PART
.
1.
§
.
1
AFTER
above
two
thousand
years
of
the
Worlds
age
run
out
before
the
Law
;
and
near
another
two
thousand
under
it
;
That
the
world
from
its
beginning
might
successively
move
still
to
more
and
more
perfection
,
the
remainder
of
its
duration
was
to
be
spent
under
the
Gospel
.
Which
time
also
,
as
for
the
progress
of
the
Gospel
in
conversion
of
Nations
,
probably
shall
not
surpass
two
thousand
years
more
;
and
then
,
after
these
six
great
daies
of
the
World
,
the
seventh
Millenary
day
shall
be
a
Sabbath
,
a
day
of
great
rest
,
peace
,
and
prosperity
unto
the
Church
of
God
(
see
Rev.
20.2
.
comp.
19.29
.
and
—
Rev.
20.7
,
10
,
11.
Rom.
11.25
,
26
,
29
,
31.
)
and
lastly
,
on
the
8th
day
,
a
resurrection
from
the
dead
;
and
so
time
swallowed
up
of
Eternity
.
For
that
this
world
shall
not
arrive
to
eight
thousand
years
appears
from
the
many
texts
intimating
that
in
our
Saviors
and
the
Apostles
daies
it
had
already
passed
its
middle
age
.
[
See
Heb.
1.2
.
—
9.26
.
—
Rom.
13.12
.
—
1
Cor.
7.29
.
—
1
Pet.
4.7
.
—
2
Pet.
3.3
.
—
Phil.
4.5
Eph.
1.10
.
—
Gal.
4.4
.
—
1
Jo.
4.3
.
—
2
Thess.
2.3
.
comp.
1
Jo.
2.18
.
]
After
the
World
therefore
now
was
about
4000
years
old
;
and
the
Laws
,
of
Nature
,
and
of
Moses
,
had
fulfilled
their
periods
;
the
appointed
time
approached
for
the
coming
of
the
Promised
Messias
,
and
promulgation
by
Him
of
the
Gospel
.
§
.
2
At
which
time
(
to
verify
Jacobs
prediction
(
Gen.
49.10
.
)
that
upon
the
coming
of
Shilo
,
the
Civil
Government
and
common-wealth
of
the
Jews
was
shortly
to
expire
,
and
to
be
changed
into
the
Spiritual
and
eternal
Kingdom
of
the
Messiah
)
We
find
,
not
only
a
subjection
of
the
Jewish
supreme
Governors
to
the
Roman
Emperors
;
and
a
new
enrolment
and
tax
just
now
imposed
on
that
people
by
Augustus
(
being
such
a
submission
as
that
Nation
had
never
stooped
to
before
:
therefore
one
Judas
of
Galilee
and
much
people
with
him
made
an
insurrection
upon
it
(
Act.
5
,
17.
-
Jos.
Antiq.
18.
l.
1.
c.
)
we
find
I
say
not
only
such
a
subjection
of
the
Governors
,
but
also
the
Government
,
and
the
Scepter
it self
of
the
Jews
to
be
now
first
put
into
the
hands
of
a
stranger
,
Herod
,
by
race
an
Idumean
.
A
man
,
who
raged
amongst
Gods
people
like
a
Bear
and
a
Lion
,
devouring
and
wasting
on
every
side
.
One
,
who
slew
their
King
[
Antigonus
]
;
slew
their
High
Priest
[
Hircanus
]
his
great
Friend
,
and
all
the
cheif
Council
of
the
Jews
that
sate
with
him
,
save
only
one
man
(
see
Joseph
.
14.
c.
18.
)
extirpated
the
race
of
the
Macchabees
,
and
with
them
several
of
his
intimate
friends
(
see
Joseph
.
15.
c.
9.
)
One
,
who
changed
the
High
Priest
,
now
of
no
authority
,
seven
times
over
in
his
reign
;
deposing
some
,
killing
others
,
substituting
in
their
roomes
whom
he
pleased
,
persons
of
little
merit
,
low
condition
,
that
he
might
be
less
jealous
of
their
power
.
(
And
what
He
did
toward
the
High
Priest
,
the
same
also
did
his
successors
in
this
government
:
Amongst
whom
Valerius
Gratus
,
Pilates
Predecessor
,
changed
the
High
Priest
in
five
years
five
times
Joseph
.
Antiq.
18.
l.
4.
c.
which
might
sufficiently
intimate
to
the
Jews
the
approaching
cessation
of
that
office
by
the
Aduent
of
the
Eternal
High
Priest
.
)
Again
,
One
,
whose
rage
entred
even
into
his
own
family
;
killed
his
wife
most
passionatly
loved
by
him
,
and
his
wives
mother
;
killed
his
three
eldest
Sons
,
(
two
of
them
men
of
great
worth
)
as
is
imagined
,
causlesly
.
One
,
who
,
when
just
vengeance
would
suffer
him
to
live
no
longer
,
imprisoned
all
the
Jewish
Nobility
that
he
could
assemble
together
,
and
ordered
,
that
instantly
upon
his
expiring
,
they
should
also
be
slain
,
to
change
the
Jews
fore-seen
rejoycing
at
his
death
into
a
mourning
for
theirs
.
Not
here
to
name
that
superbarbarous
slaughter
of
so
many
(
certainly-Innocent
because
)
Infants
in
the
coasts
of
Bethlehem
.
At
this
time
therefore
,
after
the
most
cruel
of
Princes
,
(
to
make
him
the
more
acceptable
)
was
to
come
to
his
people
the
most
merciful
,
and
mild
,
and
peaceful
:
eternally
to
deliver
them
from
their
enemies
,
and
from
the
hands
of
all
that
hated
them
(
Luk.
1.71
.
)
When
also
this
Ambitious
man
,
much
given
to
magnificent
structures
,
being
ore-ruled
by
the
Divine
Providence
,
and
thinking
no
other
work
so
fit
to
eternize
his
own
memory
(
see
Joseph
.
Antiq.
15.
l.
14.
c.
)
or
to
oblige
to
him
for
ever
the
Jewish
nation
,
had
built
and
prepared
a
new
Temple
,
much
more
sumptuous
then
the
former
,
as
it
were
for
the
more
solemn
entertainment
of
the
suddain
coming
of
this
Lord
into
his
Temple
.
(
Malac.
3.1
.
)
§
.
3
And
,
six
Months
before
his
Conception
,
first
preceded
the
conception
of
another
,
most
extraordinary
,
Person
;
One
much
more
than
a
Prophet
(
Luk.
7.26
.
)
one
prophecied
of
by
the
Prophets
;
and
called
by
them
Angelus
Domini
;
of
whom
the
highest
of
the
prophets
,
Elias
,
was
only
a
Type
.
1.
And
this
Person
was
,
ordained
by
God
to
be
the
Messenger
,
and
forerunner
,
and
proclaimer
to
the
world
of
the
coming
of
this
Lord
,
and
of
the
instant
approach
now
of
the
Kingdom
(
not
of
Earth
,
but
,
)
of
Heaven
.
2.
Appointed
also
to
prepare
the
way
for
this
Prince
;
to
cause
the
levelling
,
and
making
straight
and
plain
all
places
before
him
(
as
is
usually
done
before
great
Princes
)
:
but
all
this
was
with
reference
to
mens
spiritual
condition
(
which
only
is
worth
such
a
great
design
as
we
here
speak
of
;
)
as
also
this
great
Prince
,
that
was
to
come
,
was
a
spiritual
Prince
;
and
this
levelling
and
making
straight
was
not
ment
of
material
Hills
and
high
waies
,
but
of
what
was
high
and
ambitious
,
low
and
base
,
perverse
and
crooked
,
in
mens
lives
and
thoughts
before
such
a
Lord
,
as
was
to
be
entertained
and
to
rule
,
not
in
mens
palaces
,
but
in
their
hearts
.
This
Person
therefore
was
sent
to
prepare
the
world
,
that
they
should
,
not
with
any
secular
state
or
external
magnificent
shews
,
but
with
pure
Souls
and
reformed
manners
(
with
which
entertainment
only
this
heavenly
King
was
taken
)
meet
and
receive
this
most
Holy
Prince
;
and
therefore
He
was
ordered
to
appear
not
in
feasting
,
or
in
glorious
array
,
or
in
some
rich
and
stately
Court
or
populous
City
or
Pallace
,
but
in
that
most
rigid
fasting
,
and
in
rough
apparel
,
and
in
an
uncultivated
desert
.
Thus
,
was
he
sent
before
to
baptize
and
clense
the
whole
Nation
,
and
to
purge
them
from
their
former
sins
by
repentance
that
they
might
be
rendred
a
people
fit
to
entertain
so
Holy
a
Prince
,
and
capable
to
receive
the
large
effusions
of
his
Spirit
.
And
so
we
find
,
Mat.
3.7
,
the
whole
Nation
,
as
it
were
,
upon
his
appearing
and
telling
them
,
that
One
followed
,
who
brought
his
Faun
in
his
hand
to
purge
his
Floor
,
and
who
would
burn
the
chaff
with
fire
unquenchable
(
Mat.
3.11
,
12.
)
,
flocking
unto
him
;
confessing
sins
(
especially
the
meaner
people
,
Publicanes
,
Soldiers
,
and
such
as
had
no
high
opinion
of
their
own
righteousness
)
;
and
receiving
baptism
;
and
inquiring
of
him
concerning
their
several
duty
,
and
amendment
of
life
.
See
Luk.
3.10
.
&c.
-
7.29
.
And
among
others
we
find
also
repairing
to
this
forerunner
,
out
of
the
remoter
parts
of
Galilee
several
of
those
,
whom
our
Lord
afterward
entertained
for
his
Disciples
;
learning
as
it
were
their
first
rudiments
from
this
Baptist
;
As
,
Andrew
,
John
,
Peter
,
Philip
,
Nathanaiel
Jo.
1.
c.
-
and
not
unlikely
Matthew
also
amongst
other
Publicans
Luk.
7.29
.
Only
the
Pharisees
and
Lawyers
,
much
conceited
of
their
own
Holiness
,
frustrated
the
Counsel
of
God
against
themselves
,
and
would
not
come
to
confession
to
,
or
receive
baptism
from
,
Him
Luk.
7.30
.
and
as
they
,
first
,
refused
John's
principles
and
discipline
,
so
afterward
,
they
profitted
as
little
under
that
of
the
Messias
.
3.
Lastly
:
this
Sacred
person
was
ordained
to
proclaim
and
bear
witness
of
the
Messias
,
before
his
face
,
to
all
the
people
,
so
soon
as
he
should
appear
;
and
with
his
finger
to
point
out
unto
them
his
very
Person
.
Jo.
1.26
.
Only
,
because
he
came
so
near
the
time
of
our
Lord
,
no
miracles
were
to
be
wrought
by
him
,
lest
he
should
turn
mens
eyes
upon
himself
from
him
that
followed
Him
,
to
whom
these
were
reserved
as
a
Royal
prerogative
;
and
therefore
our
Savior
enumerated
these
to
Johns
Disciples
questioning
who
he
was
Mat.
11.5
,
6.
to
shew
them
that
he
was
the
Messias
and
a
greater
Person
,
then
their
Master
.
See
Mat.
11.5
.
§
.
4
St.
John
Baptist
being
designed
to
so
high
an
imployment
,
all
things
(
suitably
)
in
him
were
very
extraordinary
,
and
transcending
the
common
condition
of
other
men
.
His
Parents
were
chosen
by
God
,
persons
eminently
holy
,
and
near
akin
to
the
Mother
of
the
Messias
(
Luke
1.6
,
36.
)
He
was
conceived
miraculously
(
as
Isaac
had
bin
formerly
)
,
when
concupiscence
and
lust
was
now
ceased
in
his
Parents
being
very
old
,
and
past
procreation
of
children
,
as
if
he
was
not
to
be
a
child
of
the
flesh
,
but
of
the
Spirit
.
Gal.
4.29
.
He
was
sanctified
and
filled
with
the
Holy
Ghost
even
in
the
womb
,
leaping
there
,
for
joy
(
saith
S.
Luke
1.
c.
44.
v.
)
three
Months
before
his
Nativity
,
at
the
approach
of
our
Saviors
presence
,
as
it
were
indicating
thus
early
the
Messias
to
his
Mother
.
His
conception
was
first
foretold
to
his
parents
by
an
Angel
,
and
that
the
same
Angel
Gabriel
,
who
six
Months
after
annunciated
our
Lords
conception
to
the
blessed
Virgin
;
and
who
,
being
singularly
admitted
into
the
secrets
of
God
,
and
one
of
the
Angels
of
special
presence
,
(
Luk.
1.19
.
)
had
long
before
those
times
revealed
to
the
greatly
beloved
Daniel
the
punctual
time
of
our
Lords
coming
(
●an
.
9.24
,
24.
)
The
Baptist
,
thus
miraculously
entred
into
the
world
,
lived
also
such
a
life
here
as
never
any
man
lived
before
him
;
after
his
infancy
(
as
one
who
was
not
like
other
Prophets
taken
for
Gods
service
from
leading
a
common
life
,
but
,
from
the
womb
,
filled
with
the
Spirit
,
)
He
left
his
Fathers
house
(
who
lived
in
a
City
in
the
Mountains
of
Judah
)
and
retired
into
the
Wilderness
;
was
never
corrupted
with
any
acquaintance
with
men
;
nor
interessed
in
any
affairs
of
human
life
;
nor
learned
at
all
the
sinfully-compliant
acts
of
ordinary
society
;
that
so
he
might
afterward
,
as
an
equal
stranger
to
all
,
and
independent
on
any
for
the
necessaries
of
his
life
,
more
freely
reprehend
the
faults
of
every
one
,
whilst
none
could
tax
any
in
himself
.
He
lived
in
a
remote
Desert
,
where
doubtless
he
had
much
converse
with
God
and
holy
Angels
;
(
for
,
what
can
we
less
imagine
of
him
who
was
from
the
womb
so
singularly
sanctified
?
)
He
used
not
at
all
the
ordinary
food
of
men
at
least
after
his
sojourning
in
the
Wilderness
;
neither
eating
any
Bread
,
nor
drinking
any
Wine
,
so
that
the
Jews
seeing
such
abstinence
affirmed
he
was
possessed
.
See
Luk.
7.33
.
His
raiment
rough
and
suitable
to
his
diet
;
and
such
as
he
might
receive
from
any
dead
beast
,
for
it
was
but
Leather
and
woven
Hair
.
Of
both
which
,
his
diet
and
his
Apparel
,
our
Savior
pleased
to
take
particular
notice
to
the
people
,
as
betokening
an
extraordinary
person
;
(
Mat.
11.8
.
-
Luk.
7.33
.
)
from
,
whose
unerring
mouth
he
received
such
a
testimony
,
as
never
any
had
the
like
See
Mat.
11.9
,
11
,
14.
[
where
tho
the
11th
verse
there
seems
to
intimate
,
that
the
least
of
our
Saviors
disciples
or
followers
should
be
made
greater
than
he
;
(
1.
)
in
some
sort
more
happy
in
hearing
and
seeing
our
Saviors
words
and
works
,
in
enjoying
clearer
manifestations
of
the
Gospel
,
lastly
in
doing
greater
things
than
he
,
namely
all
sorts
of
Miracles
by
the
power
of
our
Lord
;
yet
might
they
be
,
notwithstanding
,
and
were
most
of
them
,
much
inferior
to
him
,
in
the
eminency
of
a
continued
Sanctity
from
his
birth
,
and
the
dignity
of
his
office
.
Who
was
chosen
to
be
the
first
Minister
of
the
Gospel
,
and
whose
hallowed
Tongue
first
shewed
to
the
world
the
person
of
the
Messias
,
and
whose
Sacred
hands
baptized
Him
.
]
Elias
the
most
eminent
of
all
the
Prophets
,
as
I
said
,
was
his
Type
;
who
prefigured
him
in
his
rough
apparel
,
and
solitary
abode
,
and
silvestrian
fare
;
living
for
the
most
part
in
the
Forrest
of
Mount-Carmel
,
(
as
may
be
gathered
from
1
King
.
18.19
,
42.
comp.
2
King
.
4.25
.
the
habitation
of
his
successor
Elisha
;
)
fed
by
Ravens
in
solitude
;
and
drinking
of
the
Brook
;
fasting
beyond
all
others
save
Moses
and
Jesus
;
typifying
in
his
passing
thro
the
divided
waters
of
Jordan
the
baptism
there
of
this
his
successor
;
Bold
in
rebuking
vice
in
Ahab
,
as
John
in
Herod
;
and
persecuted
by
Jezebel
,
as
he
by
Herodias
.
§
.
5
And
as
the
great
Elias
was
the
type
of
John
,
so
was
John
Baptist
the
most
express
and
near
Pattern
and
Semplar
of
the
Messias
,
both
in
the
course
of
his
life
and
in
the
manner
of
his
doctrine
,
and
in
his
sufferings
and
death
.
Miraculously
conceiv'd
in
one
kind
as
our
Savior
was
in
another
;
and
both
foretold
by
the
same
Angel
;
reserved
in
privacy
and
solitude
all
his
younger
years
(
tho
full
of
the
Holy
Ghost
)
till
about
the
30th
year
of
his
age
;
then
beginning
to
preach
and
baptize
,
as
afterward
did
our
Savior
:
and
preaching
in
the
same
new
manner
and
words
;
comp.
Mat.
3.2
.
with
4.17
.
)
declaring
unto
them
,
a
Kingdom
in
Heaven
,
which
the
Lord
,
that
followed
him
,
would
confer
on
the
worthy
;
and
the
everlasting
torments
of
Hell-fire
,
which
he
would
inflict
on
the
rebellious
;
telling
them
of
a
kingdom
of
God
to
be
erected
,
not
abroad
,
but
within
them
;
and
of
the
Holy
Spirit
which
this
King
would
baptize
them
with
upon
their
repentance
preached
by
Him
,
freeing
them
from
the
thraldom
not
of
the
Romans
,
but
of
sin
;
nor
from
their
servitude
under
Herod
or
Tiberius
,
but
under
the
great
Prince
of
all
this
lower
world
,
Satan
their
spiritual
,
and
only
dangerous
enemy
;
whose
captives
and
children
,
and
not
Abrahams
,
they
(
unknowingly
)
were
,
till
by
this
Prince
delivered
.
This
was
the
great
deliverance
to
come
by
Jesus
which
both
Holy
Zachary
spake
of
in
his
Benedictus
;
Luk.
●
.
77
.
[
To
give
knowledg
of
Salvation
unto
his
people
by
the
remission
of
their
sins
]
and
the
Angel
in
his
message
to
Joseph
telling
him
why
he
should
be
called
Jesus
or
Savior
,
Matt.
1.21
.
[
because
he
should
save
his
people
from
their
sins
.
]
Such
punishments
and
rewards
,
liberty
and
royalty
,
as
the
Baptist
preached
,
being
the
only
that
were
here
worth
the
speaking
of
,
or
looking
after
.
Thus
was
the
Baptist
appointed
to
be
the
beginner
of
the
Gospel
,
and
the
first
open
promulgator
of
this
new
Spiritual
Kingdom
.
The
Prophets
,
saith
our
Savior
Mat.
11.12
,
13.
prophecied
,
until
John
,
[
(
1.
)
of
such
a
thing
to
come
]
;
but
,
from
the
daies
of
John
,
the
kingdom
of
heaven
began
to
suffer
violence
;
people
by
troopes
now
pressing
into
it
,
and
every
one
striving
to
gain
for
himself
a
share
thereof
,
whilst
they
crowded
in
such
multitudes
to
Johns
(
Mat.
3.5
.
)
and
our
Saviors
baptisms
,
(
Joh.
3
,
26.
)
Only
John
began
the
publishing
of
this
Gospel
afar
off
as
it
were
;
not
coming
into
the
Temple
,
or
the
cheif
Cities
,
to
preach
it
,
but
staying
a
loof
off
in
the
Wilderness
,
and
near
Jordan
,
leaving
these
honors
to
the
Lord
who
followed
Him
;
by
whom
the
Gospel
was
brought
still
nearer
,
till
it
visited
at
last
every
small
Town
and
Village
.
§
.
6
And
as
John
preceded
our
Savior
in
his
new
and
Spiritual
doctrine
,
so
he
resembled
him
much
what
in
his
Heroical
vertues
.
Both
in
his
magnanimity
and
courage
,
and
in
his
mansuetude
and
clemency
,
and
in
his
humility
and
self-denial
(
which
was
never
in
any
man
so
great
as
in
our
Savior
.
)
1
Using
the
same
boldness
toward
Herod
(
Luk.
3.19
,
20
,
)
as
our
Savior
afterwards
did
(
Luk.
13.32
.
)
reproving
him
for
all
the
evil
he
had
done
,
saith
the
Evangelist
,
Luke
3.19
.
and
particularly
concerning
his
Wife
;
not
fearing
the
implacable
wrath
of
a
woman
and
a
Queen
,
tho
this
cost
him
his
life
.
Again
treating
the
Scribes
,
the
Pharisees
,
and
Sadduces
(
whose
manners
he
knew
by
the
Spirit
and
Revelation
,
not
having
learnt
them
by
experience
)
at
the
first
sight
,
roughly
and
severely
,
as
their
incorrigible
Hypocrisy
and
malice
deserv'd
;
reproving
them
in
the
very
same
terms
as
our
Savior
;
comp.
Mat.
3.7
.
-
with
23.33
.
and
calling
them
Generation
of
Vipers
or
Serpents
,
(
they
being
the
brood
of
the
old
Serpent
the
Devil
in
the
resemblance
of
their
manners
see
Jo.
8.44
.
)
in
opposition
to
their
boasting
of
their
being
Abrahams
seed
,
to
whom
they
were
nothing
like
in
their
lives
:
2
Meanwhile
,
toward
the
soldiers
,
the
publicans
,
and
others
notorious
,
but
relenting
sinners
,
using
the
same
mansuetude
as
Christ
,
teaching
them
their
duty
for
the
future
,
without
upbraiding
their
former
faults
.
This
great
Saint
,
(
not
bred
in
the
Court
or
in
ceremonial
Society
,
but
in
retiredness
and
solitude
)
neither
reverencing
the
secular
porte
and
state
of
the
Pharisee
,
nor
despising
the
meanness
and
low
esteem
of
the
Publican
.
Only
in
general
,
the
Baptist
seems
to
personate
a
greater
austerity
then
our
Lord
both
in
his
conversation
and
his
preaching
pressing
mainly
the
discipline
of
repentance
,
and
threatning
much
the
wrath
to
come
,
hell-fire
,
and
damnation
,
to
the
disobedient
;
having
something
more
herein
of
the
Spirit
of
his
type
Elias
;
whereas
our
Saviors
language
was
more
benign
and
indulgent
publishing
remission
of
sin
,
and
promising
a
Kingdom
to
the
obedient
;
and
also
telling
his
Disciples
,
that
the
Spirit
of
Elias
did
not
so
well
befit
them
.
Yet
were
both
our
Saviors
and
Johns
dispensations
suitable
to
their
seasons
;
the
one
answering
to
the
beginning
of
an
holy
life
,
the
other
to
the
end
and
consummation
thereof
;
the
one
laying
the
foundation
with
threats
and
terrors
;
the
other
building
it
up
with
consolations
and
mercies
;
the
Lord
doing
the
rough
part
by
his
servant
,
the
gentle
and
mild
by
himself
.
3
Again
,
much
resembling
our
Savior
also
in
his
great
humility
accompanied
with
such
eminency
of
Sanctity
.
He
,
that
was
so
far
above
the
Prophets
,
yet
when
the
Jews
sent
to
him
and
asked
him
,
whether
he
was
Elias
,
or
whether
he
was
a
Prophet
,
(
which
is
to
be
understood
here
as
in
Mat.
16.14
.
the
Jews
,
then
,
holding
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
He
answered
,
No
:
without
telling
them
,
that
he
was
that
typified
Elias
,
which
was
for
to
come
;
or
that
he
was
more
then
a
Prophet
;
and
expressed
himself
meanwhile
by
the
most
diminutive
term
that
could
be
thought
on
;
that
he
was
only
Vox
clamantis
,
&c.
before
a
greater
Person
,
that
was
then
coming
after
him
.
He
stood
exceedingly
upon
his
guard
of
lowliness
,
and
disparaged
himself
upon
all
occasions
,
as
the
Jews
and
his
Disciples
magnifyed
him
.
Being
conjectured
by
them
for
the
Messias
he
nourished
not
the
mistake
for
his
own
honor
;
but
(
saith
the
Evangelist
Jo.
1.20
.
)
he
confessed
,
and
denied
not
,
[
i.
e.
to
speak
this
truth
against
his
own
reputation
]
but
confessed
,
that
he
was
not
He.
And
Jo.
3.28
.
he
takes
solemn
witness
of
such
his
confession
.
In
comparing
himself
with
him
,
he
useth
an
expression
,
to
debase
himself
beneath
the
lowest
of
his
servants
;
that
he
was
not
worthy
,
stooping
,
to
untie
the
latchet
of
his
shoe
(
Mar.
1.7
.
)
and
(
Jo.
3.31
.
)
he
saith
that
he
being
earthly
did
but
loqui
de
terra
speak
of
the
Earth
,
i.
e.
low
and
mean
rudiments
(
for
which
S.
John
useth
this
phrase
see
Jo.
3.
v.
12.
)
in
comparison
of
Jesus
,
who
coming
from
Heaven
above
spoke
of
the
greater
misteries
which
he
had
there
heard
and
seen
.
He
every
where
gave
place
to
our
Savior
;
left
Bethabara
in
Judea
,
the
more
publick
place
of
concourse
,
for
our
Saviors
disciples
(
some
of
whom
had
formerly
bin
his
)
to
baptize
in
;
and
retired
himself
North-ward
toward
Galilee
to
Enon
near
to
Salim
.
(
Jo.
3.23
.
)
He
transmitted
his
Disciples
to
him
(
Jo.
1.35
.
)
and
resign'd
his
former
Auditors
,
and
the
multitudes
to
his
conduct
:
and
when
the
people
,
so
soon
as
they
saw
his
great
Miracles
and
heard
his
divine
words
,
now
admired
and
flockt
after
Jesus
much
more
then
they
did
after
John
;
He
rejoiced
to
hear
it
with
an
humble
acknowledgment
;
Oportet
illum
crescere
me
minui
:
and
when
his
ambitious
disciples
made
a
complaint
to
him
of
it
,
he
answered
them
,
that
he
was
but
a
waiter
on
this
Bridegroome
of
the
Church
,
and
his
joy
was
fulfilled
to
stand
silent
by
,
and
hear
his
sweet
colloquies
with
his
Bride
(
Jo.
3.29
.
)
§
.
7
2
Lastly
,
after
the
like
vertues
and
actions
to
our
Saviors
,
John
also
run
before
him
in
the
like
sufferings
.
Persecuted
by
the
Pharisees
,
and
call'd
by
them
a
Demoniack
,
as
our
Savior
was
,
(
Luk.
7.30
,
34
)
:
persecuted
by
Herod
and
ungratefully
imprisoned
by
him
,
at
the
solicitation
of
his
Wife
,
whom
before
he
had
heard
gladly
and
in
many
things
obeyed
his
Holy
Counsel
Mark
.
6.20
.
-
and
afterward
kill'd
by
him
,
only
for
bearing
witness
unto
the
truth
,
a
year
before
our
Savior
;
(
a
well-dancing
Girle
being
preferred
before
this
great
Prophet
)
;
Kill
d
whilst
Herods
conscience
pleaded
for
him
,
as
Pilat's
did
for
Jesus
;
and
both
were
by
both
out
of
a
base
fear
destroyed
.
Kill'd
at
a
solemn
Feast
in
Galilee
that
was
kept
on
Herods
birth
day
,
as
our
Savior
was
at
the
Pascal
feast
,
none
of
the
many
great
Guests
there
opening
their
mouth
for
him
;
beheaded
in
prison
,
privatly
,
and
unheard
;
condemn'd
without
witnesses
as
Jesus
by
false
ones
.
Put
to
death
by
Herod
partly
out
of
religion
too
,
to
keep
his
oath
forsooth
,
as
Jesus
was
by
the
Jews
to
preserve
their
Law
.
And
then
his
Reverend
Head
and
countenance
,
which
living
none
beheld
without
a
religious
awe
and
respect
,
not
committed
to
a
decent
Grave
but
carried
away
in
triumph
,
and
serv'd
up
in
a
dish
at
Herods
bloody
Table
(
who
now
feared
no
more
his
righteous
Tongue
,
)
;
there
rejoiced
over
and
made
merry
with
:
(
the
fate
of
great
Saints
(
Rev.
11.10
.
)
and
exposed
to
the
derision
and
abuse
of
his
malicious
enemies
;
as
also
our
Saviors
sacred
Head
and
countenance
was
treated
(
but
this
when
alive
)
both
by
his
blind
folders
-
and
his
Crowners
-
hands
,
(
knocked
,
spit
on
,
peirced
,
by
them
at
pleasure
)
;
and
lastly
as
it
was
exposed
to
derision
also
(
for
many
hours
)
upon
the
Cross
.
With
such
sufferings
God
here
rewards
his
worthiest
Servants
.
And
thus
much
being
said
in
honour
of
this
great
(
I
know
not
whether
I
may
say
)
in
some
manner
the
greatest
(
excepting
the
Blessed
Virgin
)
of
Saints
,
the
Baptist
.
Now
let
us
turn
our
eyes
toward
our
Blessed
Lord
that
followed
him
.
§
.
8
Six
months
after
the
conception
of
the
Baptist
,
the
same
glorious
Angel
Gabriel
was
sent
to
an
opposite
side
of
Palestine
far
distant
from
the
country
of
the
Baptist
(
that
the
validity
of
his
testimony
concerning
Jesus
might
not
be
weakned
by
any
acquaintance
between
these
two
Kinsmen
)
to
Nazareth
,
a
small
and
contemptible
City
(
see
Jo.
1.46
.
)
of
Galilee
;
by
the
Jews
a
much
despised
Country
(
see
Jo.
7.41
,
52.
)
a
place
the
farthest
remote
from
the
Royal
City
and
the
Temple
,
and
from
the
noble
Tribe
of
Judah
,
and
the
Linage
of
David
from
which
was
expected
the
Messias
;
and
a
place
of
extraordinary
darkness
and
ignorance
,
(
as
we
may
gather
from
Mat.
4.15
,
16.
a
people
that
sat
in
darkness
,
and
in
the
region
and
shadow
of
death
)
;
bordering
upon
,
and
being
it self
half
,
Gentile
.
And
this
remote
ignoble
Region
Gods
wisdom
chose
for
the
habitation
and
education
of
his
own
Son
,
and
the
Lord
of
all
the
Earth
.
For
which
country
of
his
our
Savior
suffered
much
mortification
and
scorn
all
his
life
from
the
great
ones
of
the
Jews
,
saying
,
that
the
Messias
could
not
come
from
such
a
place
;
and
was
also
afterward
,
by
the
enemies
of
Christianity
Julian
and
others
,
reproachfully
call'd
the
Galilean
.
And
this
we
may
imagine
done
by
the
Divine
Wisdom
for
many
reasons
.
First
that
his
own
Son
might
here
,
in
all
things
,
represent
to
us
the
greatest
humility
;
and
man
might
hereafter
be
ashamed
to
be
proud
and
boast
himself
of
the
Nobleness
of
his
City
or
Country
.
And
secondly
,
that
he
might
here
the
better
be
concealed
and
live
in
obscurity
,
who
was
to
suffer
death
from
sinners
before
his
publick
exaltation
and
glory
.
3ly
.
Again
;
that
where
more
darkness
was
,
there
they
might
enjoy
the
more
light
,
and
the
efficacy
of
the
Divine
Grace
more
manifest
it self
in
Mans
weakness
:
much
of
our
Saviors
teaching
being
spent
amongst
this
dull
and
ignorant
people
:
and
that
,
the
more
to
exalt
Gods
power
,
from
this
dark
region
,
those
persons
should
cheifly
be
taken
by
our
Savior
,
being
his
own
Country-men
,
who
should
enlighten
the
whole
world
.
4ly
.
And
lastly
that
,
by
this
Countries
confinment
upon
,
and
mixture
with
the
Gentiles
,
God
might
shew
his
Son
a
common
Savior
coming
to
all
,
not
only
the
Jew
,
but
us
Gentiles
.
§
.
9
Hither
was
this
great
Angel
sent
from
God
,
in
his
name
to
salute
and
in
a
special
manner
espouse
unto
Him
(
if
I
may
use
the
expression
of
the
Prophets
.
Ezech.
16.
-
Hos.
2.19
.
)
that
holy
Virgin
Mary
a
Daughter
of
David
,
found
out
in
this
obscure
corner
so
far
removed
from
the
Tribe
and
house
of
her
progenitors
and
kindred
;
a
person
singled
and
chosen
out
of
all
the
daughters
of
Adam
of
all
generations
,
curiously
viewed
by
his
all-searching
eies
,
whom
he
thought
the
most
worthy
to
make
the
Holy
Mother
of
his
only
Son
and
the
second
Eve
to
bring
salvation
to
mankind
as
the
first
had
caused
their
ruin
.
Which
person
,
since
she
was
thus
singularly
gratious
in
Gods
eies
above
all
mortals
that
ever
were
,
and
destined
to
that
high
honor
,
as
never
any
other
creature
was
,
to
have
a
God
to
be
her
Son
,
and
cloth
himself
with
part
of
her
substance
,
to
be
nourished
with
her
milk
,
to
hang
on
her
Brests
,
and
to
be
carried
about
in
her
armes
.
And
since
God
makes
all
things
proportionable
and
fit
for
the
ends
he
designs
them
to
;
we
may
justly
imagine
her
purity
and
cleanness
from
sin
,
her
graces
and
perfections
in
all
vertues
,
to
have
surpassed
those
of
the
greatest
Saints
whatever
.
And
,
all
those
enamoured
praises
which
God
giveth
in
the
Canticles
to
his
Spouse
the
Church
;
[
Behold
thou
art
fair
my
Love
,
behold
thou
art
fair
;
thou
hast
Doves
eies
—
Thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
.
—
A
garden
inclosed
is
my
Spouse
;
A
spring
shut
up
;
a
Fountain
sealed
;
—
How
fair
and
how
pleasant
art
thou
,
O
Love
,
for
delights
,
looking-forth
as
the
morning
,
fair
as
the
Moon
and
clear
as
the
Sun
,
&c.
Cant.
4.1
,
7
,
12.
-
7.6
.
]
We
may
conceive
in
a
singular
manner
to
be
verified
,
above
all
other
faithful
,
in
this
Blessed
Virgin
,
the
most
high
and
the
most
elevated
amongst
all
the
members
of
this
his
Spouse
,
the
Church
.
If
therefore
the
Baptist
,
who
was
to
be
but
our
Saviors
Messenger
,
was
,
for
this
office
,
filled
with
the
Holy
Ghost
from
the
womb
(
Luk.
1.15
)
:
Surely
so
was
she
who
was
to
be
his
Mother
;
and
probably
this
is
the
reason
,
that
when
as
the
Evangelist
saith
,
of
Elizabeth
and
of
Zacharie
before
their
Doxologies
and
Hymns
,
and
of
Peter
and
others
before
their
Sermons
,
that
they
were
filled
with
the
Holy
Ghost
;
yet
no where
is
such
expression
used
of
this
Blessed
Virgin
,
either
before
her
Magnificat
,
or
on
any
other
occasion
,
because
she
from
her
very
beginning
was
so
.
§
.
10
And
then
she
being
supposed
so
sanctified
from
the
womb
;
First
,
what
holy
stories
,
see
S.
Greg.
Nyssen
.
In
Natalem
Domini
.
may
we
not
believe
of
the
passing
of
her
childhood
and
yonger
years
;
of
her
retirements
and
praiers
;
of
her
most
pure
chastity
,
and
horror
of
all
carnal
lust
and
Concupiscence
;
of
her
dedicating
her
unspotted
Virginity
to
God
and
devoting
her self
to
his
only
and
perpetual
service
;
of
her
constant
holy
conversation
with
him
,
and
ardent
love
toward
him
;
like
that
which
a
Spouse
hath
to
her
Husband
,
which
love
he
saw
who
saw
her
heart
;
or
also
who
made
it
there
;
and
so
he
,
who
is
never
indebted
,
return'd
his
love
again
to
Her
;
who
since
he
was
pleased
to
shew
the
affection
and
enamoredness
of
a
husband
to
the
house
of
Israel
,
tho
a
very
sinful
people
;
in
adopting
its
children
to
be
his
own
(
see
Ezech.
16.
chap.
and
Hos.
2.
chap.
)
how
much
more
may
we
say
that
he
did
so
,
to
this
pure
Virgin
,
of
whom
by
the
Holy
Ghost
he
produced
his
natural
Son
?
Which
honour
(
so
far
surpassing
that
of
the
Baptist
or
of
any
other
Saint
)
many
Holy
men
and
Doctors
of
the
Church
well
considering
,
assign
also
to
her
a
sanctification
yet
higher
,
then
his
;
some
saying
,
that
she
(
thro
the
merits
of
her
Son
,
thro
whom
only
must
any
good
descend
on
any
of
Adams
children
)
was
exempted
from
all
actual
sin
;
others
that
she
was
also
cleansed
,
or
(
as
others
yet
further
)
preserved
,
from
that
pollution
and
stain
of
Original
sin
,
the
carnal
concupiscence
,
which
inheres
in
the
rest
of
Adams
posterity
;
and
that
thus
,
as
,
thro
Christ
,
others
are
delivered
from
the
sins
they
have
any
way
contracted
,
so
was
she
preserved
from
those
sins
which
else
she
,
as
a
daughter
of
Adam
,
should
have
contracted
;
that
so
this
Spouse
,
who
was
to
entertain
such
intimate
visitations
of
the
Holy
Spirit
,
might
have
nothing
of
the
flesh
displeasing
in
his
eies
.
And
indeed
S.
Austin
,
when
speaking
against
the
Pelagians
of
the
Universal
guilt
of
sinning
,
yet
reverently
puts
in
this
exception
concerning
this
excellent
Creature
(
yet
not
preserv'd
such
without
the
help
of
Grace
.
)
Excepta
Sancta
Virgine
Maria
;
de
qua
,
propter
honorem
Domini
,
nullam
prorsus
,
cum
de
peccatis
agitur
,
habere
volo
quaestionem
.
Inde
enim
scimus
,
quod
ei
plus
gratiae
collatum
fuerit
ad
vincendum
omni
ex
parte
peccatum
,
quae
concipere
ac
parere
meruit
eum
,
quern
constat
nullum
habuisse
peccatum
.
§
.
11
Secondly
,
amongst
all
other
vertues
and
perfections
and
freedom
from
offending
God
,
how
eminent
may
we
imagine
this
Holy
maid
especially
to
have
bin
in
that
of
corporeal
and
Virginal
purity
!
how
free
from
all
carnal
lusting
!
since
as
all
sins
are
opposite
to
that
Holy
Spirit
with
which
she
was
filled
,
so
this
of
the
flesh
opposit
above
all
other
.
(
See
1
Cor.
6.16
,
17
,
18
,
19.
-1
Thess.
4.4
,
7.
Eph.
5.3
.
-
Exod.
19.15
.
-1
Sam.
21.4
.
-1
Cor.
7.5
,
34.
)
so
that
we
may
imagine
all
things
of
her
(
both
for
her
reverence
,
guard
,
and
vowes
,
concerning
this
vertue
)
far
transcending
those
which
have
appeared
in
other
Holy
persons
.
As
for
her
Espousals
to
Joseph
(
which
seems
almost
necessary
to
take
away
the
reproach
of
any
daughter
of
Israel
,
her
remaining
issuless
and
unfruitful
and
not
being
given
in
marriage
;
and
yet
more
,
to
take
away
that
of
a
Virgin
that
was
also
whilst
a
Virgin
,
to
be
a
Mother
)
,
it
is
piously
supposed
to
have
bin
done
with
her
request
,
first
made
to
Him
,
and
as
willingly
granted
by
him
,
of
the
perpetual
conservation
of
her
Virginity
.
Of
the
Divine
pleasure
in
which
,
(
amongst
so
great
Graces
she
was
from
her
infancy
adorned
with
by
the
Almighty
so
passionatly
loved
by
her
)
she
might
likewise
have
some
extraordinary
Light
and
Revelation
.
For
otherwise
her
Question
to
the
Angel
,
How
shall
this
be
done
since
I
know
not
a
Man
?
as
S.
Austin
observes
De
S.
Virginitate
cap.
4.
would
have
had
no
wonder
at
all
in
it
,
if
tho
she
had
not
yet
,
she
might
soon
after
have
,
known
a
man
,
the
Espousals
also
to
one
being
already
passed
.
—
Quod
profecto
(
saith
he
)
non
diceret
,
nisi
Deo
virginem
se
ante
vovisset
.
Sed
quia
hoc
Israelitarum
mores
adhuc
recusabant
,
desponsata
est
viro
justo
,
non
violenter
ablaturo
[
after
acquainted
first
with
such
vow
]
sed
potius
contra
violentos
custodituro
quod
illa
jam
voverat
.
And
—
Virginitatem
Deo
dicavit
,
cum
adhuc
quid
esset
conceptura
nesciret
,
ut
in
terreno
mortalique
corpore
caelestis
vitae
imitatio
voto
fieret
non
praecepto
&c.
—
And
—
Ipsa
quoque
Virginitas
ejus
ideo
gratior
&
acceptior
,
quia
non
eam
conceptus
Christus
viro
violaturo
quam
conservaret
ipse
praeripuit
;
sed
priusquam
conciperetur
,
jam
Deo
dicatam
,
de
qua
nasceretur
,
elegit
.
Thus
He.
Which
also
from
hence
is
rendred
more
credible
,
that
upon
the
Angels
message
we
find
her
with
great
faith
and
humility
very
readily
consenting
without
casting
in
any
scruples
from
her
late
Espousals
to
Joseph
;
as
if
one
preacquainted
with
her
chast
purposes
.
Tho
the
Angels
transactions
with
her
,
and
her
supernatural
Conception
of
a
Son
her
modesty
and
humility
thought
fit
as
yet
to
conceal
from
him
:
she
being
noted
by
the
Evangelist
to
have
bin
a
person
of
great
prudence
and
secrecy
Luk.
1.29
.
-2.19
,
51.
This
we
may
imagine
of
the
Blessed
Virgins
Sanctification
and
Devotement
to
God
from
her
Infancy
.
But
then
,
when
there
acceded
also
to
this
sanctification
by
the
Holy
Spirit
dwelling
in
her
heart
,
the
supervening
of
the
Holy
Spirit
as
a
Spouse
,
whereby
was
caused
in
her
the
Conception
of
the
holy
child
Jesus
,
if
her
chastity
were
capable
of
degrees
,
how
may
we
conceive
it
then
in
the
highest
Zenith
thereof
,
and
her
then
to
have
even
an
Angelical
purity
from
any
sense
of
carnal
Love
,
or
pleasure
!
§
.
12
Yet
this
holy
Maid
,
whom
we
have
seen
chosen
by
God
to
be
the
mother
of
his
sonn
,
so
rich
in
her
perfections
and
noble
also
in
her
descent
,
for
she
was
to
be
one
of
Davids
race
according
to
Gods
promise
unto
Him
,
yet
;
First
we
find
her
very
mean
and
low
for
her
condition
;
and
liker
to
this
her
father
,
when
he
kept
Sheep
,
(
in
which
low
condition
also
God
made
choice
of
him
)
,
then
when
he
ruled
a
Kingdom
.
Therefore
she
afterward
made
this
the
cheif
subject
of
her
Magnificat
,
that
the
Highest
should
pass
by
the
high
,
and
cast
his
eye
on
such
a
lowliness
Luk.
1.48
,
51
,
52
,
53.
And
,
when
the
Angel
,
in
his
first
salutation
,
told
her
,
that
she
was
replenished
with
Grace
,
and
singularly
favoured
of
the
Almighty
,
and
she
the
Blessed
among
all
women
,
her
great
modesty
and
mean
esteem
of
her self
,
and
reflection
on
her
secular
poverty
,
was
much
startled
at
such
speech
;
and
instead
of
being
exalted
to
some
vanity
from
this
fair
language
,
as
some
,
especially
of
that
weaker
Sex
,
are
apt
to
be
,
she
cast
in
her
mind
saith
the
Evangelist
,
(
as
being
a
wise
and
considerative
soul
,
see
Luk.
2.19
.
)
what
such
a
salutation
meant
;
titles
so
high
to
a
person
so
mean
;
and
thus
still
more
endeared
and
enamoured
the
Lord
with
her
Vertues
.
§
.
13
And
secondly
which
may
seem
to
make
her
yet
somewhat
lower
,
and
to
take
off
somewhat
from
the
Lustre
of
her
dearest
Jewel
,
a
Virginal
purity
and
integrity
,
we
find
her
,
by
the
over-ruling
of
Gods
providence
and
the
negociation
and
importunity
of
her
friends
and
parents
,
already
espoused
and
made
sure
to
an
husband
;
made
sure
to
a
righteous
and
holy
man
indeed
,
but
one
also
of
a
low
fortune
and
a
poor
Trade
;
whereby
her
condition
,
as
it
was
for
the
present
but
mean
,
so
neither
was
it
now
for
the
future
advancible
by
a
rich
or
noble
marriage
;
so
to
make
more
credible
to
her
the
Angels
news
of
her
high
advancement
Luk.
1.28
.
And
by
Gods
forecasting
providence
was
it
thus
ordered
;
That
,
before
she
was
with
child
,
she
should
have
a
titular
husband
;
First
,
so
to
sheild
the
wisdom
of
God
,
and
the
honour
of
the
Virgin
,
from
the
calumnies
of
men
.
For
better
for
her
to
be
thought
abroad
,
in
this
our
Saviours
supernatural
conception
and
birth
,
not
a
pure
Virgin
,
then
an
Harlot
;
and
better
the
Son
of
God
to
be
thought
the
son
of
a
Carpenter
,
then
illegitimate
and
spurious
.
Yet
which
titular
Father
was
to
be
taken
away
out
of
sight
,
before
the
Son
of
Gods
publication
to
Israel
.
As
may
be
collected
from
Jo.
2.2
,
3
,
12
,
where
no
mention
of
him
.
Secondly
so
to
provide
a
foster-Father
for
the
new-born
Infant
,
and
one
that
might
do
the
offices
of
a
husband
and
Master
of
a
family
to
the
Virgin
,
when
now
made
a
Mother
.
As
likewise
,
thirdly
,
to
hide
our
Saviours
divine
Original
,
from
those
who
were
unworthy
to
know
it
,
who
reputed
him
Josephs
son
until
the
accomplishment
of
his
sufferings
;
and
the
better
to
conceal
him
,
till
his
manifestation
,
under
a
mean
roofe
.
Meanwhile
much
humiliation
was
here
both
of
the
most
pure
and
chastly-devoted
Virgin
to
be
thought
a
wife
,
and
of
her
divine
Son
(
which
she
would
take
to
heart
more
then
her
own
crosses
)
to
be
esteem'd
a
Carpenters
;
which
was
not
spared
to
be
often
laid
in
his
dish
:
Nor
could
the
perplexed
Mother
,
when
she
was
present
and
heard
this
from
the
unbelieving
and
malicious
Jews
,
prudently
or
safely
declare
the
contrary
.
§
.
14
Now
after
,
the
Angel
had
thus
told
her
in
General
of
her
happiness
,
and
her
low
conceit
of
her self
stood
amazed
at
his
words
;
he
further
opens
his
message
to
her
,
saying
,
that
God
would
make
her
the
Mother
of
a
king
,
whom
she
should
call
by
the
name
of
Jesus
,
and
that
he
should
be
a
King
eternal
over
Gods
Israel
,
sitting
upon
the
Throne
of
her
Forefather
David
,
unchanged
any
more
,
for
ever
.
But
here
again
she
,
instead
of
feeding
her
thoughts
upon
hers
or
her
sons
Greatness
,
fixed
them
rather
upon
her
honesty
and
the
just
Guard
of
her
resolved
Virginity
;
and
modestly
enquired
how
she
,
not
knowing
a
man
,
could
have
a
child
(
for
it
seems
that
the
Angels
speech
represented
so
much
to
her
,
that
,
Virgin
as
she
was
,
she
should
also
be
a
Mother
)
;
whereupon
the
Angel
further
instructs
her
in
the
manner
thereof
;
that
she
should
conceive
this
child
not
by
man
,
but
by
God
Himself
,
by
the
Holy
Ghost
supervening
upon
her
,
and
the
power
of
the
Highest
overshadowing
her
;
and
therefore
,
that
her
Son
should
be
called
his
;
and
then
,
the
more
to
confirm
his
speech
,
and
her
faith
,
familiarly
added
,
that
her
Cousin
Elizabeth
tho
not
a
Virgin
,
yet
of
a
long
time
formerly
noted
for
barren
,
and
then
also
much
overaged
for
children
,
was
now
six
Months
gone
of
such
a
supernatural
conception
.
And
now
,
tho
many
questions
the
Virgin
might
further
have
asked
still
,
concerning
this
miracle
of
miracles
(
for
who
can
sound
the
depth
of
so
great
a
mystery
?
)
and
we
see
how
weak
and
incredulous
,
in
comparison
of
her
,
the
Holy
Priest
Zachary
was
for
a
birth
of
much
less
marveil
;
(
and
therefore
the
Virgins
undisputing
and
ready
faith
is
much
taken
notice
of
by
the
Holy
Ghost
in
the
mouth
of
Elizabeth
with
a
beata
annexed
to
it
;
beata
quae
crediderit
Luk
1.45
)
;
and
tho
many
scruples
she
might
have
made
also
concerning
what
the
just
Joseph
would
think
,
and
what
the
world
would
say
,
Yet
here
her
great
prudence
stopped
all
further
curiosity
and
the
suggestions
of
such
low
fears
;
and
she
meekly
acquiesced
in
Gods
good
pleasure
;
answering
the
Angels
High
,
Ecce
Mater
Domini
,
with
her
Low
,
ecce
Ancilla
Domini
,
&
,
Fiat
mihi
secundum
Verbum
tuum
:
This
her
ready
faith
,
and
modest
consent
,
and
submissive
resignation
of
her self
into
the
hands
of
God
,
making
and
compleating
this
divine
espousal
;
instantly
upon
which
followed
the
Conception
of
Jesus
;
and
this
Mother
became
one
,
whom
all
Generations
should
call
Blessed
;
Blessed
and
honoured
above
all
the
Creatures
of
God
;
as
they
have
done
unto
this
day
.
§
.
15
Soon
after
this
,
the
overjoyed
Virgin
,
having
heard
from
the
Angel
that
strange
story
concerning
her
Cousin
Elizabeth
[
called
her
Cousin
,
Because
tho
we
find
her
stiled
Luk.
1.5
.
a
daughter
of
Aaron
,
and
is
supposed
to
have
an
Aaronite
for
her
Father
;
Yet
her
Mother
is
said
to
have
bin
one
of
the
race
of
David
,
and
Sister
to
the
Mother
of
the
Blessed
Virgin
.
As
it
had
bin
of
a
long
time
usual
for
the
Tribes
to
intermarry
,
especially
that
of
Levi
dispersed
in
Israel
;
and
for
such
women
as
had
no
inheritance
.
So
Jehoiada
the
High
Priest
married
King
Ahaziah's
sister
2
Chron.
22.
And
David
Sauls
daughter
a
Benjamite
.
]
I
say
the
Blessed
Virgin
having
heard
this
strange
and
joyful
news
of
her
Cousin
Elizabeth
,
and
having
this
as
it
were
,
given
her
for
a
sign
of
the
truth
of
these
things
which
should
happen
to
her self
,
being
now
acted
by
the
Holy
Ghost
to
do
extraordinary
matters
,
and
filled
with
a
courage
unusual
to
a
Maid
,
undertook
,
all
on
the
suddain
,
and
before
any
cohabitation
with
her
espoused
husband
Joseph
,
as
appears
in
Matt.
1.18
.
a
very
long
journy
to
a
place
far
remote
from
her
own
habitation
,
and
Friends
,
some
70
or
80
miles
,
thro
some
part
of
it
an
hilly
and
difficult
way
,
quite
Cross
Palestine
(
Luk.
1.39
.
)
to
give
her
Cousin
Elizabeth
a
visit
,
To
confer
with
her
about
spiritual
affairs
,
to
congratulate
with
her
for
the
great
favours
God
had
done
unto
her
and
to
joine
with
her
in
his
praises
.
But
chiefly
such
a
remote
journey
at
this
time
presently
upon
her
Conception
of
our
Lord
seems
to
be
undertaken
,
and
so
long
a
stay
also
there
,
by
the
special
Divine
Providence
;
that
there
might
be
no
cohabitation
nor
matrimonial
correspondence
or
commerce
with
Joseph
her
Husband
(
therefore
the
Angels
visit
seems
also
to
have
bin
presently
after
the
Espousals
)
till
she
was
first
apparently
with
child
:
which
commerce
Her
great
wisdom
purposely
declined
,
that
nothing
might
be
seen
that
might
resemble
any
carnal
or
conjugal
satisfaction
.
She
departing
,
saith
the
Text
(
not
without
some
Mortification
to
herself
)
cum
festinatione
.
Luk.
1.39
.
And
therefore
after
so
long
a
stay
abroad
till
she
began
now
to
be
apparently
with
child
to
a
curious
observer
;
at
her
return
she
gave
a
great
jealousy
to
Him
,
not
yet
acquainted
with
this
secret
of
her
seeming
dishonesty
abroad
,
after
(
as
may
piously
be
conceived
)
she
had
so
religiously
covenanted
with
him
at
her
Espousals
a
perpetual
conservation
of
her
Virginity
.
Where
we
may
note
the
great
humility
of
this
person
,
after
so
highly
favoured
of
God
,
in
going
meekly
so
long
a
journy
to
visit
a
person
now
so
much
inferior
to
her self
;
but
more
the
humility
of
our
Saviour
,
God
before
all
worlds
;
who
,
in
this
his
estate
of
exinanition
,
devised
a
way
to
shew
his
humility
,
even
already
,
when
he
was
scarce
form'd
in
the
womb
;
in
putting
his
Mother
upon
so
long
a
peregrination
for
his
making
a
visit
to
his
servant
John
;
who
,
we
may
imagine
,
had
he
had
words
as
well
as
motion
,
would
with
his
leaping
for
joy
have
saluted
Jesus
,
as
his
Mother
did
the
Virgin
,
with
an
;
Vnde
hoc
mihi
,
ut
veniat
Dominus
meus
,
&c.
-
In
her
way
,
or
very
near
it
,
was
Jerusalem
and
the
Temple
;
whither
it
is
most
probable
that
she
,
so
holy
a
Creature
,
and
now
bearing
him
,
who
sanctifieth
all
things
,
in
her
womb
,
went
first
to
say
her
Magnificat
there
unto
God
;
and
to
exalt
him
for
this
exaltation
of
her
;
and
early
to
offer
this
springing
fruit
of
her
womb
unto
his
father
.
Especially
when
we
find
this
her
visit
of
Elizabeth
to
have
bin
about
the
solemn
feast
of
the
Passover
,
for
it
was
about
three
Months
before
the
Baptists
birth
that
she
took
this
journey
.
And
there
will
also
be
less
strangeness
in
,
and
more
Invitation
to
,
it
;
if
we
imagine
Joseph
,
her
Spouse
,
a
pious
man
doubtless
,
ascending
about
that
time
to
Jerusalem
to
the
great
Paschal
feast
,
to
have
bin
acquainted
with
her
purpose
;
and
to
have
accompanied
her
so
far
,
which
was
the
greatest
part
of
her
way
:
and
so
she
,
after
having
staid
there
the
Paschal
Holy-daies
,
to
have
finished
the
rest
of
her
journey
in
the
Company
of
Zacharias
her
Cousin
,
or
some
of
his
Relations
.
But
the
former
design
:
and
privacy
,
in
this
journey
seems
to
me
much
more
probable
;
and
a
chief
motive
of
it
to
have
bin
her
absence
and
forbearing
any
converse
with
Joseph
till
her
Gravidation
.
§
.
16
Safely
arrived
at
her
Cousins
,
God
Here
also
entertained
her
with
new
testimonies
and
confirmations
of
the
Angels
former
message
.
For
first
she
found
her
aged
and
sterile
Cousin
,
as
the
Angel
had
said
,
far
gone
with
child
.
'
And
also
,
at
her
first
appearance
,
(
as
if
the
presence
of
our
Lord
and
of
this
his
Holy
Mother
had
brought
the
Holy
Ghost
with
them
into
that
House
(
as
the
Persons
of
the
Trinity
are
never
separated
)
)
the
child
John
,
at
his
Lords
approach
,
began
to
perform
his
homage
and
adoration
to
him
;
as
it
were
,
leaping
for
joy
(
saith
the
Text
)
in
Elizabeths
womb
;
and
,
probably
,
he
was
now
first
filled
by
this
Lord
with
the
Holy
Ghost
.
And
again
;
the
Mother
,
at
the
first
words
which
the
Holy
Virgin
breathed
out
to
her
,
was
also
filled
with
the
Holy
Ghost
.
By
whose
instinct
,
she
first
sheweth
a
most
profound
reverence
to
her
(
to
teach
the
following
ages
their
duty
)
with
an
,
Vnde
hoc
mihi
,
ut
Veniat
Mater
Domini
mei
ad
me
?
reverence
I
say
;
tho
she
the
wife
of
a
Sacred
Priest
,
and
an
ancient
Matron
,
and
Mary
a
young
maid
,
and
meanly
betrothed
to
a
manual
Artificer
;
and
then
,
by
the
spirit
,
she
repeats
a
second
time
the
Angels
words
—
Benedicta
inter
mulieres
(
being
the
first
of
all
Generations
that
call'd
her
Blessed
)
;
she
magnifies
her
ready
faith
;
Beata
quae
eredidit
&c.
and
,
by
a
prophetick
inspirement
,
prevents
her
in
relating
what
had
happened
to
her
,
before
herself
had
revealed
any
thing
thereof
;
calling
her
a
Mother
,
tho
still
remaining
as
much
a
Virgin
as
formerly
;
and
(
going
one
note
beyond
the
Angel
)
singing
a
Benedictus
also
to
the
new
fruit
of
her
womb
;
[
Benedictus
partus
ventris
tui
]
;
whilst
this
chosen
vessel
meanwhile
overflowed
with
joy
,
in
receiving
a
second
Annunciation
from
the
holy
Elizabeth
.
And
now
what
doth
the
Virgin
do
,
but
,
having
received
these
Eulogies
,
immediatly
,
without
suffering
them
to
rest
in
her
bosom
,
or
to
swell
her
to
any
elevation
of
spirit
,
offer
them
unto
the
Lord
?
changeth
their
Magnificant
eam
,
to
her
Magnificat
Dominum
,
(
see
Luk.
1.46
.
)
turns
other
's
praising
her
to
her
praising
another
,
the
fountain
and
end
of
all
praise
.
Using
somewhat
like
words
as
the
desolate
and
humble
Hannah
,
the
Mother
of
Samuel
,
and
(
both
she
,
and
her
Song
,
and
her
Son
being
a
type
of
this
present
story
)
and
interweaving
with
Gods
praise
her
own
(
never
forgotten
)
lowness
;
and
so
extolling
more
the
favour
by
the
unworthiness
of
the
receiver
.
Then
turneth
the
rest
of
her
Song
to
a
prophetick
narration
of
the
everlasting
Kingdom
and
conquests
of
her
Son
,
and
of
the
General
redemption
of
Israel
(
as
appears
by
the
last
verse
[
who
hath
holpen
his
servant
Israel
]
)
from
the
slavery
of
the
mighty
ones
;
namely
of
the
Prince
of
this
world
,
Satan
and
his
Ministers
.
§
.
17
And
from
this
time
these
two
holy
Persons
accompanied
with
their
two
holy
Babes
,
and
headed
by
such
an
holy
Priest
of
God
,
ceased
not
doubtless
daily
to
unite
and
offer
up
their
praises
,
and
joies
,
and
Hallelujahs
in
full
expectation
of
the
near
manifestation
of
the
Kingdom
of
God
;
and
to
rehearse
the
rich
promises
made
in
the
Law
and
Prophets
concerning
the
Messias
:
spending
the
rest
of
their
time
in
silence
,
praier
,
and
contemplation
;
and
without
entertaining
one
another
with
much
secular
or
unnecessary
discourse
.
And
here
the
Blessed
Virgin
,
abode
,
by
the
disposal
of
Gods
providence
,
and
the
guidance
of
that
little
burden
she
bare
,
in
the
company
of
these
Holy
and
grave
persons
(
see
Luk.
1.6
.
)
(
sequestred
far
from
Joseph
her
espoused
husband
,
that
so
there
might
seem
to
pass
no
carnal
compliances
between
them
,
nor
attempt
to
be
made
upon
her
sealed
Virginity
)
till
that
three
Months
were
ended
,
near
to
Elizabeths
down-lying
,
and
that
the
Virgins
being
with
child
might
now
begin
to
appear
;
which
once
discovered
,
we
may
suppose
,
would
keep
Joseph
afterward
,
being
a
just
man
,
at
a
sufficient
distance
from
her
.
§
.
18
And
now
after
such
caresses
of
the
Almighty
to
Mary
,
such
applauses
first
from
the
Angel
,
and
then
from
Elizabeth
;
since
the
more
beloved
any
is
of
God
,
and
the
greater
Saint
,
the
more
he
is
to
be
exercised
with
trials
,
a
very
heavy
cross
is
already
prepared
for
her
out
of
the
cause
of
her
joy
;
whilst
that
mistery
concerning
the
Incarnation
of
our
Lord
,
and
concerning
the
election
of
this
Virgin
to
be
his
Mother
,
which
was
so
freely
revealed
by
God
to
Elizabeth
and
Zachary
,
yet
was
conceal'd
from
Joseph
,
to
exercise
him
and
his
chast
Spouse
first
with
many
cares
and
greifs
.
She
being
return'd
home
therefore
now
discernably
with
child
,
tho
others
might
still
look
upon
her
with
a
good
eye
,
supposing
her
burden
from
Joseph's
having
accompanied
with
her
;
yet
Joseph
,
who
knew
the
contrary
,
grew
,
and
that
not
without
just
cause
,
highly
displeased
thereat
,
(
and
so
much
the
more
,
if
at
their
Espousals
she
had
covenanted
with
him
a
perpetual
Virginity
;
)
and
so
intended
to
rid
his
hands
of
her
,
and
to
put
her
away
.
She
could
not
but
observe
his
changed
and
troubled
countenance
,
and
could
not
,
but
guess
aright
the
cause
thereof
.
For
which
suspected
crime
if
he
,
being
a
just
man
,
should
have
proceeded
against
her
according
to
Law
,
what
means
had
she
at
all
to
manifest
or
prove
her
innocence
?
which
also
her
straying
so
far
from
home
gave
them
still
more
cause
to
question
.
And
not
absolved
,
her
punishment
was
no
less
then
death
;
to
be
carried
before
the
door
of
her
fathers
house
,
and
there
to
be
stoned
to
death
(
see
Deut.
22.21
.
and
24.
)
Or
,
if
this
could
some
way
be
avoided
;
yet
so
could
not
the
loss
of
her
reputation
in
the
highest
degree
,
in
being
reported
dishonest
and
an
harlot
.
§
.
19
This
was
also
aggravated
by
the
great
affection
and
reverence
the
Virgin
bare
to
her
offended
husband
.
Of
whom
,
besides
that
the
Scripture
gives
this
testimony
,
that
he
was
a
just
and
righteous
man
,
that
also
which
we
said
before
of
the
blessed
Virgin
may
be
in
some
sort
applied
to
him
;
that
he
was
certainly
a
most
eminent
Saint
,
and
one
chosen
by
God
out
of
many
thousands
,
and
with
suitable
Graces
and
perfections
endued
,
who
was
to
have
that
transcendent
honour
,
above
all
other
holy
men
,
as
to
be
the
third
person
in
the
family
of
Jesus
,
and
so
often
visited
by
Angels
from
God
,
to
direct
him
what
he
should
do
(
see
Mat.
1.20
.
-2.13
,
22
)
;
to
be
the
nursing
Father
of
Gods
only
Son
,
and
the
Guardian
of
his
Infant
exile
into
a
forraign
land
;
to
be
his
Governour
and
Master
of
his
House
;
to
whom
the
Son
of
God
should
be
subject
and
serve
,
with
the
strict
duty
of
a
Son
to
his
Parent
in
those
necessary
offices
,
and
affairs
wherein
he
should
imploy
him
:
without
any
medling
with
other
matters
we
may
presume
,
for
the
major
part
of
his
life
here
on
Earth
(
except
only
for
some
three
daies
space
(
when
twelve
years
old
)
that
his
zeal
was
permitted
to
follow
his
own
fathers
business
)
.
Again
,
who
should
have
the
nearest
relation
of
any
upon
Earth
to
the
Mother
of
God
,
committed
to
his
care
,
to
undergo
for
her
and
her
Son
all
labours
and
provide
all
necessaries
,
and
defend
them
from
all
injuries
,
that
a
Mother
and
an
Infant
in
a
poor
and
mean
condition
are
subject
to
.
Surely
great
must
be
the
perfections
of
his
person
,
who
was
thought
worthy
to
guide
such
a
family
,
and
exteriourly
to
govern
him
that
governs
the
world
.
And
the
dearer
he
was
to
the
Blessed
Virgin
for
these
,
the
greater
torment
to
her
must
be
his
displeasure
;
which
displeasure
,
tho
on
her
par
groundless
,
yet
had
she
no
likely
means
to
remove
.
Should
she
go
to
him
,
and
tell
him
the
story
of
what
had
happened
to
her
?
But
then
in
so
much
intimacy
of
acquaintance
,
why
had
she
not
done
this
before
,
when
she
as
yet
had
no
concernment
to
tell
him
an
untruth
?
And
,
since
it
was
such
a
wonder
,
as
was
hard
to
be
assented
to
or
believed
by
her
when
an
Angel
from
Heaven
told
it
to
her
,
as
joyful
news
;
how
much
more
incredible
would
it
seem
to
him
,
when
a
woman
with
child
by
another
then
her
husband
,
brings
it
for
her
excuse
?
and
pretends
an
heavenly
visit
and
intercourse
to
Veil
a
supposed
Crime
?
Besides
:
her
great
humility
and
modesty
,
her
religious
silence
of
,
Gods
secret
and
intimate
transactions
with
her
,
hindred
her
,
that
she
knew
not
as
yet
how
to
reveal
to
any
a
thing
which
tended
so
much
to
her
own
praise
and
honour
;
(
For
so
also
the
Holy
Ghost
,
not
she
,
had
formerly
disclosed
it
to
Elizabeth
;
.
Wherein
she
remaineth
to
all
Christians
an
everlasting
pattern
,
in
any
such
extraordinary
visits
and
favours
of
God
,
of
what
is
safest
for
them
and
more
perfect
,
if
not
their
duty
,
to
do
.
Safest
I
say
to
conceal
such
favours
,
for
many
reasons
.
¹
Because
,
ordinarily
,
such
favours
cannot
be
related
without
some
vanity
and
self-conceit
.
²
Because
the
publishing
such
things
begets
estimation
amongst
men
,
and
this
begets
pride
in
the
esteemed
,
and
this
pride
ruins
that
for
which
we
are
esteemed
.
³
Because
by
it
at
least
we
seem
to
others
to
magnify
our selves
;
and
so
indeed
lose
our
former
reputation
with
them
by
seeking
to
increase
it
.
⁴
Or
at
least
seem
to
disparage
others
who
receive
not
the
like
favours
.
⁵
Or
to
disparage
Gods
wisdom
in
representing
him
more
favourable
to
the
more
unworthy
.
She
therefore
,
in
all
this
storm
,
held
her
peace
;
and
patiently
endured
her
beloved
Josephs
strangeness
to
her
;
armed
(
as
we
may
piously
believe
)
both
with
an
holy
resolution
and
resignation
of
her self
to
suffer
cheerfully
and
willingly
whatever
human
crosses
such
celestial
Graces
and
favours
should
draw
aster
them
;
and
also
with
an
extraordinary
confidence
in
God
,
that
he
would
in
due
time
make
known
her
innocence
at
least
,
if
not
her
honour
;
and
own
his
Son
,
without
casting
the
justification
thereof
upon
the
modesty
of
a
woman
.
For
why
should
he
not
defend
her
whom
her
obedience
to
him
only
had
exposed
to
reproach
?
and
why
not
in
this
time
of
need
reveal
as
much
to
Joseph
,
as
he
had
done
,
when
no
such
exigency
,
before
to
Elizabeth
?
§
.
20
Meanwhile
Joseph
,
being
a
good
man
,
was
not
hasty
,
out
of
a
suddain
passion
,
to
make
her
a
publick
example
;
but
restroined
himself
for
some
time
,
thinking
to
do
it
privily
(
perhaps
haps
by
concealing
the
betrothment
,
or
giving
her
a
bill
of
divorce
upon
some
other
pretence
)
,
so
as
might
less
redound
to
her
disgrace
;
whose
former
vertues
and
perfections
now
faded
and
withered
,
as
he
supposed
,
he
could
not
but
still
reverence
and
lament
.
Yet
this
his
merciful
delay
served
also
to
continue
so
much
longer
both
his
and
her
affliction
.
At
length
when
the
matter
was
ready
to
break
forth
,
between
his
resolution
and
the
execution
thereof
,
Haec
eo
cogitante
saith
the
text
,
before
the
least
rumour
of
any
such
suspition
was
divulged
,
(
that
we
may
see
,
as
Saints
are
patient
in
their
sufferings
,
so
Gad
is
as
perfect
and
exact
in
his
deliverance
)
,
the
Angel
now
steps
in
,
(
with
the
mission
of
whom
God
could
have
prepared
Joseph
as
well
,
(
had
he
pleased
)
,
before
he
had
first
seen
the
Virgins
swelling
womb
:
)
and
in
the
due
time
frees
them
both
from
their
sorrows
and
fears
.
He
therefore
,
now
the
first
time
appearing
to
Joseph
in
a
Vision
by
night
,
and
courteously
saluting
this
mean
Artificer
with
the
title
of
the
Son
of
David
,
to
mind
him
of
his
more
particular
relation
to
the
Messias
descending
from
Davids
race
,
reveals
to
him
;
that
Maries
conception
was
of
the
Holy
Ghost
,
and
that
she
should
bring
forth
a
Son
that
should
save
his
people
from
their
sins
;
Mat.
1.21
.
and
therefore
when
born
,
he
should
call
his
name
JESUS
.
The
Angel
here
,
as
Zacharie
in
his
Hymn
,
signifying
,
that
his
Kingdom
was
not
to
be
a
temporal
,
but
(
which
only
much
concerned
us
)
a
spiritual
Kingdom
;
and
therefore
that
he
was
to
come
in
a
sutable
dress
,
not
in
pomp
and
state
,
but
in
all
self-denial
and
humility
.
§
.
21
Joseph
awaked
yeilded
a
ready
and
undisputing
belief
to
these
things
so
incredible
and
new
:
and
,
(
saith
the
Scripture
)
presently
did
as
the
Angel
had
bidden
him
;
and
took
the
Blessed
Virgin
to
perpetual
cohabitation
with
him
,
and
sheltered
her
Honour
.
And
surely
this
Angel's
apparition
,
and
that
which
he
said
,
was
now
enough
to
deter
Joseph
from
ever
approaching
this
Holy
Virgins
bed
;
and
to
make
him
treat
her
ever
after
with
that
reverence
and
modesty
,
which
her
Sacred
person
required
.
As
likewise
the
near
neighbourhood
and
presence
of
this
holy
child
must
needs
inspire
his
sanctified
Soul
with
the
same
heavenly
love
to
single
life
,
and
with
the
same
chastity
,
and
purity
of
thoughts
,
which
was
in
his
Spouse
,
and
which
many
married
persons
,
tho
much
inferior
to
these
Saints
,
have
bin
endowed
with
since
,
by
the
power
of
the
same
Holy
Spirit
,
long
cohabiting
without
touching
one
another
.
Thus
therefore
we
may
imagine
these
two
lived
together
afterward
in
our
Saviours
family
;
enjoying
now
a
Spiritual
union
much
more
delicious
,
then
any
carnal
,
and
doing
all
conjugal
duties
for
the
breeding
up
of
their
little
Infant
,
without
tasting
any
of
the
fleshly
pleasures
thereof
.
Meanwhile
,
how
many
joyes
at
once
ravisht
this
poor
mans
heart
at
his
awaking
(
who
went
to
bed
loaden
with
so
much
greif
)
?
joyes
,
for
the
coming
of
the
Messias
whom
all
men
had
so
long
expected
,
for
the
Virgins
innocency
and
honour
,
one
so
nearly
linked
to
him
and
loved
by
him
;
for
his
being
chosen
,
so
mean
a
man
,
amongst
all
the
progeny
of
David
,
to
be
Guardian
to
Her
and
her
Holy
child
.
How
well
he
was
now
rewarded
for
his
discreet
proceeding
and
patience
,
in
not
seeking
presently
publick
revenge
or
satisfaction
for
his
suppos'd
violated
Bed
,
and
again
,
how
great
consolation
the
Virgin
now
received
for
her
past
affrights
,
secured
for
ever
under
the
protection
of
an
husband
from
the
obloquies
of
the
wicked
,
I
leave
you
to
meditate
by
your-self
,
whilst
I
proceed
.
§
.
22
And
now
this
Blessed
couple
live
securely
and
peaceably
together
at
Nazareth
,
providing
,
as
well
as
their
mean
condition
to
the
uttermost
was
able
,
for
the
conveniencies
and
decency
if
net
the
state
,
of
the
approaching
birth
of
this
great
Prince
;
Abrahams
promised
seed
,
in
whom
all
Nations
should
be
blessed
:
and
Davids
Son
,
who
should
sit
on
his
Throne
for
ever
without
any
successor
.
And
this
small
town
of
Nazareth
,
so
far
remote
from
the
Relations
of
David
,
seem'd
also
specially
chosen
by
the
Almighty
for
the
more
privat
birth
and
education
of
his
Son
:
wherein
he
might
best
ly
hid
and
disguised
till
his
manifestation
to
Israel
.
But
meanwhile
the
Prophecy
,
and
that
a
noted
one
,
(
see
Joh.
7.41
.
)
strictly
required
,
that
this
Son
of
David
should
be
born
in
no
other
place
,
then
Bethleem
,
the
Town
of
David
,
where
he
also
was
born
.
And
the
very
name
of
this
Town
[
Viz.
the
house
of
Bread
as
also
Ephrata
fruitfulness
or
plenty
]
was
also
of
old
ordained
with
relation
to
this
childs
birth
there
;
because
the
world
should
thence
at
the
appointed
time
receive
this
bread
of
life
;
and
God
out
of
it
would
bring
forth
him
,
who
should
feed
his
people
Israel
;
as
the
Evangelist
seems
to
allude
,
Mat.
2.
●
.
And
at
this
very
place
also
,
or
close
by
it
(
see
Gen.
35.19
.
)
the
fair
and
beloved
Rachel's
painful
birth
,
and
that
in
a
journey
;
(
of
a
Son
,
who
was
called
her
:
Benoni
,
but
Jacobs
Benjamin
;
who
was
Jacobs
only
Son
that
was
born
in
the
blessed
land
of
Canaan
;
and
whom
his
Father
,
tho
so
dearly
beloved
,
was
afterward
forced
to
part
with
,
for
the
redeeming
of
his
Brethren
out
of
their
prison
in
Egypt
)
,
was
promised
two
thousand
years
before
,
for
a
type
of
the
much-suffering
travel
of
the
Blessed
Virgin
,
which
should
be
in
the
same
place
;
and
for
a
type
of
this
Son
which
she
should
there
bring
forth
;
who
was
Her
Benoni
also
(
see
Luk.
2.35
.
)
but
his
Fathers
Ben-jamin
.
Whom
,
tho
he
was
much
dearlier
beloved
then
Jacobs
Benjamin
,
yet
God
his
Father
not
importuned
unwillingly
gave
up
,
but
unasked
freely
offered
,
to
suffer
far
greater
hardships
then
the
other
Benjamin
was
exposed
to
,
for
the
redemption
of
his
brethren
;
and
for
the
bringing
home
of
many
more
sons
unto
this
his
Father
.
Whom
also
,
after
these
his
sufferings
as
a
Benoni
,
he
took
and
set
at
his
right
hand
for
ever
;
and
so
made
him
a
Ben-jamin
.
This
therefore
,
and
no
other
place
,
was
preappointed
for
the
Nativity
of
this
Benjamin
,
the
Anti-type
of
the
other
.
And
likewise
because
the
eternal
wisdom
of
God
would
have
his
Son
,
from
(
and
I
may
say
also
in
)
the
womb
,
to
undergo
the
hardest
condition
which
mortals
are
subject
to
,
and
to
descend
in
his
exinanition
so
far
below
other
men
,
as
in
his
honour
and
Majestie
he
was
above
them
;
that
in
all
things
,
even
in
sufferings
,
as
well
as
in
glory
,
he
might
have
the
preeminence
;
Therefore
he
would
not
indulge
the
Mother
so
much
rest
,
nor
her
Son
so
convenient
a
birth-place
,
as
their
poor
house
at
Nazareth
;
But
he
,
who
had
suffered
before
a
long
journy
,
(
forward
,
and
backward
above
one
.
hundred
and
forty
miles
)
into
the
Mountainous
country
of
Judah
,
must
now
be
carried
another
near
as
far
,
to
Bethleem
before
his
Birth
.
And
this
also
(
that
we
may
not
think
he
was
remov'd
to
get
honour
by
his
birth-place
)
,
was
but
a
small
and
poor
Town
,
and
(
saving
its
relation
to
David
and
Christ
)
of
no
greater
account
in
Judea
,
then
Nazareth
in
Galilee
;
as
appears
by
the
Prophet
(
Micah
.
5.2
.
)
And
thou
Bethleem
,
tho
little
among
the
thousands
of
Judah
,
&c.
§
.
23
And
to
bring
this
about
,
and
that
,
at
such
a
moment
of
time
,
as
might
most
distress
these
beloved
Servants
of
his
,
God
sendeth
not
now
an
Angel
to
Joseph
or
Mary
to
signifie
to
them
to
remove
thither
betimes
,
before
the
approach
of
Winter
;
and
ere
the
Mother
by
her
gravidity
might
be
more
unfit
for
travel
,
or
for
providing
for
themselves
there
early
a
convenient
lodging
:
But
,
according
to
his
boundless
fore-sight
and
providence
,
he
derives
the
cause
of
this
removal
as
far
off
as
Rome
.
That
his
Son
thus
early
might
begin
to
practice
obedience
and
subjection
,
not
only
to
his
good
pleasure
,
but
to
the
beck
and
command
of
earthly
Princes
,
he
layes
his
design
in
the
Vain-glorious
Head
of
an
heathen
Emperor
;
that
he
should
devise
an
Edict
,
such
as
formerly
had
not
bin
,
that
all
the
world
,
the
subjects
of
his
now
all-peaceful
Empire
,
should
be
enrolled
;
and
amongst
the
rest
,
that
the
Jews
should
be
enrolled
,
according
to
their
Tribes
,
in
the
Mother-cities
thereof
.
Amongst
which
Bethleem
,
tho
a
poor
place
,
was
the
mother
City
of
the
Tribe
of
Judah
and
of
David
,
as
Jerusalem
was
of
Benjamin
.
And
then
,
that
this
enrolling
at
Bethleem
should
be
just
at
such
a
time
,
as
the
Blessed
Virgin
was
ready
to
ly
down
:
at
which
time
there
should
be
such
a
concourse
of
people
in
this
Citty
,
as
that
there
was
no
receit
at
all
for
Jesus
his
Mother
in
any
lodging
;
which
not
at
any
other
time
,
save
such
an
extraordinary
concourse
,
could
have
happened
.
And
all
these
accidents
and
casualties
must
concur
together
by
the
certain
and
unerring
guidance
of
divine
dispensation
,
to
effect
his
predeterminate
pleasure
in
every
circumstance
of
our
Saviours
birth
.
And
by
such
casualties
it
is
,
that
God
mostly
useth
to
effect
his
purposes
;
that
he
may
work
his
works
with
the
more
secrecy
and
art
(
If
I
may
so
say
)
,
the
more
to
try
and
exercise
mans
faith
and
patience
;
whilst
he
seeth
not
the
motion
of
that
divine
hand
,
which
directs
all
his
affairs
:
and
again
,
that
he
may
shew
the
more
his
omnipotency
,
in
making
mans
free
will
to
effect
his
predestinations
,
and
contingency
to
be
the
mother
of
necessity
;
delighting
to
bring
,
as
good
out
of
evil
,
so
certainty
out
of
uncertainty
,
and
beauty
and
order
out
of
confusion
.
Where
also
we
may
note
,
that
this
Prince
Augustus
Cesar
was
,
by
the
divine
providence
,
inthroned
at
this
time
in
such
an
Universal
and
peaceful
Empire
;
as
a
type
of
this
greater
Prince
,
that
was
to
be
born
in
his
daies
.
His
type
,
both
in
this
submission
of
all
the
world
unto
his
Scepter
in
this
new
enrolment
;
and
also
in
the
Universal
peace
which
the
world
in
his
daies
enjoyed
,
(
never
any
other
Prince
or
Empire
having
bin
so
great
,
nor
times
so
calme
)
,
betokening
the
Universal
and
peace
ul
Monarchy
of
Christ
.
§
.
24
By
this
Edict
of
Augustus
,
Joseph
and
the
Blessed
Virgin
(
when
now
ready
to
ly
down
(
for
had
they
known
of
or
undertook
sooner
their
Bethleem-journy
,
they
could
,
not
but
have
made
better
provision
there
;
)
and
,
when
after
her
peace
made
with
her
Husband
,
little
dreaming
of
such
a
new
disaster
)
are
summoned
suddainly
to
appear
at
Bethleem
.
Upon
which
injunction
their
humility
presumed
not
any
extraordinary
protection
from
the
Father
of
this
greater
Prince
,
that
was
with
them
,
to
stay
at
home
(
tho
this
seemed
al
most
necessary
in
behalf
of
the
Virgin
)
but
readily
obeyed
the
command
of
Cesar
.
Our
Saviour
,
in
describing
the
sad
destruction
of
the
Jews
,
pitties
those
who
were
then
to
make
their
flight
great
with
child
,
or
in
the
Winter
▪
Mat
,
24.29
,
20.
)
yet
this
did
his
own
holy
Mother
suffer
;
and
thro
so
many
difficulties
,
in
the
midst
of
Winter
,
so
laden
as
she
was
,
travell'd
about
70
Miles
journy
over
many
Mountains
,
to
the
Town
of
Bethleem
;
these
pious
persons
having
first
,
as
we
may
suppose
,
visited
the
Temple
in
their
way
.
§
.
25
And
being
arrived
here
,
where
all
or
most
of
the
Inhabitants
were
,
their
kindred
,
if
now
an
amends
were
made
by
some
good
lodging
or
entertainment
for
so
tedious
a
travel
,
it
were
something
:
but
still
new
mishaps
pursue
them
;
and
that
Benoni
,
that
as
well
child
,
as
man
,
of
sorrows
(
Esai
.
53.3
.
)
whom
she
carried
within
her
,
and
(
who
hid
from
the
beginning
exposed
himself
to
his
Fathers
wrath
,
as
it
were
a
voluntary
Anathema
and
a
curse
for
the
sins
of
men
,
wherewith
he
had
charged
himself
)
giveth
no
release
to
her
troubles
.
For
here
the
great
conflux
of
people
,
which
was
at
this
time
,
had
already
filled
every
place
,
fit
for
reception
,
with
Guests
,
and
tho
they
went
from
place
to
places
,
from
house
,
yet
every
where
they
found
a
repulse
:
perhaps
the
Virgins
great
belly
,
which
represented
her
as
a
troublesome
Guest
,
occasioning
,
instead
of
pitty
,
a
more
ready
denial
.
Thus
early
,
even
before
he
was
born
,
may
we
say
of
this
King
the
words
of
the
Evangelist
,
that
he
came
unto
his
own
[
his
own
not
only
people
but
tribe
and
Kindred
]
and
his
own
received
him
not
Jo●
1
:
thus
early
may
we
apply
to
him
,
what
the
Prophets
foretold
of
him
,
that
he
was
despised
of
men
and
an
outcast
of
the
people
,
and
that
they
hid
,
as
it
were
,
their
face
from
him
;
he
looking
for
some
to
take
pitty
but
there
was
none
.
-
Esai
.
53.3
.
-
Psal.
69.20
:
and
what
afterward
he
said
of
Himself
;
That
the
Foxes
had
holes
[
and
the
beasts
of
the
Feild
had
caves
and
stalls
.
]
but
the
Son
of
man
had
not
where
to
lay
his
head
;
[
Unless
happily
,
by
borrowing
,
to
rest
it
,
one
of
their
cribs
.
]
§
.
26
In
all
the
time
that
these
wearied
travailers
receiv'd
this
repulse
,
they
being
sanctified
with
so
near
a
neighborhood
of
the
Divinity
,
we
may
easily
imagine
,
how
humbly
they
ador'd
the
divine
providence
,
without
which
a
Sparrow
falls
not
to
ground
;
and
what
a
calme
and
silent
resignation
they
made
or
their
own
wills
and
wishes
,
(
and
those
not
unholy
ones
,
as
they
thought
,
whilst
not
eyeing
their
own
conveniencies
,
but
his
Sons
)
unto
the
will
of
God
;
acquiescing
,
without
the
least
murmuring
;
or
whispering
,
or
discoursing
thereof
,
in
his
good
pleasure
;
and
from
minute
to
minute
depending
on
his
provision
.
And
again
we
may
consider
,
how
sweet
and
acceptable
to
God
was
this
Sacrifice
of
their
unde●ected
patience
;
being
valued
by
him
so
far
beyond
the
praises
they
would
have
rendred
him
in
a
prosperous
and
desired
success
,
as
this
suffering
is
a
more
hard
task
,
then
thanksgiving
.
§
.
27
Refused
amongst
men
,
the
undeferrable
time
the
Virgins
down-lying
drawing
so
near
,
and
night
also
coming
on
,
they
are
necessitated
to
retire
to
an
outhouse
,
a
Stable
,
amongst
the
Beasts
.
Destitute
,
for
any
thing
we
know
,
both
of
light
and
sustenance
,
and
any
thing
to
rest
their
wearied
bodies
upon
after
so
toilsome
a
journy
save
perhaps
a
pad
of
Straw
.
There
was
such
a
place
of
common
receit
,
on
the
East
side
,
without
the
Town
,
made
in
an
hollow
Rock
(
as
usual
for
Stables
in
that
rocky
Country
)
where
was
a
Manger
also
cut
out
of
the
Stone
;
which
place
,
upon
ancient
Tradition
,
hath
bin
ever
since
honoured
by
all
Christianity
,
as
the
poor
Receptacle
and
refuge
of
our
Saviours
Nativity
:
which
also
the
Shepheards
did
so
readily
repair
to
,
upon
the
Angels
directing
them
to
a
Manger
,
as
a
place
well
known
to
them
.
And
here
in
so
cold
,
and
not
too
clean
,
an
harbour
,
in
the
dark
and
helpless
Night
,
without
any
attendance
usual
to
labouring
women
,
in
the
midst
of
Winter
and
sharpest
time
of
the
year
,
the
Virgin
fell
in
travel
and
brought
forth
this
King
of
Kings
and
Lord
of
Lords
.
In
the
Night
I
say
;
for
when
Angel
said
to
the
Shepheards
the
same
night
;
[
this
day
is
born
,
&c.
]
he
meant
;
[
this
night
]
:
for
the
Jews
begining
their
day
at
even
,
the
day
before
,
that
night
would
have
bin
called
by
Him
yesterday
,
and
besides
't
is
likely
,
that
the
joy
of
Angels
hasted
to
sing
their
Genethliack
,
so
soon
as
the
Saviour
was
born
,
which
they
did
that
night
.
And
it
was
thought
meet
,
that
this
Light
,
this
day-spring
(
Luk.
1.78
.
)
which
from
on
high
visited
us
,
should
arise
in
the
darkness
of
the
Night
,
as
a
type
of
that
spiritual
darkness
,
which
the
world
lay
in
at
his
appearance
.
§
.
28
Thus
receiv'd
into
the
world
,
without
the
hand
of
a
midwife
,
upon
the
bare
ground
,
or
perhaps
strowed
with
a
little
Hay
or
Straw
,
this
Babe
,
we
may
presume
,
from
his
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
man
of
sorrows
(
Esai
.
53.
)
and
full
of
tears
(
see
Heb.
5.7
.
-
Luk.
19.41
.
-
Jo.
11.35
.
)
fell
a
weeping
as
other
Infants
do
;
but
this
not
for
the
paines
which
that
,
tender
age
then
feels
from
the
straines
and
crushings
of
the
parturition
,
or
sudden
chilness
of
an
open
Air
,
not
yet
for
his
cold
harbour
and
Straw-bed
;
which
miseries
he
foreknew
and
voluntarily
chose
,
and
with
a
smiling
patience
underwent
;
but
,
for
mans
sin
,
the
cause
of
all
our
,
and
his
,
misery
;
now
beginning
his
Intercessions
for
mans
offences
,
and
offering
these
first
tears
for
the
expiation
thereof
.
Thus
come
amongst
us
poor
and
naked
,
his
pious
Mother
,
(
whom
we
may
imagine
,
(
free
from
Eves
curse
,
)
to
have
brought
forth
without
pain
him
that
she
conceived
without
sin
;
and
so
who
was
enabled
presently
to
perform
the
office
of
a
Nurse
,
after
that
of
a
Mother
)
took
him
up
(
Luk.
2.7
.
)
and
cast
such
poor
cloths
about
him
,
as
her
fortune
,
and
so
long
a
journy
afforded
;
and
instead
of
a
Cradle
,
laid
her
Babe
down
to
rest
in
the
Manger
of
the
Stable
;
being
but
a
cold
and
hard
pillow
for
him
,
if
cut
out
of
the
Rock
,
and
this
Cradle
at
his
birth
not
much
unlike
his
grave
at
his
Death
.
§
.
29
[
After
this
low
manner
,
(
if
I
may
be
permitted
to
stay
a
little
in
Contemplation
of
this
great
wonder
of
our
Lords
Exinanition
)
to
teach
haughty
man
humility
,
Digress
.
and
to
confound
his
pride
,
was
the
Son
of
God
pleased
to
enter
into
the
world
.
Thus
was
he
born
,
because
thus
born
he
would
be
:
who
alone
amongst
all
Infants
foreknew
and
preelected
both
the
place
and
manner
of
his
birth
.
Thus
was
he
pleased
to
be
brought
into
it
amongst
beasts
,
as
afterward
to
be
carried
out
of
it
amongst
theeves
.
Thus
was
the
second
Adam
,
who
might
,
had
he
thought
fit
,
have
bin
created
with
the
same
preeminences
as
the
first
,
in
a
perfect
and
flourishing
age
,
pleased
to
oblige
himself
for
his
birth
unto
a
woman
,
and
for
his
life
unto
the
subjection
and
infirmities
of
youth
and
infancy
;
and
this
place
was
the
Paradise
,
wherein
he
was
put
.
He
;
not
an
Adam
from
the
Earth
,
hut
the
Lord
from
Heaven
.
1
Cor.
15.47
.
For
the
entertainment
of
whom
,
when
Salomon
with
all
his
wisdom
and
wealth
had
built
his
golden
Temple
,
yet
was
he
ashamed
that
it
was
so
mean
and
so
unworthy
to
receive
him
.
Thus
to
expiate
the
former
Adams
,
Ero
similis
Altissimo
Gen.
3.5
.
this
Altissimus
became
similis
Homini
.
Like
to
man
in
every
thing
;
so
far
as
to
be
conceiv'd
and
born
of
a
Woman
,
because
his
brethren
were
so
:
That
he
might
fulfil
the
Spouse's
wish
in
the
Canticles
(
c.
8.
v.
1.
)
O
that
thou
wert
as
my
brother
,
that
sucked
the
brests
of
my
Mother
;
to
please
this
his
Spouse
,
as
her
brother
he
was
in
every
thing
;
not
leaving
out
,
nor
skipping
over
that
sleeping
and
unactive
age
in
the
womb
,
and
that
loathsome
and
impotent
condition
of
a
new-born
Infant
,
of
which
see
Ezec.
16.4
.
Tho
he
was
not
intended
by
his
Father
to
be
imployed
in
our
affairs
till
30
years
of
age
;
yet
Pudorem
exordii
nostri
non
recusavit
(
saith
S.
Hilary
)
sed
naturae
nostrae
contumelias
transcurrit
.
He
submitted
himself
to
be
imprisoned
for
so
long
a
time
in
so
dark
and
strait
a
cell
as
a
womans
womb
.
Wherein
some
observe
that
he
began
his
sufferings
much
earlier
then
the
rest
of
the
sons
of
men
;
because
,
supposed
to
have
from
his
very
first
Conception
,
from
the
Union
of
the
human
nature
to
his
Divine
person
,
a
perfect
use
of
his
intellectual
faculties
and
sense
of
these
his
sufferings
,
when
as
God
,
in
these
first
beginnings
of
our
miserable
life
,
hath
suspended
in
others
the
use
of
reason
to
hinder
the
sense
of
pain
.
Now
after
that
we
once
understand
what
a
close
imprisonment
that
of
the
womb
is
,
what
evil
would
not
we
chuse
,
rather
,
then
once
more
undergo
it
?
and
what
horrour
had
Nicodemus
thereof
,
when
he
thought
our
Saviour
had
prescribed
it
(
Jo.
3
)
?
Yet
so
fervent
was
our
Saviours
love
unto
mankind
,
that
he
thought
himself
not
sufficiently
intimate
and
united
unto
him
,
unless
he
took
up
his
first
lodging
,
tho
known
to
be
so
inconvenient
,
even
within
his
very
bowels
.
And
as
this
he
did
at
his
coming
into
the
world
;
so
again
,
at
his
going
out
of
it
,
in
the
mysterious
Eucharist
he
contrived
a
way
,
how
his
Sacred
body
might
enter
again
into
us
,
and
he
dwell
again
within
us
.
As
soon
also
as
freed
from
this
first
restraint
,
he
submitted
himself
to
have
his
Hands
and
Feet
,
whose
omnipotent
hands
had
formerly
made
the
World
,
taken
and
bound
anew
with
swathbands
,
which
were
at
last
,
when
sufficiently
grown
for
it
,
to
be
bound
with
cords
,
and
fastned
with
nails
.
Not
to
mention
yet-another
binding
,
namely
that
of
his
Tongue
,
to
so
long
a
time
of
silence
;
no
small
misery
to
that
feeble
age
,
which
wants
most
help
,
yet
can
ask
none
:
but
a
greater
humiliation
to
the
Son
of
the
Almighty
,
that
this
essential
Word
of
God
,
and
Wisdom
of
his
Father
,
should
empty
it self
into
so
long
dumbness
and
silence
,
being
already
an
agnus
ligatus
,
&
se
obmutescens
&
non
aperiens
os
suum
.
Who
also
,
after
he
had
the
use
of
speech
,
yet
underwent
so
great
a
self-denial
in
this
Kind
,
that
tho
all
his
words
flowed
with
wisdom
(
Grace
being
poured
into
his
lips
Psal.
47.2
.
)
and
were
all
carefully
laid
up
by
his
observing
Mother
,
yet
it
seemed
good
unto
him
,
that
his
Historians
(
four
of
them
)
should
not
mention
one
Word
that
came
from
this
Word
,
till
he
was
12
years
old
,
and
that
first
word
mentioned
by
them
was
a
profession
of
his
zealous
obedience
to
the
will
of
his
Father
.
Luk.
2.49
.
Again
,
like
to
man
he
became
so
far
as
to
be
made
under
the
same
Laws
with
them
,
(
Gal.
4.4
.
)
;
not
only
under
the
Moral
,
but
Ceremonial
too
;
which
cost
his
infancy
a
bloody
Circumcision
:
not
under
God's
,
but
Cesar's
,
Laws
too
,
the
punctual
obedience
to
which
(
wherein
,
it
were
strange
if
a
woman
so
great
with
child
might
not
have
bin
dispensed
with
,
had
not
God
in
his
secret
wisdom
more
exacted
this
submission
of
the
child
,
than
the
Mother
;
cost
him
so
many
afflictions
attending
his
Nativity
.
Wherein
he
descended
far
below
his
servant
the
rigid
Baptist
,
who
was
born
at
home
with
great
resort
of
congratulating
neighbors
.
And
thus
early
began
himself
to
give
a
pattern
to
his
followers
,
in
leaving
his
house
,
and
his
country
,
and
his
Father
in
some
sense
,
out
of
whose
bosome
he
came
,
and
the
society
of
Angels
,
into
this
place
of
Beasts
:
Here
look
upon
Him
now
at
his
very
lowest
and
weakest
.
And
how
well
doth
S.
Pauls
expression
of
his
exinanition
suit
with
it
?
That
he
,
who
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equal
with
God
,
yet
made
himself
of
no
reputation
,
in
taking
upon
him
the
condition
of
such
a
forlorne
Infant
:
And
that
he
,
that
was
so
rich
,
yet
became
to
such
a
degree
poor
to
make
us
rich
.
And
how
well
now
do
his
own
words
Mat.
11.29
.
in
this
posture
,
and
in
this
age
(
the
emblem
of
humility
)
especially
become
Him
?
Learn
of
me
for
I
am
meek
and
lowly
;
and
(
Matt.
20.28
.
)
The
Son
of
man
came
not
to
be
ministred
unto
.
§
.
30
And
thus
it
seemed
meet
to
him
,
who
justly
proportioneth
all
things
,
the
exaltation
suitable
to
the
humiliation
,
and
the
measure
of
glory
to
that
of
ignominy
,
(
Phil.
2.9
.
-
Heb.
2.9
.
-
12.2
.
)
in
his
intending
to
build
the
exaltation
of
this
man
Jesus
higher
then
all
,
to
lay
his
humiliation
lower
then
all
;
and
this
King
,
being
to
have
not
one
,
but
two
comings
into
this
lower
world
,
the
latter
whereof
was
to
be
with
exceeding
,
pomp
,
and
glory
,
and
attendance
,
with
shouting
and
sound
of
Trumpet
(
1
Thes.
4.16
.
)
,
with
the
whole
Court
of
Heaven
in
all
their
glory
,
(
Luk.
2.26
.
)
and
all
the
Chariots
of
God
(
Mat.
24.30
.
Psal.
104.3
.
)
waiting
on
Him
,
with
his
bright
beams
streaming
from
the
East
unto
the
West
,
(
Mat.
24.27
.
)
Thus
it
seemed
meet
to
his
Father
to
dispose
the
first
coming
in
exceeding
lowness
and
contempt
,
desertion
and
poverty
,
that
he
might
appear
in
one
as
novissimus
Hominum
,
(
Esai
.
53.3
.
)
who
in
the
other
was
to
appear
,
as
primo-genitus
Dei.
And
we
find
Moses
,
that
great
type
of
our
Lord
,
in
being
also
a
glorious
deliverer
of
Gods
people
out
of
their
house
of
bondage
,
and
their
Lawgiver
,
treated
in
his
infancy
much
what
after
the
same
manner
;
when
he
lay
amongst
Crocodiles
a
weeping
and
sorlorne
Infant
,
in
a
bulrush
cradle
,
floating
in
the
flags
of
Nile
,
and
his
poor
life
sought-for
by
Pharaoh
,
as
this
Infant
's
by
Herod
.
Lastly
;
thus
it
seemed
fit
unto
Him
,
who
bestows
not
heaven
on
man
for
nothing
,
to
disguise
his
only
Son
(
through
the
belief
in
whom
we
can
only
attain
eternal
life
)
in
so
many
Veiles
,
and
unlikelyhoods
,
now
laying
him
in
a
Cratch
,
then
hanging
him
on
a
Cross
,
to
advance
in
us
so
much
the
more
the
worth
and
dignity
of
our
Faith
;
to
which
what
praise
and
thanks
would
it
have
bin
,
to
have
believed
on
him
appearing
,
in
Majesty
and
glory
,
like
a
Son
of
God
,
and
such
as
we
shall
see
him
in
his
next
Advent
,
where
no
offence
of
the
Manger
,
nor
of
the
Cross
(
Gal.
5.11
.
)
?
Therefore
it
pleased
God
,
by
eclypsing
his
own
Sons
honour
,
to
dignify
mans
faith
,
and
so
increase
his
reward
;
as
likewise
to
discover
to
this
faith
his
infinite
power
in
raising
such
greatness
out
of
such
littleness
,
in
making
all
Kings
submit
their
Scepters
to
such
a
poor
born-child
,
and
all
nations
to
do
him
service
Psal.
72.11
;
nay
,
above
all
things
,
to
glory
in
his
shame
and
in
his
Cross
,
and
to
build
a
Temple
even
over
this
Manger
.
]
§
.
31
The
Infant
being
thus
swath'd
and
cradled
;
we
may
suppose
the
Holy
,
Joseph
and
Mary
,
who
thro
this
veil
of
his
poverty
yet
well
discerned
who
he
was
,
and
presently
fell
down
and
worshipped
this
new-born
Emanuel
(
turning
this
privacy
and
solitude
,
and
freedom
from
the
tumult
of
the
Town
,
desertion
of
attendance
,
and
silence
of
the
night
,
to
an
elevation
of
their
devotion
and
Christmas
Vigils
)
well
pleased
to
see
themselves
surrounded
,
tho
with
poor
yet
none
but
innocent
,
Creatures
,
and
such
as
had
never
offended
their
Maker
;
whilst
sinful
man
was
deem'd
unworthy
of
such
a
celestial
society
.
Overjoyed
in
their
first
sight
of
this
divine
person
,
the
desire
of
all
ages
;
dedicating
the
whole
service
of
their
lives
to
his
constant
attendance
,
and
again
,
receiving
from
him
those
sweet
smiles
,
and
those
indearing
looks
,
which
the
love
and
gratitude
of
one
,
who
tho
an
Infant
in
age
,
yet
was
then
mature
in
all
wisdom
,
and
who
had
nothing
of
a
child
in
him
save
the
weakness
and
humility
,
did
think
fit
to
return
to
so
great
pains
,
and
so
devout
adoration
.
Thus
they
remained
solicitous
for
nothing
in
so
great
extremity
;
but
saying
to
themselves
some
such
thing
as
S.
Paul
,
in
contemplation
of
the
riches
of
the
same
Lord
(
Rom.
8.32
.
)
God
,
that
hath
given
us
his
only
Son
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
§
.
32
Leaving
now
these
holy
persons
in
the
deep
and
silent
contemplation
of
the
mysteries
of
the
Almighty
in
that
God-infant
,
which
lay
before
them
,
and
exercising
the
greatness
of
their
faith
in
the
lowness
of
outward
appearances
;
Let
us
go
forth
,
and
see
what
meanwhile
occurred
in
the
feilds
near
adjoining
.
§
.
33
The
same
night
that
our
Saviour
was
born
,
there
happened
to
be
some
Shepheards
,
whilst
all
the
rest
of
the
world
were
at
their
ease
and
asleep
,
watching
over
their
flocks
,
in
the
same
plaines
,
where
heretofore
David
himself
,
the
Father
of
our
Lord
,
had
many
a
night
watched
over
his
:
these
Bethleemites
being
his
successours
in
the
same
trade
and
occupation
.
Which
innocent
and
simple
manner
of
life
spent
in
guarding
the
most
harmless
,
and
the
most
profitable
,
and
the
most
shiftless
,
of
all
creatures
,
not
engaged
in
much
business
,
solitary
,
and
leaving
the
mind
free
for
much
contemplation
,
was
also
that
of
the
first
Saint
,
Abel
,
and
of
the
Patriarchs
before
David
,
to
whom
the
promises
of
the
Messias
were
made
.
Poor
and
mean
persons
they
were
,
as
we
may
gather
from
their
imployment
,
who
else
would
have
had
a
servant
to
have
watched
for
them
on
so
long
nights
,
in
so
sharp
a
season
.
God's
great
love
,
to
man
and
to
the
honour
of
his
Son
,
was
pleased
instantly
to
communicate
and
reveal
both
to
the
Jew
and
to
the
Gentile
(
yet
not
to
all
,
but
to
some
chosen
witnesses
of
both
)
the
birth
of
his
Son
,
the
same
Saviour
to
all
people
Luk.
2.10
.
that
this
Prince
at
his
first
entrance
into
the
world
might
receive
due
adoration
and
homage
from
the
representatives
of
them
both
.
He
therefore
,
for
the
body
of
the
Jews
,
in
his
infinite
wisdom
,
made
election
of
these
poor
Shepheards
;
(
as
he
did
at
the
same
time
,
of
the
Magi
for
the
body
of
the
Gentiles
.
)
§
.
34
Hereupon
to
these
Shepheards
descendeth
an
Angel
(
vested
with
very
great
glory
and
light
(
saith
the
Te●t
,
Luk.
2.9
.
)
for
doing
this
new-born
Prince
the
honour
,
in
such
his
low
condition
)
to
tell
them
the
joyful
news
of
the
birth
of
a
Saviour
,
which
was
Christ
the
Lord
.
Luk.
2.11
.
a
Saviour
,
not
of
our
bodies
,
or
estates
,
from
our
temporal
enemies
,
for
a
while
,
(
unconsiderable
salvations
;
fear
not
them
,
that
can
kill
the
body
,
&c.
Mat.
10.28
.
)
but
of
our
Souls
,
from
our
sins
,
from
our
Ghostly
enemies
,
from
spiritual
wickednesses
in
heavenly
places
,
from
Abaddon
the
Prince
of
the
bottomless
pit
,
from
prisons
,
and
chains
,
and
darkness
,
and
tortures
,
and
deaths
,
eternal
.
And
the
Angel
gave
them
this
sign
to
know
him
by
,
that
they
should
find
him
lying
in
the
Manger
of
a
Stable
:
a
strange
sign
of
so
great
a
Prince
;
but
yet
not
so
improper
for
such
a
Saviour
,
who
was
to
restore
the
world
by
humility
and
sufferings
,
as
it
fell
by
pride
;
and
a
very
distinctive
sign
,
such
as
was
common
to
no
other
Infant
;
and
a
sign
which
could
not
but
encourage
these
poor
men
to
go
,
and
see
,
and
pay
their
duties
to
him
;
where
they
should
find
no
repulse
at
the
Gates
;
nor
needed
some
great
Patron
to
convey
them
into
his
Court
,
or
bedchamber
;
the
place
,
the
entertainers
,
and
all
other
accoutrements
about
the
Babe
,
being
very
suitable
to
such
visitants
.
§
.
35
And
presently
after
the
delivery
of
this
message
,
there
came
down
into
the
Air
above
them
,
a
great
Troupe
of
the
heavenly
Militia
,
(
who
rejoycing
when
repentance
happens
to
one
sinner
(
Luk.
15.7
,
10.
)
did
now
much
more
,
when
salvation
came
to
the
whole
world
,
)
with
great
joy
,
celebrating
the
new
birth
of
their
Masters
son
,
the
Saviour
of
men
,
and
the
Lord
of
Angels
;
and
singing
his
Nativity-song
in
the
sight
,
and
hearing
of
these
ravished
Shepheards
,
that
others
also
might
hear
it
from
them
.
§
.
36
The
subject
and
matter
of
which
Song
was
this
:
Peace
to
the
Earth
,
under
this
new-born
Prince
,
not
from
a
Temporal
enemy
,
but
from
the
wrath
of
the
Almighty
.
Reconciliation
between
God
and
man
(
formerly
a
child
of
wrath
Eph.
2.3
.
)
by
this
Mediator-Babe
God
and
man
.
Cessation
or
war
between
Earth
and
Heaven
,
(
the
only
war
which
men
had
cause
to
dread
)
Mans
former
offences
against
God
being
now
cancell'd
.
And
the
Angel
removed
that
formerly
guarded
Paradise
against
us
with
a
drawn
sword
(
Gen.
3.24
.
)
thro
this
onlysinless
Infant
taking
our
part
,
and
being
Emanuel
,
God
with
us
.
—
Good
will
towards
men
;
yea
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Good-will
and
well-pleasing
;
such
good
will
to
man
as
God
had
to
this
Babe
his
own
Son
;
which
he
expresseth
elsewhere
in
just
the
same
terme
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
3.17
.
such
well-pleasing
in
man
,
as
to
make
his
only
Son
not
an
Angel
,
but
a
man
.
—
Such
peace
and
Good-will
from
God
toward
men
below
;
and
Glory
,
for
it
,
from
men
and
Angels
,
the
welwishers
of
men
,
to
God
on
High
.
[
But
yet
perhaps
another
Glory
sung
by
the
Angels
to
God
on
High
,
with
reference
even
to
themselves
.
For
this
Babe
is
said
not
only
to
be
a
Head
of
men
(
Col.
1.18
.
)
but
of
Angels
Col.
2.10
.
(
from
which
it
follows
,
that
Angels
are
not
only
his
subjects
,
but
also
in
some
sense
his
members
)
and
God
the
Father
is
said
,
to
gather
together
in
one
,
in
Him
,
all
things
;
not
only
which
are
on
Earth
,
but
also
which
are
in
Heaven
:
(
Eph.
1.10
.
)
and
further
yet
;
to
reconcile
unto
himself
by
this
babe
(
making
peace
thro
the
blood
of
his
cross
)
all
things
whether
they
be
things
on
earth
,
or
things
in
heaven
(
Col.
1.20
.
)
.
Even
those
things
in
heaven
receiving
some
benefit
,
it
seems
,
(
tho
we
do
not
well
know
in
particular
what
)
some
further
sanctification
,
or
illumination
,
or
recommendation
to
the
Deity
thro
Him
;
by
whom
as
these
Angels
were
created
,
so
it
is
said
that
they
were
created
also
for
Him
(
Col.
1.16
.
)
and
they
,
as
all
the
rest
of
the
Creation
,
are
acceptable
,
and
well-pleasing
to
God
only
thro
Him
,
being
of
themselves
of
no
value
without
Him
.
Besides
,
the
whole
Creation
being
said
(
Rom.
8.22
.
)
to
groan
under
sin
,
the
whole
Creation
may
be
supposed
to
be
some
way
or
other
releiv'd
,
by
this
Expiatour
of
sin
.
And
(
Heb.
9.23
.
)
there
is
mention
of
a
purifying
,
even
of
the
heavenly
Sanctuary
,
the
habitation
of
these
Blessed
Angels
,
by
this
Babe
;
as
if
that
had
bin
some
way
polluted
by
the
faln
Angels
sin
,
as
the
Earth
by
man's
.
And
(
2
Pet.
3.13
.
)
T
is
said
,
that
as
a
new
earth
,
so
new
heavens
,
shal-
be
made
,
wherein
dwelleth
righteousness
,
as
if
the
present
,
at
least
the
lower
regions
of
them
,
retain'd
some
contagion
of
unrighteousness
.
See
Job
.
15.15
.
—
25.5
.
And
(
Eph.
6.12
.
)
there
is
mention
of
wickedness
,
dwelling
now
in
heavenly
places
;
and
(
Job
.
1.7
.
)
of
that
filthy
Fiend
Satan
,
by
Gods
permission
,
appearing
there
,
after
his
perambulation
thro
the
earth
,
in
his
presence
,
amongst
the
sons
of
God
.
And
(
Rev.
12.10
.
)
we
read
of
a
war
in
heaven
,
between
the
good
and
bad
Angels
,
and
of
the
ejection
,
from
thence
,
of
the
Evil
Angels
,
by
the
power
of
Christ
.
Pardon
this
excursion
:
for
we
can
set
no
certain
bounds
to
the
benefit
,
which
the
whole
Creation
hath
receiv'd
thro
this
Infant
of
God
.
For
whom
therefore
all
the
Angels
of
God
,
as
well
as
men
,
are
obliged
to
sing
;
Gloria
in
excelsis
Deo
.
]
§
.
37
And
what
the
Shepheards
heard
these
sing
,
at
the
same
time
,
sung
all
the
rest
of
the
whole
Host
of
Heaven
,
and
went
,
and
paid
their
worship
,
and
adoration
to
the
child
in
the
Manger
,
according
to
the
Edict
of
the
Almighty
Psal.
97.7
.
mentioned
Heb.
1.6
.
—
Who
when
he
brought
in
his
First-born
into
the
world
,
said
:
And
let
all
the
Angels
of
God
worship
Him
.
And
the
Apostle
,
in
description
of
the
mystery
of
the
Incarnation
1
Tim.
3.16
.
after
[
God
manifested
in
the
flesh
]
adds
,
[
seen
of
Angels
]
perhaps
with
special
relation
to
this
solemn
visit
,
and
doxology
of
theirs
,
at
his
Nativity
.
And
S.
Peter
further
saith
1
Pet.
1.12
.
That
they
even
longed
to
look
into
this
matter
,
as
if
they
could
not
be
satisfied
with
seeing
it
,
it
pleased
them
so
well
.
Of
this
honour
done
to
the
only
begotten
of
God
,
at
his
Nativity
,
by
the
Angels
,
how
much
was
made
visible
to
Joseph
and
Mary
in
the
house
,
besides
this
that
appeared
to
the
Shepheards
in
the
feild
,
we
know
not
;
but
meanwhile
are
bound
gratefully
to
admire
,
how
free
from
envy
,
(
the
cause
of
some
of
their
fall
)
and
how
full
of
love
,
and
benevolence
towards
man
,
these
more
noble
Creatures
were
;
exulting
,
and
praising
God
for
this
honour
done
their
Inferiours
,
whereby
these
miserable
creatures
when
sitting
in
darkness
,
and
in
the
shadow
of
death
,
eternal
objects
,
together
with
the
faln
Angels
,
of
Gods
wrath
,
were
now
by
this
Babe
,
advanced
into
their
society
,
and
made
sons
of
God
,
and
Heirs
of
Heaven
:
nay
in
some
sense
advanced
above
themselves
;
God
passing
by
the
substance
of
Angels
,
Heb.
2.16
.
and
making
this
babe
,
his
Son
,
eternally
to
wear
the
form
and
fashion
of
man
rather
,
becoming
flesh
of
his
flesh
,
and
bone
of
his
bone
.
§
.
38
When
the
Angels
had
sung
to
the
listening
Shepheards
this
Song
,
this
Troop
ascended
into
heaven
again
,
and
went
out
of
their
sight
:
and
the
believing
Shepheards
,
not
valuing
the
harm
which
might
happen
to
their
forsaken
flocks
,
made
hast
toward
Bethleem
,
to
see
this
Lamb
of
God
,
shal
I
say
,
or
Shepheard
of
Israel
?
(
for
by
both
these
titles
he
hath
delighted
to
be
stiled
.
Jo.
1.29
.
—
10.11
.
—
Ezec.
34.23
.
)
where
they
found
the
Babe
as
described
,
and
fell
down
and
did
their
homage
to
Him
(
in
a
representation
of
the
whole
nation
of
the
Jews
;
and
,
we
may
presume
,
offered
some
small
present
;
(
as
is
usual
to
great
Princes
by
their
Subjects
)
and
as
afterward
we
read
the
Magi
did
,
for
the
Gentiles
)
.
Whom
this
Spiritual
Prince
rewarded
richly
for
their
pains
,
in
spiritual
things
;
in
illuminating
their
minds
,
and
enflaming
their
hearts
with
a
love
and
zeal
of
his
glory
;
for
,
their
faith
not
stumbling
at
the
lowness
of
his
outward
appearance
,
his
poor
lodging
,
his
hard
bed
,
his
course
swath
,
his
mean
attendance
,
they
departed
praising
and
glorifying
God
that
a
new
Saviour
was
born
to
Israel
,
and
divulging
abroad
the
Vision
of
the
Angels
and
the
wonderful
things
they
had
heard
and
seen
concerning
this
child
(
Luk.
2.17
.
)
These
poor
Shepheards
,
being
chosen
for
the
first
preachers
of
the
coming
of
the
Kindom
of
God
;
(
as
afterward
were
the
poor
Fisher-men
,
)
and
begetting
a
great
wonder
saith
the
Evangelist
Luk.
2.18
.
in
the
Bethleemites
with
their
story
.
Yet
probable
it
is
,
according
to
the
poor
and
unknown
condition
of
life
,
that
the
son
of
God
had
chosen
,
that
their
wonder
by
his
secret
influence
upon
them
,
was
so
restrained
as
not
to
proceed
to
any
farther
inquiry
after
these
Holy
persons
,
and
that
the
child
and
his
Mother
receiv'd
no
visits
upon
it
,
nor
better
entertainment
and
accommodation
there
.
And
this
noise
that
was
made
,
upon
the
jealousy
raised
afterward
in
King
Herod
,
served
only
to
involve
this
Infant-Prince
and
his
small
family
in
much
greater
perils
,
and
the
peoples
present
admiration
was
more
unsafe
to
him
,
then
their
former
neglect
.
Nor
did
the
Bethleemites
enjoy
the
Honour
of
having
this
Saviour
of
Israel
born
amongst
them
,
without
their
bearing
also
his
Cross
,
and
that
a
heavy
one
,
not
long
after
it
.
After
this
early
Predication
of
the
new
Messias
the
poor
Shepheards
return'd
to
their
flocks
,
rejoycing
,
as
for
the
mercy
shewed
to
Israel
in
general
,
so
for
the
great
favour
done
them
in
particular
,
that
they
should
be
the
first
(
besides
his
parents
)
that
should
behold
the
Messias
,
and
hear
the
Musick
of
Angels
;
and
divulge
this
good
news
to
the
great
,
and
to
the
wise
ones
of
this
world
.
§
.
39
[
Where
I
may
not
pass
further
without
pausing
a
little
to
contemplate
the
ordinary
course
of
Gods
wisdom
in
this
matter
.
For
many
great
men
doubtless
there
were
,
Digress
.
of
the
tribe
of
Judah
,
at
this
time
,
in
this
City
,
who
probably
would
have
entertained
with
joy
such
a
revelation
,
concerning
the
birth
of
the
Messias
;
who
might
also
with
their
riches
have
maintained
,
or
with
their
power
protected
,
him
:
Yet
God
did
not
think
fit
,
to
send
an
Angel
with
this
joyful
news
to
any
of
them
,
but
only
to
the
poor
Shepheards
,
from
whom
the
great
and
learned
ones
were
to
receive
it
.
As
likewise
,
from
the
very
conception
of
this
Prince
,
God
had
hitherto
dealt
with
low
people
;
and
the
honours
done
to
our
Saviours
person
and
to
his
relatives
,
in
the
frequent
descent
and
visits
of
Angels
were
invisible
to
the
world
,
and
communicable
to
it
only
upon
their
relations
,
whom
their
mean
condition
made
less
authentick
.
And
we
see
,
in
this
infancy
of
the
Gospel
,
the
truth
of
those
scriptures
fulfilled
.
—
Not
many
mighty
,
not
many
worldly-wise
,
not
many
noble
are
called
.
—
God
hath
chosen
the
weak
and
base
things
of
this
world
to
confound
the
mighty
.
—
Blessed
are
the
poor
for
theirs
is
the
Kingdom
of
Heaven
.
—
And
our
Saviours
message
to
the
Baptist
:
Pauperes
evangelizantur
,
to
the
poor
the
Gospel
is
preached
;
as
if
,
as
he
came
poor
,
so
he
came
only
to
the
poor
.
For
which
good
pleasure
of
his
Father
S.
Luke
chap.
10.21
.
expresseth
,
upon
a
certain
time
,
a
great
exultation
in
our
Saviours
spirit
,
breaking
out
into
this
expression
;
—
I
thank
thee
,
O
Father
,
Lord
of
Heaven
and
Earth
[
and
so
a
free
and
absolute
disposer
of
all
his
favours
]
that
thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
revealed
them
unto
Babes
:
Even
so
Father
,
for
so
it
seemed
good
in
thy
sight
.
(
By
which
we
may
gather
,
how
welcome
to
his
infancy
was
this
visit
of
these
poor
,
sent
to
him
by
his
Father
)
.
§
.
40
And
why
such
thing
seems
good
in
his
sight
our
weakness
may
discover
many
reasons
.
1.
Because
it
is
said
,
that
he
hateth
the
proud
and
giveth
Grace
and
favour
to
the
humble
.
Now
riches
and
honour
are
seldome
severed
from
pride
,
and
humility
more
often
accompanieth
meanness
and
poverty
.
An
hungry
Shepheard
trembling
with
cold
in
an
open
feild
,
and
over-watched
is
in
a
more
humble
and
mortified
posture
for
receiving
visits
and
revelations
from
heaven
,
then
one
that
is
full
of
all
good
things
,
well
attended
,
delicatly
lodged
and
taking
his
ease
;
tho
elation
or
demission
of
the
mind
commonly
rising
and
falling
with
the
indulgences
or
sufferings
of
the
body
,
and
the
flow
or
ebb
of
our
fortunes
.
But
,
2ly
.
were
all
conditions
equally
disposed
for
such
favours
;
yet
he
delights
(
as
is
said
before
)
to
chuse
the
meaner
and
weaker
Agents
for
his
instruments
in
great
affairs
,
the
more
to
shew
his
omnipotency
;
whilst
out
of
these
babes
mouths
he
perfects
his
praise
,
and
by
the
feible
things
of
the
world
confounds
the
mighty
:
3ly
.
He
doth
this
also
,
to
imploy
and
heighten
the
dignity
of
mens
faith
in
matters
of
religion
,
which
,
when
it
believes
only
what
it
sees
,
or
is
clearly
demonstrated
to
it
,
must
needs
be
of
very
little
esteem
and
reward
with
God
.
But
great
faith
is
where
little
sight
or
conviction
:
and
where
love
and
the
Will
have
the
greatest
hand
in
the
Composition
of
it
.
To
such
believers
God
counts
himself
exceedingly
indebted
;
and
wherever
our
Saviour
met
with
any
such
faith
in
the
Gospel
,
he
fell
a-magnifying
it
very
highly
,
and
granted
presently
whatever
it
desired
.
—
Great
is
thy
Faith
,
be
it
unto
thee
,
even
as
thou
wilt
.
For
the
growth
therefore
of
these
great
faiths
it
is
,
that
God
discovers
only
to
a
few
,
and
those
of
less
authority
,
what
he
would
have
to
be
believ'd
by
all
,
that
so
he
might
rest
more
engaged
to
their
submission
,
who
have
the
weaker
perswasives
or
impulses
to
it
.
Or
,
4ly
.
Had
he
no
other
motive
at
all
thus
to
distribute
his
favours
,
yet
this
he
may
do
,
to
have
the
return
of
a
greater
measure
of
praise
and
thanks
for
them
from
such
receivers
.
For
God
receives
the
greater
acknowledgment
for
his
gifts
,
the
more
mean
and
unworthy
the
persons
see
themselves
,
to
be
on
whom
he
bestows
them
:
More
when
he
gives
them
to
a
poor
Shepheard
,
then
when
to
a
great
Rabbi
;
which
commonly
,
whilst
they
render
the
one
grateful
,
make
the
other
proud
.
But
lastly
,
the
Kingdom
of
this
new
born-Prince
was
to
be
quite
another
and
a
contrary
thing
to
the
Kingdoms
of
this
world
.
It
was
to
be
a
spiritual
and
a
celestial
one
;
and
so
founded
in
great
humility
and
mortifications
of
the
flesh
,
and
of
this
worlds
lusts
;
founded
in
denying
mens-selves
,
and
forsaking
all
things
that
are
dear
unto
them
,
and
taking
up
several
sorts
of
crosses
;
and
those
that
enter
into
this
Kingdom
are
to
be
only
the
poor
;
poor
,
one
way
,
or
other
;
either
in
estate
or
at
least
in
spirit
:
so
that
in
this
Kingdom
,
wherein
those
of
low
degree
are
exalted
Jam.
1.9
.
the
rich
and
Honourable
are
to
be
made
low
,
that
they
may
be
exalted
.
(
Let
the
rich
rejoyce
in
that
he
is
made
low
.
Jam.
1.10
.
)
And
in
their
affections
at
least
to
become
another
thing
,
then
they
are
in
their
fortunes
,
(
They
that
rejoyce
to
be
as
tho
they
rejoyced
not
;
they
that
purchase
,
as
tho
they
possessed
not
;
they
that
use
the
world
,
as
tho
they
did
not
use
it
)
;
and
tho
they
be
as
big
as
Camels
,
yet
they
must
become
as
small
as
a
thred
to
get
into
this
Kingdom
Mat.
19.16
,
21
,
23
,
24
,
26.
which
only
admits
the
small
things
of
this
world
.
Which
thing
,
since
it
is
so
hard
to
do
,
tho
possible
,
therefore
hath
voluntary
secular
poverty
,
ever
since
the
times
of
the
coming
of
this
Prince
,
bin
had
in
such
esteem
;
because
the
poor
only
in
spirit
,
that
remain
still
rich
in
Fortunes
,
are
forced
to
bear
one
heavy
Cross
more
than
any
other
poor
,
(
which
many
of
them
sink
and
miscarry
under
,
and
are
not
able
to
go
through
with
it
)
:
namely
,
the
trouble
and
anxiety
of
a
prudent
dispensing
those
goods
and
revenues
,
of
which
God
hath
made
them
only
his
Stewards
,
not
Masters
:
and
by
possessing
,
living
in
a
continual
Temptation
from
,
them
.
Now
since
this
Kingdom
hath
such
an
Antipathy
to
this
present
world
;
First
none
surely
are
more
fit
to
entertain
,
or
be
entertained
by
,
this
King
then
those
who
have
least
of
it
.
Like
adheres
to
its
like
;
and
had
the
Great
ones
bin
sent
to
the
Stable
to
worship
this
Prince
lying
amongst
their
horses
,
instead
of
the
Shepheards
,
likely
their
knees
would
have
bin
more
stiffe
:
and
they
that
asked
;
Can
such
a
Prince
come
out
of
Galilee
or
Nazareth
?
would
much
more
;
Can
such
a
Prince
come
out
of
a
Stable
?
and
scorning
to
be
subject
to
one
so
far
below
them
would
have
become
Traitors
to
Him
,
as
Great
.
Herod
was
,
sooner
then
Disciples
.
2ly
.
None
so
fit
also
to
preach
such
a
Kingdom
to
the
world
as
the
poor
,
and
those
who
were
not
themselves
full
of
the
possession
of
those
things
,
the
contempt
whereof
they
counselled
to
others
.
]
§
.
41
Now
to
return
to
the
Blessed
Virgin
and
her
husband
.
We
see
how
the
same
night
,
that
was
so
full
of
straits
,
the
joyful
Shepheards
coming
in
and
relating
,
see
Luk.
2.19
.
as
an
occasion
of
their
coming
,
their
vision
,
the
message
and
song
of
Angels
,
revives
their
spirits
,
and
recreats
their
affliction
.
Their
heaviness
endured
not
all
the
night
,
but
joy
overtook
it
before
the
morning
;
and
the
scandal
of
the
Stable
was
removed
by
the
glorious
appearance
in
the
feild
;
whilst
the
child
despised
by
earth
was
magnified
by
heaven
.
[
And
we
may
observe
that
this
great
humiliation
of
the
Son
of
God
was
every
where
mingled
with
some
state
;
state
beyond
all
other
sons
of
men
.
When
conceived
,
a
great
Angel
of
presence
is
sent
before
with
the
news
of
it
;
—
the
Virgin
going
to
Elizabeth
,
She
inspired
from
heaven
falls
a-magnifying
him
and
his
Mother
;
—
return'd
to
Joseph
,
an
Angel
declares
to
Him
the
Holy
Conception
and
greatness
of
this
Prince
;
—
Born
in
so
mean
a
roome
at
Bethleem
,
Angels
appearing
in
the
Air
discover
it
to
the
Jews
and
sing
a
Gloria
in
excelsis
to
Him
,
to
counterpoise
that
ignominy
in
infimis
.
And
a
new
Star
appearing
in
the
heavens
at
the
same
time
manifests
it
to
the
Gentiles
.
And
so
hereafter
;
when
presented
in
the
Temple
,
Holy
Simeon
and
Anna
proclaim
him
.
The
Infants
life
conspired
—
against
by
Herod
,
an
Angel
discovers
the
plot
;
and
(
afterward
)
in
Egypt
reveals
to
them
the
death
of
his
enemy
.
Baptized
by
John
,
the
Holy
Ghost
in
the
shape
of
a
Dove
comes
down
and
fits
on
his
head
.
Upon
his
fasting
and
humiliation
in
the
Wilderness
,
Angels
come
,
and
Minister
unto
him
.
Before
his
going
up
to
Jerusalem
to
suffer
,
Moses
and
Elias
in
great
glory
visit
him
.
In
his
greatest
agony
and
faintings
in
the
Garden
,
an
Angel
is
sent
to
restore
strength
to
him
.
And
,
to
shew
the
common
intercourse
he
had
with
Angels
,
and
how
he
had
these
subjects
of
heaven
continually
at
his
beck
and
service
,
see
what
he
saith
to
Nathaniel
Jo.
1.51
.
—
and
to
Peter
Mat
,
26.53
.
—
Lastly
,
when
murthered
by
the
Jews
,
the
Sun
loseth
its
light
,
and
the
earth
so
trembleth
,
that
the
Rocks
of
it
rent
in
peices
;
when
his
body
buried
,
Angels
sit
at
the
Head
and
feet
of
his
Grave
.
After
so
shameful
a
death
followed
so
glorious
a
resurrection
,
and
ascension
into
Heaven
in
a
bright
cloud
of
Angels
.
Thus
,
to
great
humiliations
God
not
only
giveth
afterward
(
after
a
resurrection
,
or
so
,
)
but
presently
intermingleth
great
honours
,
and
like
exaltations
;
and
hath
given
an
example
thereof
in
this
Head
,
that
the
same
might
be
securely
expected
by
the
members
.
]
§
.
42
Now
whilst
these
honours
were
done
Mary's
Blessed
Infant
from
on
high
,
(
in
which
honours
of
their
children
,
Mothers
use
to
glory
more
,
then
in
their
own
)
,
the
Evangelist
,
noting
the
modest
and
silent
behaviour
of
the
Virgin
,
saith
,
that
whilst
all
that
heard
wondred
at
[
and
magnified
]
these
things
,
she
kept
and
pondered
them
in
her
heart
;
Luk.
2.18
,
19.
took
great
notice
,
without
much
talk
,
(
tho
her
glorying
in
Him
had
bin
a
right
glorying
,
being
glorying
in
the
Lord
.
1
Cor.
1.31
)
,
covering
all
these
things
that
had
happened
for
the
present
with
great
taciturnity
and
humility
,
and
perhaps
not
without
some
presage
of
the
hatred
and
envy
which
her
Son
was
afterward
to
suffer
;
which
things
in
due
time
after
our
Saviours
humiliation
,
and
resurrection
was
passed
,
she
revealed
to
the
Apostles
and
other
disciples
;
from
whom
this
Evangelist
received
them
.
(
Luk.
1.1
.
)
Meanwhile
we
may
imagine
how
these
strange
accidents
still
increased
(
if
capable
of
increase
)
the
silent
and
reverent
deportment
both
of
Joseph
and
Mary
toward
the
child
,
Jesus
;
whilst
the
little
Babe
in
the
cratch
,
by
the
secret
influence
of
his
divine
power
,
guided
all
these
occurrences
,
and
made
these
persons
so
near
him
to
do
only
such
things
,
as
done
might
be
acceptable
to
Him
.
§
.
43
A
compleat
week
was
now
passed
over
,
and
the
eighth
day
(
the
number
for
all
perfection
)
was
now
come
;
at
which
time
the
law
required
Circumcision
of
all
male
children
,
Lev.
12.3
.
so
to
enroll
them
into
the
family
of
Gods
Church
,
and
render
them
heirs
of
the
Covenant
(
made
with
faithful
Abraham
)
of
redemption
,
benediction
,
and
an
eternal
inheritance
thro
his
seed
that
was
to
come
,
our
Lord
Christ
.
Of
which
Covenant
Circumcision
was
,
from
Abrahams
time
,
appointed
in
Gods
Church
,
as
a
Sacrament
,
and
seal
(
Gen.
17.
)
.
The
Blessed
Virgin
therefore
,
and
her
most
●●us
husband
,
diligently
performed
to
this
Holy
Babe
the
solemnities
thereof
.
Of
which
solemnity
,
if
we
may
make
(
where
the
Law
is
silent
)
any
conjecture
of
the
Ancient
,
from
the
modern
,
rites
,
the
manner
of
later
times
is
;
that
it
may
be
done
by
any
person
even
the
Father
of
the
Child
,
(
and
we
see
Moses
his
Sons
were
circumcised
by
their
Mother
Exod.
4.24
.
)
but
yet
is
usually
procured
to
be
done
by
some
person
well
experienced
in
the
practice
thereof
;
may
be
done
also
in
any
place
,
either
more
solemnly
in
their
School
,
or
Synagogue
;
or
more
privatly
in
their
own
house
.
Two
of
the
kindred
or
near
relation
,
are
as
it
were
a
God-Father
,
and
God-Mother
to
the
Child
,
the
woman
bringing
the
Infant
to
the
place
of
Circumcision
.
—
The
man
sitting
down
and
holding
it
in
the
Circumcision
;
after
which
,
done
with
a
stone-knife
,
some
drying
medicines
are
applied
to
the
wound
,
and
so
it
is
bound
up
,
and
usually
within
two
or
three
daies
perfectly
healed
.
During
the
action
the
128
and
some
other
Psalms
are
sung
(
by
which
also
the
Infants
crying
is
not
heard
)
and
a
name
given
to
the
Child
by
his
Parents
appointment
.
(
See
Luk.
1.59
.
)
Lastly
some
festival
entertainments
,
and
Congratulations
are
made
to
the
Parents
by
their
kindred
,
and
friends
,
as
in
a
time
of
joy
.
See
Leo
Modena
a
Jewish
Rabby
in
his
Ritus
Hebraici
.
Part.
4.
cap.
8.
§
.
44
Now
,
considering
that
the
Blessed
Virgin
,
and
her
husband
were
meer
strangers
in
this
place
(
The
Lord
seeming
to
have
said
to
this
his
Son
,
for
his
greater
exinanition
,
(
even
before
he
was
born
,
)
and
to
his
poor
Mother
,
as
he
did
to
Abraham
,
Egredere
de
terra
tua
,
&
de
cognitione
tua
,
Gen.
12.1
.
&
de
domo
Patrum
tuorum
)
removed
from
all
Consolations
,
or
assistance
of
Kindred
,
or
acquaintance
,
and
their
Condition
also
very
poor
,
it
is
probable
,
that
our
Lords
Circumcision
was
suitable
to
his
birth
;
done
after
the
rudest
,
and
plainest
manner
,
and
with
small
,
or
no
attendance
;
some
mean
lodging
perhaps
hired
by
Joseph
in
the
Town
wherein
this
Ceremony
was
performed
,
or
also
(
as
some
rather
think
)
dispatcht
in
the
Stable
,
or
Grott
by
Joseph
himsel
.
In
which
Grott
also
,
or
in
some
private
hired
room
,
this
Holy
Family
may
be
imagined
,
according
to
the
highest
rule
of
perfection
,
to
have
sojourned
till
their
departing
into
Egypt
,
without
any
secular
acquaintance
,
in
great
Solitude
,
silence
,
and
Devotion
,
and
exceeding
reverence
to
the
Holy
Child
Jesus
,
as
the
divine
Off-spring
.
Joseph
by
the
gain
of
his
Trade
providing
necessaries
for
the
Virgin
,
and
the
Babe
;
and
tr●●ting
the
Mother
also
,
as
a
consecrated
Temple
of
the
Holy
Ghost
,
with
a
most
pure
,
and
chast
honour
,
and
respect
.
Jesus
meanwhile
by
his
omnipotent
influence
working
in
both
their
hearts
what
was
acceptable
to
his
Fathers
will
to
be
done
unto
him
:
Restraining
also
,
by
the
same
divine
oeconomy
,
the
wonder
,
and
devotion
both
of
the
Shepheards
,
and
other
Inhabitants
,
to
whom
these
had
told
their
discoveries
in
such
a
manner
;
as
that
all
expected
rather
what
would
follow
afterward
,
than
curiously
searched
into
what
was
transacted
for
the
present
;
and
so
,
as
that
their
great
awe
presumed
not
so
far
as
to
visit
this
new-born
hope
of
Israel
,
or
to
perform
any
respect
,
or
service
to
him
,
which
did
not
suit
with
that
low
Condition
he
had
chosen
of
living
poor
,
unknown
,
solitary
,
and
exposed
to
all
hardships
;
in
which
his
Parents
also
may
be
thought
to
have
served
him
in
great
privacy
,
and
silence
,
and
without
talking
,
or
conversing
much
abroad
.
As
also
the
Evangelist
observes
,
that
whilst
the
Shepheards
divulged
the
wonders
of
his
birth
,
yet
his
holy
Mother
kept
all
private
,
and
pondered
them
in
her
heart
,
as
a
much-considering
,
silent
,
woman
.
Luk.
2.18
,
19.
And
so
we
may
conjecture
that
the
visits
both
of
the
Shepheards
,
and
the
Magi
,
were
both
performed
by
them
and
received
by
Mary
,
and
Joseph
,
with
such
a
profound
reverence
,
modesty
,
and
silence
,
as
became
a
Temple
,
rather
than
a
Stable
:
and
as
was
suiting
to
the
presence
of
so
great
a
Majesty
;
though
mean
and
weak
in
his
outward
appearance
(
for
this
appertained
to
his
present
state
of
Humiliation
)
yet
most
commanding
,
and
powerful
in
his
divine
influence
,
and
energy
,
on
all
those
who
approached
him
,
and
whose
Conversation
he
admitted
.
For
already
his
humanity
also
,
by
the
union
to
it
of
his
divine
person
,
is
to
be
esteemed
replenished
from
his
first
Conception
with
the
Holy
Ghost
,
and
with
all
wisdom
,
and
not
to
have
,
as
the
bodily
,
so
also
the
mental
,
impotencies
,
or
weaknesses
of
Infancy
.
§
.
45
This
his
Circumcision
therefore
seems
to
have
bin
performed
as
with
the
greatest
reverence
,
so
privacy
,
hardship
,
and
inaccomodation
.
And
,
if
the
Institution
,
and
Signification
of
this
sacred
Ceremony
be
well
examined
,
we
shal
find
our
Lord
here
entring
upon
the
stage
of
his
sufferings
with
the
performance
of
one
of
the
greatest
acts
of
humility
,
and
voluntary
obedience
that
his
whole
life
afforded
;
and
that
his
Circumcision
,
and
his
Cross
,
i.
e.
the
first
,
and
the
●ast
act
of
his
life
,
were
the
two
greatest
abasements
,
that
his
celestial
,
pure
,
and
unspotted
Person
descended-to
.
In
both
which
he
was
content
to
appear
to
the
world
in
the
Similitude
of
sinful
flesh
,
Rom.
8.3
.
and
to
be
numbred
amongst
the
Transgressors
,
Esay
.
53.
and
to
bear
the
penalties
of
sin
,
as
if
he
had
bin
a
sinner
.
As
in
that
last
act
to
be
condemned
for
the
greatest
Malefactor
,
and
Blasphemor
,
and
destroyer
of
the
law
;
so
in
this
first
to
suffer
,
as
a
sinful
Son
of
Adam
,
an
expiation
of
that
Original
Guilt
,
with
which
he
was
never
stained
;
and
that
not
a
washing
only
with
water
,
as
it
is
now
in
baptism
;
but
a
shedding
of
his
blood
.
For
though
Circumcision
(
then
)
was
a
Sacrament
of
the
same
Evangelical
Covenant
,
as
now
Baptism
is
,
yet
was
not
this
expiation
(
then
)
to
be
without
shedding
of
blood
,
as
a
type
,
and
figure
of
what
was
to
come
,
till
the
true
blood
of
our
Redemption
should
be
shed
upon
the
Cross
,
after
which
now
the
Ceremony
of
a
mundation
only
with
water
sufficeth
.
§
.
46
[
To
digress
a
little
here
,
the
more
exactly
to
weigh
the
just
importment
of
this
Ceremony
,
which
if
you
think
an
impertinency
,
you
may
pass
on
to
§
56.
For
Circumcision
,
and
the
obligation
which
then
the
people
of
God
had
to
it
,
thus
the
case
stood
.
Adam
being
fallen
from
his
original
righteousness
,
and
so
having
lost
the
Grace
of
God
,
and
being
become
unable
to
observe
his
commands
,
and
,
by
the
breach
of
them
,
liable
to
eternal
death
,
and
the
loss
of
the
heavenly
inheritance
;
yet
God
,
in
compassion
to
him
,
then
promised
a
seed
,
that
should
bruise
the
head
of
that
serpent
that
seduced
him
Gen.
3.15
.
and
by
whom
should
be
had
redemption
,
pardon
of
former
sin
,
restorement
of
Grace
and
of
the
Holy
Spirit
to
keep
Gods
commands
so
far
,
as
this
Covenant
of
Grace
required
;
and
a
new
benediction
,
and
introduction
into
the
heavenly
inheritance
,
to
all
the
faithful
,
and
children
of
the
Gospel
.
And
so
by
this
promised
seed
,
and
in
this
faith
,
and
Covenant
Evangelical
,
were
all
the
holy
men
preceding
Abraham
,
even
from
Adam
,
Abel
,
Enoch
,
Noah
,
&c.
redeemed
,
and
saved
.
And
Fathers
of
the
faithful
(
also
before
Abraham
)
all
these
were
in
respect
of
their
spiritual
posterity
;
and
probably
had
some
different
ceremony
from
the
rest
of
mankind
,
by
which
they
were
initiated
into
this
Evangelical
Covenant
,
and
constituted
members
of
Gods
Church
;
tho
Abraham
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bare
this
name
for
his
faith
in
God
singularly
eminent
among
the
rest
;
He
believing
(
as
the
Apostle
saith
Rom.
4.18
.
)
with
his
wife
and
family
in
hope
even
against
hope
,
first
in
relinquishing
at
once
his
country
,
and
kindred
,
at
Gods
bare
command
,
not
knowing
(
saith
the
Apostle
Heb.
11.8
.
)
when
he
went
out
whither
he
went
;
2ly
.
and
then
in
believing
Gods
power
to
give
him
issue
in
such
an
old
age
;
and
lastly
after
he
had
issue
,
in
that
most
transcendent
effect
of
his
faith
,
the
oblation
,
and
slaughter
of
his
onely
Son
,
in
whom
were
made
the
promises
.
To
him
therefore
more
expressly
,
than
formerly
,
God
renewed
his
promise
(
as
he
did
afterward
again
to
David
)
that
this
promised
seed
should
descend
from
him
;
in
which
seed
all
,
both
he
,
and
the
rest
of
his
seed
,
i.
e.
so
many
as
were
sons
of
his
faith
,
even
amongst
all
nations
,
as
well
as
the
Hebrews
,
should
be
blessed
;
i.
e.
should
obtain
redemption
,
remission
of
former
sin
,
a
new
sanctification
by
Gods
spirit
,
and
ability
to
observe
his
laws
;
and
lastly
,
the
inheritance
of
the
heavenly
Canaan
.
(
See
Gen.
22.28
.
compared
with
Galat.
3d
Chapter
:
which
latter
may
serve
for
a
comment
upon
the
former
.
)
§
.
47
This
Covenant
God
made
with
Abraham's
faith
:
And
then
,
for
the
time
preceding
the
coming
of
this
Seed
,
even
of
this
Blessed
Infant
Jesus
who
should
accomplish
this
Redemption
;
he
instituted
for
a
Seal
of
this
Covenant
between
them
;
and
that
as
well
for
all
Proselytes
of
the
Gentiles
,
as
for
Abraham's
carnal
posterity
,
Gen.
17.12
,
23.
Instituted
,
I
say
,
the
Circumcision
,
and
cutting-off
of
the
prepuce
of
that
member
,
in
which
,
after
mans
fall
,
first
appeared
the
effect
of
sin
,
and
the
rebellion
of
the
flesh
against
the
Spirit
.
Of
which
rebellion
our
first
Parents
,
in
the
beholding
it
,
were
so
much
ashamed
;
which
shame
also
hath
adhered
to
all
their
posterity
.
By
which
Circumcision
of
Abrahams
flesh
were
signified
to
Him
the
very
same
things
through
this
seed
then
promised
,
as
are
now
to
us
,
by
baptism
,
through
the
seed
now
exhibited
;
namely
,
his
renouncing
cutting
off
,
and
mortifying
the
former
lusts
of
the
flesh
,
and
of
sin
in
his
members
;
and
becoming
a
reformed
and
new
Creature
to
walk
thereafter
(
by
grace
conferred
through
this
seed
)
in
all
purity
and
righteousness
:
at
which
time
God
therefore
also
as
to
new
Creatures
gave
to
him
,
and
his
wife
,
new
names
Gen.
17.
changing
them
from
Abram
and
Sarai
,
to
Abraham
and
Sarah
.
§
.
48
Now
in
this
sacred
Ceremony
,
as
God
engaged
,
on
his
part
of
the
Covenant
,
redemption
from
sin
,
and
Grace
restored
through
the
promised
Seed
,
to
Abraham
,
and
to
all
those
who
were
his
spiritual
Sons
,
and
who
walked
in
the
faith
of
the
Gospel
,
(
I
mean
,
the
faith
concerning
the
seed
,
and
the
means
of
their
Salvation
)
which
faith
was
preached
unto
them
more
or
less
clearly
according
to
the
several
degrees
;
in
different
ages
,
of
the
manifestation
thereof
;
so
Abraham
,
Gen.
17.1
,
12.
and
his
Sons
on
their
part
engaged
the
sincere
observance
of
all
Gods
Commandements
,
so
far
as
in
this
Covenant
was
required
of
them
.
Where
also
it
came
to
pass
,
(
but
by
their
own
fault
)
,
that
so
many
of
Abrahams
natural
Children
as
received
Circumcision
,
by
which
they
engaged
themselves
to
the
observance
of
Gods
law
)
and
yet
were
not
also
children
of
the
faith
of
Abraham
(
according
to
the
revelation
of
redemption
through
this
seed
)
by
which
faith
they
might
become
partakers
of
remission
of
their
former
sin
,
and
of
the
return
of
Grace
through
the
same
seed
:
so
many
I
say
were
put
in
a
much
worse
condition
by
their
Circumcision
,
than
they
were
in
formerly
;
contracting
by
this
a
new
obligation
to
Gods
law
,
without
ability
(
by
reason
of
their
want
of
faith
)
to
perform
it
,
and
without
a
partaking
of
the
merit
of
this
seed
,
whereby
to
be
pardoned
their
transgressions
against
it
.
Of
which
Circumcision
therefore
may
be
said
the
same
,
which
the
Apostle
saith
of
the
Promulgation
of
the
law
,
in
the
7th
Chapt.
to
the
Romans
.
And
the
same
thing
,
still
,
happens
in
baptism
to
so
many
as
receive
it
without
a
due
faith
,
and
without
any
donation
of
Grace
;
they
making
therein
a
new
engagement
to
the
observance
of
Gods
Commandements
without
ability
to
perform
them
.
§
.
49
This
being
the
story
of
Circumcision
,
which
was
a
seal
(
we
see
)
of
the
Evangelical
Covenant
made
in
the
promised
seed
;
and
presupposed
former
sin
,
and
through
this
seed
effected
a
purgation
from
it
;
this
eternal
Son
of
God
,
therefore
,
who
came
from
heaven
,
and
who
was
conceived
in
the
Virgins
womb
,
not
of
the
seed
of
man
,
but
by
the
Holy
Ghost
,
and
who
was
this
very
promised
seed
that
was
to
redeem
Abraham
,
and
his
posterity
,
needed
not
at
all
to
be
circumcised
;
both
because
not
guilty
of
sin
;
and
because
himself
was
the
redeemer
,
and
seed
promised
,
from
whom
Circumcision
received
its
efficacy
.
And
what
greater
indignity
could
happen
to
his
sanctity
,
and
purity
,
than
to
be
circumcised
in
his
flesh
,
who
never
knew
any
rising
or
rebellion
of
the
flesh
;
nor
contracted
from
our
first
Parents
any
stain
thereof
?
For
though
our
Lord
was
,
by
the
flesh
taken
of
his
mother
,
a
Son
of
Abraham
,
and
Gods
law
was
very
strict
,
that
every
Male
of
his
posterity
should
be
circumcised
,
or
else
cut
off
Gen.
17.
Lev.
12
;
yet
,
seeing
such
a
law
was
prescribed
to
Abraham's
posterity
with
reference
to
sin
(
as
also
most
of
the
laws
Ceremonial
were
)
such
law
extended
not
to
any
of
Abrahams
seed
that
should
be
without
all
sin
,
as
our
Holy
Lord
was
.
§
.
50
But
though
this
spotless
babe
was
free
from
any
obligation
to
Circumcision
in
this
respect
,
yet
many
other
reasons
,
and
motives
there
were
,
for
which
his
divine
wisdom
,
chusing
such
a
way
as
he
did
for
mans
redemption
,
thought
meet
to
undergo
it
;
as
also
in
like
manner
he
received
,
and
passed
through
all
the
other
Sacraments
of
general
obligation
,
that
were
appointed
by
God
his
Father
in
the
Church
,
both
old
,
and
new
:
the
one
,
as
a
Son
born
under
the
law
,
and
all
its
Ceremonies
;
the
other
,
as
a
Father
,
and
founder
of
the
Gospel
,
and
all
its
Rites
.
As
for
his
Circumcision
then
,
besides
those
reasons
ordinarily
given
for
it
:
that
he
admitted
it
,
to
shew
the
truth
of
his
human
flesh
,
against
those
Heresies
that
afterwards
arose
,
contending
that
he
had
only
a
fantastical
,
and
apparent
,
or
if
a
true
,
a
celestial
,
Body
:
Again
,
least
that
,
by
not
receiving
it
,
he
might
seem
to
disallow
of
Circumcision
,
or
also
might
appear
a
breaker
of
the
law
,
to
those
who
knew
him
not
to
be
pure
,
and
exempt
from
original
sin
;
likewise
,
that
thus
he
might
bear
the
true
mark
and
badge
of
Abrahams
seed
,
and
not
be
rejected
by
them
as
none
of
the
true
Messias
,
on
this
account
;
who
was
sent
in
the
first
place
to
the
house
of
Israel
,
Mat.
10.6
.
and
a
Minister
of
Circumcision
Rom.
15.8
.
the
defect
of
which
surely
would
have
bin
a
greater
accusation
,
than
his
Original
out
of
Galilee
;
Again
,
that
he
might
practice
an
obedience
,
and
conformity
for
peace-sake
,
though
in
a
matter
not
obliging
,
as
he
did
afterward
in
paying
tribute
Mat.
17.27
.
ut
non
scandalizemus
eos
.
I
say
besides
these
reasons
sufficient
for
his
non-omission
of
that
sacred
Ceremony
,
there
seem
to
be
others
yet
more
considerable
.
§
.
51
For
first
Circumcision
(
as
also
baptism
afterward
)
was
not
administred
only
in
relation
to
sins
past
,
as
an
expiation
thereof
,
but
also
as
a
door
of
entrance
into
the
Church
,
family
,
and
houshold
of
God
,
and
into
a
new
Covenant
with
God
for
the
time
to
come
;
by
which
,
from
Abrahams
daies
till
the
accomplishment
of
our
redemption
,
this
family
was
distinguished
from
all
the
rest
of
the
world
;
and
a
strict
pact
,
and
Covenant
passed
between
God
,
and
all
such
persons
,
for
the
future
;
whereby
they
engaged
themselves
on
their
parts
to
walk
sincerely
in
his
laws
,
in
newness
of
life
,
as
his
obedient
Children
,
receiving
then
as
it
were
a
new
nature
,
as
well
as
a
name
:
and
God
engaged
on
his
part
,
to
be
their
Father
,
and
protector
,
and
exceeding
great
reward
in
bestowing
upon
them
the
inheritance
,
and
possession
of
an
heavenly
Canaan
.
Now
,
as
to
such
significations
of
Circumcision
,
and
the
other
Church
Sacraments
,
though
not
as
to
the
real
effect
of
them
upon
him
,
(
as
the
effect
of
the
Sacrament
is
also
,
by
others
,
many
times
had
,
before
the
receit
thereof
)
these
were
more
compleatly
fulfilled
in
our
Lord
,
than
in
any
other
.
For
he
entred
into
the
Church
,
and
houshold
of
God
,
not
as
a
simple
member
,
but
as
the
Father
,
and
Head
thereof
;
not
as
a
Son
of
God
by
Adoption
,
but
as
that
true
natural
Son
,
and
seed
,
through
whose
merits
all
others
entred
into
this
Covenant
of
Grace
.
As
for
the
performance
of
the
Condition
of
this
Covenant
,
never
any
undertook
,
and
walked
therein
,
in
such
perfect
obedience
,
and
new
life
,
and
circumcision
of
all
carnal
and
rebellious
lusts
,
as
himself
:
Nor
ever
any
received
so
high
an
eternal
inheritance
from
God
by
vertue
of
this
Covenant
observed
,
as
his
Humanity
did
.
§
.
52
But
2ly
,
yet
further
,
as
Circumcision
hath
relation
to
fin
,
so
the
humility
of
our
Lord
also
entertained
both
it
,
and
all
other
sacred
expiations
of
guilt
,
in
the
disguise
of
a
sinner
.
For
his
eternal
wisdom
thought
meet
,
for
the
more
proper
,
and
satisfactory
destroying
of
sin
,
to
cloth
himself
in
the
likeness
of
sin
;
and
to
take
all
the
appurtenances
,
and
shames
thereof
,
save
only
the
very
guilt
it self
,
which
his
purity
could
not
admit
;
and
,
being
without
sin
,
to
suffer
to
the
utmost
what
to
other
sinners
was
due
,
and
to
perform
to
the
utmost
,
what
of
others
,
as
sinners
,
was
required
.
That
he
might
thus
as
it
were
in
their
stead
give
all
satisfaction
to
his
Fathers
justice
in
his
sufferings
,
and
to
his
laws
,
in
his
obedience
:
to
his
laws
,
not
only
the
Moral
,
first
given
to
man
in
innocence
;
but
also
the
Ceremonial
prescribed
to
sinners
for
remission
of
guilt
,
in
observing
which
Ceremonies
they
also
a
second
time
failed
;
and
so
these
also
,
as
well
as
the
Moral
,
were
a
hand-writing
against
them
Coloss.
2.14
.
—
Eph.
2.16
.
There
therefore
he
also
undertook
,
that
by
the
merit
of
his
exact
observing
these
laws
,
and
satisfying
his
Fathers
justice
therein
,
he
might
remove
also
this
second
hard
,
and
unsupportable
yoke
from
off
their
necks
Act.
15.10
.
and
purchase
for
them
the
perfect
spiritual
effects
thereof
.
So
,
by
Christs
Circumcision
(
saith
the
Apostle
Col.
2.14
.
—
Eph.
2.15
.
—
Gal.
3.24
,
25.
Gal.
4.3
,
4.9
.
)
we
are
circumcised
with
the
Circumcision
made
without
hands
,
in
out
putting
off
the
body
of
the
sins
of
the
flesh
[
which
cleansing
from
carnal
lusts
,
is
the
Spiritual
Grace
of
the
carnal
Circumcision
.
]
§
.
53
Again
,
the
Ministry
of
the
Baptist
succeeding
that
of
the
law
,
who
was
sent
to
sinners
with
a
baptism
of
repentance
,
to
prepare
them
for
receiving
afterward
from
our
Lord
the
baptism
of
the
Spirit
,
our
Lord
hasted
now
again
among
other
sinners
to
receive
from
John
this
baptism
of
repentance
,
and
to
fulfil
this
righteousness
,
or
duty
of
sinners
,
as
if
he
had
bin
a
sinner
too
(
to
the
wonder
of
the
Baptist
,
to
whom
God
then
revealed
him
and
his
all-sanctity
)
:
and
,
after
it
,
he
betook
himself
to
a
long
penance
,
of
solitude
in
a
desert
,
of
fasting
,
and
praier
,
accompanied
also
with
strong
temptations
from
Satan
,
for
six
weeks
:
and
afterward
all
his
life
long
he
endured
reproaches
as
a
sinner
Rom.
15.3
.
and
though
the
Holy
one
of
God
,
he
sequestred
not
himself
from
the
more
publick
offenders
,
but
conversed
freely
with
them
,
not
out
of
love
to
sin
,
but
to
the
sinners
;
though
it
turned
much
to
his
disesteem
,
and
prejudice
,
with
those
who
pretended
more
sanctity
among
the
people
.
§
.
54
Thus
he
,
not
only
as
the
second
Adam
descending
from
heaven
,
entred
upon
the
first
Covenant
of
works
Hocfac
,
&
vives
,
and
fully
performed
the
natural
,
or
moral
law
,
in
all
the
points
thereof
;
but
also
as
a
Son
of
Adam
faln
,
and
taking
upon
him
the
curse
of
his
sin
,
though
not
deriving
from
him
the
guilt
of
it
,
he
entred
upon
the
Covenants
of
Grace
,
and
expiations
of
sin
,
made
with
Abraham
and
the
Patriarks
;
and
,
in
the
stead
of
sinners
,
performed
exactly
all
the
Ceremonial
Law
,
as
it
related
to
sin
;
and
thus
by
his
perfect
obedience
became
heir
of
the
Promises
of
the
eternal
inheritance
,
made
first
,
to
Adam
for
his
works
;
and
then
to
Abraham
for
his
faith
;
and
by
these
his
merits
,
whilst
he
owed
nothing
of
what
he
did
,
and
suffered
,
for
himself
,
became
also
the
purchaser
of
mercy
,
and
of
remission
of
sin
,
and
of
the
Spirit
,
for
all
other
sinners
believing
in
him
;
by
which
Spirit
they
are
also
enabled
to
keep
the
Covenant
of
Grace
,
and
to
inherit
the
promises
made
to
it
.
Rom.
8.3
,
4.
Gal.
3.14
.
●4
.
6
.
]
§
.
55
This
Digression
perhaps
not
unprofitably
made
to
shew
to
them
more
clearly
the
motives
or
reasons
of
the
Circumcision
,
of
our
Lord
.
Now
I
proceed
.
Next
;
At
the
Circumcision
,
as
being
the
Sacrament
of
Regeneration
,
and
admission
into
Gods
Covenant
,
family
,
and
Son-ship
under
the
law
,
accordingly
a
new
name
was
given
to
the
circumcised
,
imposed
by
the
Parents
,
or
more
usually
by
the
Mother
;
See
Gen.
4.1.25
.
—
16.11
.
—
29.32
.
—
1
Sam.
4.21
.
—
Esai
.
7.14
.
a
name
,
which
ordinarily
signifyed
something
that
related
to
piety
,
and
Religion
,
in
reviving
the
memory
of
some
former
holy
Person
,
or
thing
;
in
acknowledging
some
special
favour
,
or
Grace
received
from
the
divine
Majesty
;
in
devoting
the
circumcised
to
some
virtues
or
qualities
acceptable
to
God
;
or
also
,
when
the
name
was
imposed
by
God
,
or
persons
directed
by
his
Spirit
,
foretelling
the
nature
,
actions
and
successes
of
the
person
circumcised
;
God
also
many
times
by
his
secret
providence
guiding
the
Parents
,
though
knowing
nothing
,
to
give
such
names
as
do
correspond
to
future
events
.
Hence
also
(
as
was
said
)
in
the
first
institution
of
Circumcision
were
two
new
names
given
by
God
to
Abraham
and
to
his
wife
.
§
.
56
n.
1.
When
therefore
this
Son
of
God
came
to
be
circumcised
,
God
his
Father
appointed
his
name
to
be
Jesus
,
(
or
Jeshua
as
he
was
called
in
the
Syriack
,
the
language
which
the
Jews
then
ordinarily
spake
:
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
or
[
us
]
being
the
Greek
and
Latine
terminations
thereof
)
i.
e.
Saviour
;
God
signifying
this
before-hand
by
an
Angel
,
first
to
his
Mother
,
at
his
Conception
,
and
afterward
to
Joseph
her
husband
upon
his
first
discerning
her
to
be
with
Child
;
specifying
then
also
to
him
the
particular
salvation
he
should
bring
to
the
world
,
namely
Salvation
from
their
sins
;
Mat.
1.21
.
repeated
again
by
Zachary
,
and
Simeon
in
their
Hymnes
.
Salvation
,
saith
Zachary
,
by
remission
of
sin
through
the
bowels
of
the
divin
Mercy
,
to
give
light
to
them
that
sit
in
darkness
,
and
in
the
Shadow
of
death
,
and
to
direct
our
feet
into
the
way
of
peace
;
and
light
(
saith
Simeon
)
to
the
Gentiles
,
as
well
as
the
Jews
.
And
thus
by
this
Saviour
now
sent
,
God
compleated
the
Covenant
of
Circumcision
made
with
Abraham
,
and
so
for
afterward
removed
this
Ceremony
;
at
the
first
Circumcision
giving
Abram
the
name
of
Abraham
,
father
of
the
faithful
,
faith
being
the
Condition
required
of
us
in
this
Covenant
:
and
in
this
Circumcision
of
our
Lord
sending
the
promised
seed
,
and
giving
him
the
name
of
Jesus
,
or
Saviour
:
Salvation
being
the
condition
engaged
for
on
Gods
part
in
this
Covenant
.
A
name
this
was
compleating
all
Gods
former
works
and
mercies
;
§.
56.
n.
2.
and
which
he
seems
to
have
reserved
,
as
an
hidden
treasure
,
for
the
latter
end
of
the
world
;
having
not
revealed
it
in
express
term
(
tho
he
did
this
in
many
other
names
some
way
implying
it
)
to
former
ages
.
So
that
,
as
God
made
himself
first
known
to
his
Church
,
and
to
the
primitive
Patriarks
only
by
his
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
omnipotent
,
but
revealed
not
himself
by
his
name
Jehovah
(
importing
his
sole
,
simple
,
eternal
,
being
,
and
Godship
;
the
one
God
living
for
ever
,
and
none
besides
him
)
till
the
time
of
Moses
,
when
he
began
to
manifest
himself
to
his
Church
,
by
greater
works
,
and
wonders
;
in
vengeance
upon
his
Enemies
,
and
deliverances
of
his
people
;
and
by
fulfilling
his
promises
to
their
fathers
,
as
who
liveth
for
ever
to
make
good
all
his
words
.
(
See
Exodus
6.3
.
comp.
Exod.
3.14
.
)
So
he
was
not
known
by
the
name
of
Jesus
,
in
the
second
person
of
the
Trinity
incarnated
,
till
now
:
that
this
person
came
in
the
flesh
to
accomplish
and
finish
the
Salvation
of
the
world
by
his
own
sufferings
and
satisfactions
;
which
were
promised
and
believed-in
indeed
before
from
the
beginning
,
but
which
were
not
exhibited
till
this
time
.
§
.
57
Several
names
indeed
of
this
person
were
foretold
in
all
ages
,
and
these
implying
Salvation
to
come
to
the
world
by
Him
.
Psal.
2.2
.
and
frequently
elsewhere
he
was
called
the
Messias
,
or
the
Anointed
,
translated
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Therefore
Herod
when
he
enquired
of
the
Scribes
concerning
him
Mat.
2.4
.
enquired
of
him
by
this
name
where
Christ
.
i.
e.
the
Messias
,
or
anointed
,
should
be
born
;
and
,
upon
the
Baptist
pointing
to
him
,
and
calling
him
,
the
Son
,
and
the
Lamb
,
of
God
,
his
disciple
Andrew
tells
Peter
,
that
he
had
found
the
Messias
,
which
is
,
being
interpreted
,
the
Christ
;
saith
the
Text
Jo.
1.41
.
—
4.25
.
and
our
Lord
speaks
of
himself
to
the
Pharisees
by
the
known
name
of
Christ
,
asking
them
,
whose
Son
Christ
was
to
be
;
when
he
would
have
instructed
them
,
that
he
was
Gods
Son
,
as
well
as
Davids
;
and
therefore
by
David
himself
called
his
Lord
Mat.
22.42
.
Again
,
Gen.
49.10
.
(
comp.
Ezech.
21.32
.
)
he
is
called
by
Jacob
,
Silo
,
or
,
qui
mittendus
est
;
the
seed
that
was
promised
to
his
Grandfather
Abraham
to
be
sent
.
Haggai
2.7
.
He
is
called
Desideratus
,
or
the
desire
of
all
nations
,
veniet
desideratus
cunctis
Gentibus
.
Again
:
Esay
.
9.6
.
It
is
said
his
name
should
be
called
,
Admirabilis
,
Consiliarius
,
Deus
fortis
,
Pater
futuri
saculi
,
Princeps
Pacis
.
Again
;
Zechar.
6.12
.
It
is
said
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Oriens
(
as
it
is
in
the
Septuagint
,
and
Vulgar
)
erit
nomen
ejus
see
Zachar.
3.8
:
a
name
repeated
again
by
Zachary
the
Father
of
the
Baptist
in
his
Hymn
Luk.
1.78
.
In
quibus
nos
visitavit
Oriens
ex
alto
.
—
Often
also
is
he
called
Germen
Domini
,
Germen
justitia
.
See
Esai
.
4.2
.
—
11.1
;
and
Jerem.
23.5
.
—
and
33.15
.
It
is
said
:
Hoc
est
nomen
quod
vocabunt
eum
;
Dominus
justus
noster
,
or
Dominus
Justitia
nostra
;
and
there
also
is
this
new
deliverance
,
wherein
he
assumes
this
name
,
advanced
above
that
out
of
Egypt
,
where
he
took
the
name
of
Jehovah
.
Exod.
6.3
.
Esai
.
7.14
.
It
is
said
yet
more
particularly
,
that
the
Virgin
his
Mother
should
call
his
name
Immanuell
,
that
is
,
a
Synonyma
with
Jesus
involving
Salvation
to
mankind
by
the
Incarnation
of
God
.
All
these
are
the
names
,
foretold
,
of
the
Lord
that
should
come
to
redeem
us
,
representing
to
us
several
excellencies
of
this
Lord
.
But
no
where
is
he
forecalled
by
the
ordinary
name
he
bare
here
on
earth
,
and
given
him
at
his
Circumcision
,
his
name
Jesus
;
as
Josiah
,
Cyrus
,
and
some
others
have
bin
;
God
,
if
I
may
so
say
,
having
provided
this
best
of
names
for
us
,
that
they
before
us
should
not
have
all
perfection
;
and
having
reserved
the
most
full
expression
,
and
manifestation
,
of
his
mercies
in
the
office
of
this
person
until
his
coming
.
§
.
58
And
indeed
it
seemed
necessary
,
for
the
accomplishing
of
his
sufferings
by
which
he
redeemed
us
,
that
this
his
name
Jesus
should
not
be
foretold
;
as
it
was
also
necessary
,
that
his
birth
at
Bethleem
Davids
City
foretold
,
and
in
its
time
fulfilled
,
should
be
in
the
performance
thereof
unknown
,
and
disguised
by
his
Mothers
usual
aboad
in
another
Town
and
Country
;
and
by
his
being
driven
away
from
thence
shortly
after
born
(
for
fear
of
a
slaughter
)
to
the
place
of
her
former
residence
for
his
education
;
and
so
he
was
known
only
as
a
Prophet
of
Nazareth
,
and
called
by
a
name
unmentioned
in
the
Prophets
.
Notwithstanding
,
tho
in
no
places
of
the
Old
Testament
it
is
foretold
that
the
name
of
the
Messiah
should
be
Jeshua
or
Jesus
,
yet
in
many
places
speaking
of
him
is
this
name
or
some
derivative
thereof
as
a
proper
Epithete
applied
to
him
.
So
t
is
said
Habbac
.
3.18
.
Exultabo
in
Deo
Jesu
meo
.
And
,
in
those
sentences
spoken
of
the
Messiah
[
Gen.
48.18
.
—
Salutare
tuum
expectabo
Domine
.
—
Psal.
98.
2.
(
repeated
Esai
.
52.10
.
)
—
Viderunt
omnes
fines
terrae
salutare
Dei
nostri
.
—
Esai
.
56.1
.
Prope
est
salus
mea
,
ut
veniat
.
—
Esai
.
12.3
.
Ha●rietis
aquas
in
gaudio
de
fontibus
Salvatoris
,
]
some
derivative
of
this
word
Jeshua
as
Jeshuahah
,
Jeshuahta
,
&c.
is
used
.
Two
persons
also
,
that
were
most
eminent
types
of
him
,
were
in
former
times
called
by
the
very
same
name
.
The
first
of
these
was
the
Captain
,
that
,
after
a
long
Captivity
in
Egypt
,
conducted
his
people
into
Canaan
the
promised
Land
,
and
fought
all
their
battles
with
their
Enemies
;
to
whom
Moses
by
a
Prophetical
Spirit
gave
this
name
Joshua
Numb.
13.16
.
(
or
as
it
is
rendred
in
the
Greek
Jesus
;
as
he
is
also
called
Act.
7.45
.
—
and
Heb.
4.8
.
)
adding
the
first
letter
of
Jehovah
to
his
former
name
Osh●a
;
the
type
of
our
Lord
Jesus
,
the
Captain
of
our
Salvation
,
Heb.
2.10
.
Fighting
our
battles
,
and
subduing
all
our
most
Ghostly
Enemies
,
and
conducting
us
into
the
true
land
of
promise
.
The
second
was
Joshua
,
or
Jesus
the
High
Priest
;
that
,
after
their
second
Captivity
at
Babylon
,
conducted
the
People
again
into
the
land
of
promise
,
and
rebuilt
the
Temple
of
the
Lord
formerly
demolished
.
Against
whom
(
in
the
visions
of
the
Prophet
Zachary
)
cloathed
in
poor
,
and
filthy
Garments
,
Satan
before
the
Lord
bringing
great
Accusation
,
God
rebukes
him
,
Satan
,
for
it
;
and
commands
Joshuahs
filthy
Garments
to
be
taken
away
from
him
,
and
him
to
be
clothed
with
change
of
Raiment
,
and
a
Miter
,
and
Crown
to
be
set
upon
his
head
.
See
Zach.
3.3
.
&c.
and
6.11
.
&c.
In
both
which
places
is
joined
a
promise
concerning
this
our
Jesus
(
called
there
by
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Oriens
.
Or
,
as
the
Hebrew
,
Germen
)
who
was
typified
by
the
other
,
and
who
is
our
everlasting
.
High
Priest
:
—
That
he
should
build
the
Temple
of
our
Lord
,
and
should
bear
the
Glory
,
and
should
sit
,
and
rule
upon
his
Throne
,
and
be
a
Priest
upon
his
Throne
,
&c.
§
.
59
But
tho
Jesuses
these
two
were
before
him
;
and
both
sent
deliverers
of
Gods
people
after
a
Captivity
,
and
both
reconductors
of
Gods
people
into
Canaan
;
yet
far
short
they
came
of
this
Jesus
,
who
saved
mankind
from
a
far
higher
slavery
,
and
of
another
kind
,
than
those
other
were
,
and
indeed
from
the
only
Captivity
that
could
make
us
truly
miserable
:
Viz
,
from
the
Captivity
of
sin
,
Satan
,
and
death
.
Triumphing
in
his
Cross
,
and
Resurrection
,
and
descent
of
the
Holy
Ghost
,
over
these
three
the
only
terrible
enemies
of
poor
mankind
,
who
before
that
this
Saviour
came
,
sat
in
chains
,
and
darkness
and
in
the
shadow
of
death
;
trembling
under
Gods
wrath
,
and
appointed
to
eternal
torments
.
§
.
60
[
This
great
Saviour
came
(
saith
the
Apostle
.
1
Thes.
1.10
.
)
that
he
might
save
us
from
the
wrath
to
come
.
¹
For
our
salvation
from
Satan
.
By
him
(
saith
the
Apostle
Col.
1.15
.
)
we
are
delivered
from
the
powers
of
Darkness
.
—
And
(
1
Jo.
3.8
.
)
for
this
was
he
made
manifest
,
that
he
might
destroy
the
works
of
the
Devil
.
—
And
(
Col.
2.15
.
)
He
spoiled
Principalities
and
Powers
,
and
made
an
open
shew
,
and
spectacle
,
and
triumph
over
them
[
both
in
his
life
,
and
in
a
Resurrection
from
the
death
that
they
had
most
cruelly
contriv'd
against
him
.
]
²
And
so
,
for
our
saving
from
sin
.
Sermo
omni
acceptione
dignus
(
saith
the
Apostle
1
Tim.
1.15
.
)
a
comfortable
saying
beyond
all
other
sayings
this
;
that
Jesus
came
into
the
world
to
save
sinners
.
Especially
when
our
conscience
adds
,
Quorum
ego
primus
.
³
Lastly
,
for
the
salvation
from
death
.
O
Death
(
saith
the
Apostle
1
Cor.
15.55
.
)
where
is
now
thy
sting
?
O
Grave
,
where
thy
victory
?
Thanks
be
to
God
who
giveth
us
the
victory
over
these
thro
our
Lord
Jesus
.
And
for
the
manner
also
of
our
Salvation
by
this
Jesus
;
much
more
,
misterious
,
miraculous
,
and
indearing
it
was
,
as
to
the
delivered
,
than
that
of
any
other
Saviour
,
whatever
hath
,
or
can
be
.
For
this
Jesus
came
,
(
if
I
may
so
say
)
not
so
much
with
his
power
to
save
us
,
as
with
his
patience
;
and
conquered
,
not
by
his
enemies
sufferings
,
but
his
own
.
¹
To
conquer
those
powerful
spirits
he
took
upon
him
weak
flesh
;
by
this
flesh
they
conquered
us
,
and
in
this
flesh
he
redeemed
us
.
²
To
conquer
Death
,
Himself
under-went
and
suffered
Death
(
but
it
could
not
hold
him
.
Act.
2.24
.
)
and
by
this
his
death
destroyed
Him
,
that
had
the
power
of
death
.
Heb.
2.14
.
To
save
our
lives
he
laid
down
his
own
;
Jo.
10.15
.
and
healed
our
wounds
with
his
own
stripes
.
Esay
.
53.5
.
³
So
for
sin
;
He
came
in
the
likeness
of
sinful
flesh
to
condemn
sin
in
the
flesh
Rom.
8.3
.
And
,
to
free
us
from
a
Curse
,
became
himself
a
Curse
for
us
Gal.
3.13
.
Such
was
this
Salvation
of
this
Jesus
,
and
such
the
way
of
it
;
worthy
a
God
.
O
Blessed
Jesu
!
O
ever
blessed
Name
!
A
name
and
the
mistery
thereof
hid
from
ages
,
and
from
generations
,
and
now
made
manifest
and
revealed
.
What
comfort
could
any
other
name
,
expressing
perhaps
the
Majesty
,
or
power
,
or
holiness
,
or
justice
,
or
eternity
of
this
Prince
,
have
afforded
to
a
poor
guilty
sinner
,
trembling
,
and
despairing
for
the
judgment
to
come
,
but
only
this
?
Or
what
comfort
would
this
have
aforded
,
if
it
had
bin
only
a
Jesus
from
some
temporal
Tyranny
?
from
a
Pharaoh
,
or
a
Nabuchadnezzar
,
or
a
Cesar
;
and
not
a
Jesus
from
the
Devil
,
or
Hell
,
or
the
Grave
?
to
which
,
these
other
deliverances
,
though
for
a
time
never
so
glorious
,
would
have
left
us
still
in
bondage
,
and
in
fear
all
our
lives
,
after
a
few
daies
to
be
devoured
,
and
swallowed
up
by
them
for
ever
.
Blessed
name
!
at
which
all
the
Spiritual
Apolluons
,
and
destroyers
of
mankind
,
all
spiritual
Pangs
,
and
anguishes
of
souls
,
all
the
corporal
messengers
,
and
arrows
of
death
,
are
afraid
,
and
tremble
,
—
and
from
which
only
pronounced
they
do
so
often
fly
away
.
Blessed
name
!
a
poor
sinners
only
consolation
on
his
death-bed
,
when
the
Grave
opens
her
mouth
for
him
,
and
these
spiritual
Foes
on
every
side
invade
him
,
and
Hell-fire
eternal
burns
before
him
.
Blessed
therefore
be
this
name
Jesus
,
and
exalted
above
all
names
;
at
which
Name
let
every
knee
bow
of
things
in
heaven
,
in
earth
,
and
under
the
earth
;
and
every
tongue
confess
this
Jesus
,
Lord
,
to
the
Glory
of
God
the
Father
.
Amen
.
]
§
.
61
After
our
Lord
thus
had
received
Circumcision
,
as
a
Son
of
Abraham
,
and
entered
into
Gods
Covenant
;
and
the
name
of
Jesus
,
as
ordained
the
Saviour
of
the
World
;
and
,
whilst
Joseph
and
Mary
abode
still
at
Bethleem
,
because
this
City
near
to
Jerusalem
and
their
own
country
very
remote
,
expecting
the
appointed
time
of
the
Purification
of
the
Mother
and
presentment
of
the
Child
in
the
Temple
;
certain
persons
,
both
rich
,
noble
and
Learned
,
and
probably
much
addicted
to
the
study
of
Astronomy
,
being
directed
by
a
Star
,
came
from
the
Oriental
parts
much
more
famed
for
wisdom
,
to
adore
and
do
homage
to
this
new-Born
King
;
and
to
present
him
with
the
most
precious
things
those
,
Countries
afforded
,
in
behalf
of
the
Gentiles
,
as
the
poor
and
simple
Shepheards
,
being
instructed
by
an
Angel
,
had
done
formerly
in
behalf
of
the
Jews
.
The
Divine
Providence
so
disposing
it
,
that
our
Lord
to
the
Gentiles
,
more
contemplating
the
Creature
,
should
be
manifested
by
a
Star
rather
:
and
the
Jew
,
as
acquainted
with
the
true
worship
of
the
Creatour
,
by
an
Angel
.
For
both
Jew
and
Gentile
were
now
to
have
an
equal
share
,
and
a
General
Union
,
in
this
Prince
of
Peace
.
And
the
event
,
corresponding
exactly
to
these
beginnings
,
hath
shewed
us
;
that
after
some
few
,
for
the
most
part
poorer
,
and
meaner
,
and
so
humbler
,
sort
of
the
Jewish
Nation
were
for
the
present
,
by
our
Lord
and
his
followers
,
converted
to
the
Faith
,
represented
by
the
Shepheards
;
the
riches
and
wisdom
of
the
Gentiles
hath
bin
brought
into
the
obedience
of
the
Gospel
,
represented
by
the
Magi
;
till
a
compleat
harvest
of
both
shall
be
reaped
by
the
Addition
to
them
of
the
full
Body
of
the
Jews
.
§
.
62
Now
the
Adoration
and
doing
homage
of
the
Gentiles
to
this
Common
Lord
of
Jew
and
Gentile
was
effected
on
this
manner
.
A
new
Star
,
for
some
time
before
our
Saviours
birth
,
had
appeared
in
the
heavens
,
probably
of
an
extraordinary
splendor
and
brightness
,
suitable
to
the
person
whom
it
prognosticated
.
Which
by
the
Orientals
,
much
given
to
Astrology
,
was
soon
discerned
;
and
raised
in
them
a
great
devotion
and
earnest
addresses
to
the
Divine
Majesty
,
Creator
of
the
Universe
,
to
know
,
for
the
presignification
of
what
strange
effect
he
had
sent
it
.
Whereupon
,
probably
by
some
such
Revelation
made
to
them
in
the
East
,
as
they
received
afterward
in
Judea
concerning
their
return
Mat.
2.12
;
they
were
assured
of
the
Birth
of
this
Messias
,
or
great
King
,
to
whom
all
the
world
should
become
tributary
and
subject
.
Of
which
Prince
also
it
is
likely
,
in
so
general
an
expectation
of
the
Jews
as
then
was
,
that
they
had
heard
,
or
also
read
something
formerly
.
Therefore
these
first
believers
of
the
Gentiles
,
crediting
all
things
of
this
Prince
worthy
so
supereminent
a
dignity
,
and
being
persons
of
high
condition
(
as
the
Magi
in
those
Countries
ordinarily
were
,
if
not
Princes
)
made
hast
to
be
amongst
the
first
,
that
should
profess
their
subjection
and
fealty
to
Him
.
And
,
as
the
Orientals
usually
do
not
approach
great
Personages
without
some
present
,
prepared
some
small
quantity
,
portable
in
a
journy
,
of
the
richest
Gifts
their
Country
was
famed
for
,
wherewith
to
present
Him
.
And
so
setting
forth
upon
this
divine
Indication
,
either
from
some
nearer
parts
of
Chaldea
or
of
Arabia
Felix
,
which
lies
some
six
daies
journy
Eastward
from
Jerusalem
:
(
whence
also
the
Queen
of
Sheba
,
(
Arabia
also
being
called
Ethiopia
.
Numb.
12.1
.
)
A
type
of
them
came
with
the
like
gifts
to
visit
King
Salomon
1
King
.
10.2
.
)
Within
not
many
daies
after
our
Lords
Nativity
they
arrived
in
Judea
;
probably
the
Star
,
that
incouraged
their
journey
,
now
disappearing
,
that
so
they
might
repair
to
the
Royal
City
in
Quest
after
the
place
thereof
;
and
so
,
by
our
Lords
special
providence
be
the
first
Promulgators
of
the
Birth
of
the
Messias
,
and
awaken
the
sloth
of
Gods
own
people
to
make
a
stricter
inquiry
after
it
.
And
well
might
the
Jews
at
least
,
when
our
Lord
afterward
at
thirty
years
of
age
publickly
appeared
to
them
,
have
reflected
on
this
Star
,
and
the
search
of
these
Oriental
Sages
,
and
Herods
slaughter
,
punctually
agreeing
with
his
Nativity
.
Come
hither
,
and
supposing
that
what
was
manifested
to
them
,
strangers
,
about
the
time
,
was
not
concealed
to
Gods
own
people
,
they
made
inquiry
in
the
Metropolis
of
the
Nation
concerning
the
place
,
where
they
might
have
access
to
,
and
adore
,
Him
.
For
they
imagined
,
that
either
this
Prince
,
the
Messias
,
might
be
of
the
present
Royal
Stock
;
or
,
if
otherwise
,
was
of
such
a
transcendent
Soveraignty
and
descent
,
so
favoured
from
heaven
,
such
a
King
Paramount
,
and
extending
his
scepter
over
the
whole
world
,
(
according
to
the
frequent
prophecies
made
of
Him
)
as
other
inferior
Kings
should
have
no
envy
to
,
but
joy
,
therein
:
which
conceit
was
also
nourished
in
them
by
Herods
professing
his
ready
concurrence
in
the
same
Adoration
,
so
soon
as
the
place
of
his
Residence
should
be
discovered
.
§
.
63
They
coming
therefore
to
Jerusalem
and
making
openly
such
an
inquiry
,
and
also
declaring
their
late
beholding
of
the
Star
,
that
was
newly
displayed
in
the
Heavens
,
as
a
publick
Herald
thereof
,
Herod
Himself
was
not
a
little
startled
;
(
for
in
those
daies
much
discourse
passed
in
the
world
,
)
either
by
the
Jewish
prophecies
divulged
,
and
the
time
prefixed
in
Daniels
weeks
now
expired
;
or
by
the
Sybils
,
or
otherwise
,
of
the
coming
of
this
Prince
of
Princes
,
and
the
return
of
a
golden
Age
,
and
some
[
called
the
Herodians
]
named
Herod
for
the
person
.
The
people
also
were
troubled
,
wondring
at
this
Relation
from
strangers
,
confirm'd
by
such
a
Celestial
Messenger
,
at
their
High
Quality
,
their
concernment
in
a
King
of
Israel
,
and
their
boldness
in
confessing
Him
before
Herod
:
And
expecting
also
some
great
change
of
affairs
shortly
,
if
their
words
and
prognostications
proved
true
.
§
.
64
Herod
,
who
was
a
stranger
King
to
this
Nation
,
and
that
the
very
first
,
an
Idumean
by
birth
,
sufficiently
suspitious
of
a
supplantation
,
and
therefore
intending
mischief
,
became
,
as
it
were
to
satisfy
these
Sages
,
very
inquisitive
after
the
place
of
this
new
Prince
,
the
Christ
,
his
Birth
:
whom
he
seemed
to
reverence
as
a
Person
sent
from
Heaven
rather
for
advancing
and
dilating
Sanctity
and
Religion
,
than
for
pursuing
secular
Honours
.
The
place
therefore
of
his
birth
he
strictly
enquired
after
;
that
so
,
by
the
Divine
providence
,
both
time
and
place
might
be
manifested
and
proclaimed
as
it
were
to
the
world
;
the
one
by
the
Gentiles
,
the
other
by
the
Jews
.
The
chief
Priests
and
Scribes
are
assembled
about
it
;
and
readily
return
answer
out
of
the
Prophet
Micha
,
Mic.
5.2
.
that
Bethleem
Davids
City
was
to
be
the
Place
thereof
;
And
thou
Bethleem
Ephrata
(
saith
he
)
that
art
a
little
one
in
the
thousands
of
Juda.
Out
of
thee
shall
come
forth
unto
me
he
that
shall
be
the
Dominator
in
Israel
:
And
his
coming
forth
is
from
the
beginning
,
from
the
daies
of
Eternity
.
[
Having
an
eternal
procession
from
the
Father
,
and
an
Eternal
decree
of
his
Messias-ship
.
]
This
for
the
place
.
But
further
,
whatever
certainty
they
might
have
also
from
Daniels
weeks
,
or
Gen.
49.10
,
or
other
places
concerning
the
Time
,
it
was
not
safe
for
them
to
pronounce
any
thing
.
Herod
therefore
,
for
his
better
information
in
this
,
returns
to
the
Sages
;
and
very
secretly
requires
of
them
a
punctual
account
of
the
first
appearance
of
the
Star
,
conjecturing
from
hence
the
Age
of
the
Child
.
Which
having
learnt
,
he
desires
,
that
,
after
they
had
found
this
great
Prince
,
they
would
in
their
return
,
give
him
Intelligence
of
it
,
that
He
also
might
pay
his
Duty
to
this
expected
Messias
,
and
Heir
of
all
Nations
.
And
so
dismissed
them
,
as
the
Divine
wisdom
ordered
it
,
without
joyning
to
them
any
further
attendance
of
his
own
Court
;
perhaps
,
out
of
a
Countenance
to
slight
the
matter
,
and
pass
things
with
less
noise
;
as
also
least
any
such
discovery
,
made
by
persons
more
interessed
than
these
Strangers
,
might
,
some
way
or
other
disappoint
his
Bloody
purpose
,
or
have
given
some
jealousy
to
the
parents
to
have
conveyed
him
away
.
(
Tho
indeed
this
his
secrecy
defeated
his
Design
)
.
Who
was
also
glad
to
see
the
Jews
so
supinely
careless
in
this
affair
;
who
began
even
at
his
Birth
,
tho
thus
alarm'd
and
provoked
by
the
believing
Gentiles
,
to
neglect
and
deny
this
their
Lord
;
Except
only
this
stranger
Idumean
,
that
was
vigilant
,
how
to
dispatch
Him
.
§
.
65
But
the
Zealous
Sages
,
unwearied
,
still
pursue
their
Quest
;
and
,
being
not
far
gone
from
Jerusalem
,
have
this
their
untired
diligence
rewarded
with
a
new
appearance
of
their
celestial
Guide
,
the
Star
;
filling
them
with
exceeding
great
joy
Mat.
2.10
.
after
its
former
so
long
disappearance
,
(
because
unbelieving
Jerusalem
was
unworthy
of
such
a
light
)
;
and
with
as
much
admiration
,
that
the
day-light
obscured
not
its
splendor
.
For
,
Bethleem
being
not
above
six
or
seven
miles
distant
from
Jerusalem
,
't
is
no
way
imaginable
,
that
these
,
Strangers
in
the
Country
,
travelled
thither
by
night
.
And
now
the
Star
became
their
Guide
,
and
went
before
them
;
till
,
they
coming
near
our
Lords
secret
Hermitage
,
the
Stable
where
He
lay
,
(
which
poorer
lodging
now
had
its
conveniencies
,
the
Enrolment
perhaps
being
not
yet
finished
,
in
the
better
securing
of
his
life
)
it
descended
lower
,
and
stood
just
over
it
.
Which
thing
,
as
it
was
necessary
for
the
transaction
of
this
visit
with
the
more
privacy
,
and
happily
prevented
their
asking
again
the
same
question
at
Bethleem
,
as
they
did
at
Jerusalem
,
which
might
have
discovered
this
Infant
to
some
,
who
might
have
told
Herod
:
so
the
Glory
and
splendor
it
cast
upon
this
Grot
served
well
to
remove
any
scandal
they
might
receive
from
the
poverty
of
the
persons
they
found
within
it
.
And
,
probably
,
all
this
passed
without
the
unworthy
Bethleemite's
either
seeing
the
Star
(
like
the
cloudy
pillar
in
die
wilderness
that
was
darkness
to
the
Egyptians
,
whilst
light
to
the
Israelites
)
;
or
taking
any
notice
of
the
new
and
strange
habited
Guests
:
Which
Bethleemites
also
before
this
,
had
bin
as
stupid
to
the
Relations
of
the
good
Shepheards
,
as
the
Hierosolymites
were
but
now
to
these
Sages
.
§
.
66
The
Magi
having
entred
the
Grot
,
what
now
might
seem
mean
and
vile
to
them
of
or
in
the
house
was
abundantly
recompensed
in
the
sanctity
and
innocency
of
the
persons
they
saw
in
it
,
not
like
to
other
Mortals
.
And
so
strong
in
faith
,
and
filled
,
by
their
near
approach
to
this
Infant
God
,
with
his
Holy
Spirit
,
and
struck
with
a
due
fear
and
reverence
,
and
spiritual
discovery
and
Revelation
of
his
Majesty
,
they
presently
fell
prostrat
on
the
Ground
Mat.
2.11
.
before
the
Babe
held
in
his
Mother's
Armes
;
and
after
worshipping
for
some
time
,
opened
their
Treasures
,
and
made
their
Presents
to
Him
;
full
of
silence
and
respect
;
and
testifying
their
duty
more
in
their
actions
,
and
humble
postures
,
than
in
their
words
:
Behaving
themselves
rather
as
in
a
Temple
than
in
a
lodging
.
§
.
67
The
Gifts
they
presented
were
Gold
,
Frankincense
,
and
Mirrhe
;
the
most
precious
things
of
their
Country
,
and
usually
offered
to
great
persons
,
see
Gen.
37.25
.
—
and
43.11
.
But
,
as
is
observed
,
more
especially
proper
offerings
to
this
Person
,
Aurum
regi
,
Thus
Deo
,
Myrrha
morituro
:
It
being
,
as
of
a
fragrant
smell
,
so
very
exficcative
,
and
preservative
from
Putrefaction
,
and
hence
much
used
in
the
embalming
of
the
Dead
.
Of
which
,
mingled
with
Aloes
,
another
Gumm
very
odoriferous
,
an
hundred
pound
weight
was
bestowed
by
Nicodemus
on
our
Lord
at
his
burial
,
with
which
the
linnen
cloths
,
wherein
his
Body
was
wrapped
,
were
besmeared
.
And
one
of
the
principal
Ingredients
this
was
of
the
Holy
ointment
appointed
for
anointing
the
Priests
and
Sanctuary
Exod.
30.23
.
Thy
Garments
smell
of
Mirrhe
,
Aloes
,
and
Cassia
,
saith
the
Psalmist
of
our
Lord
.
And
—
A
bundle
of
Mirrhe
is
my
well-beloved
unto
me
saith
the
Spouse
in
the
Canticles
chap.
1.
v.
13.
of
the
same
person
.
Such
Presents
these
great
Persons
(
for
such
both
their
Gifts
and
their
Title
of
Magi
intimate
them
to
be
;
This
being
a
science
studied
only
by
the
Nobility
in
those
Countries
,
and
the
skill
thereof
rewarded
with
the
highest
Honours
)
brought
to
this
Infant-Prince
,
as
the
first
Tribute
of
the
Gentiles
.
And
so
begun
to
be
fulfilled
those
Prophecies
,
which
have
not
as
yet
received
their
compleat
accomplishment
in
Psal.
71.
—
Coram
Illo
procedent
Aethiopes
:
&
inimici
ejus
terram
lingent
.
Reges
Tharsis
&
Insulae
munera
offerent
,
Reges
Arabum
&
Saba
dona
adducent
.
Et
adorabunt
eum
omnes
Reges
;
omnes
Gentes
servient
ei
.
—
And
in
Esai
.
60.
—
Surge
,
Illuminare
,
Jerusalem
,
quia
venit
lumen
tuum
.
—
Et
ambulabunt
Gentes
in
lumine
tuo
,
&
Reges
in
splendore
ortus
tui
.
—
Inundatio
Camelorum
operiet
Te
:
Dromedarri
Madian
&
Epha
:
Omnes
de
Saba
venient
,
Aurum
&
Thus
deferentes
,
&
laudem
Deo
annunciantes
.
Madian
and
Sheba
being
in
Arabia
Felix
,
East
from
Jerusalem
:
from
which
Sheba
came
the
Queen
with
such
presents
to
King
Salomon
,
and
the
Sabeans
that
took
away
Jobs
Cattel
.
Job
.
1.15
.
And
so
was
the
title
of
Ethiopia
common
also
to
Arabia
,
Numb.
12.1
.
as
well
as
to
the
Ethiopia
lying
West
of
it
and
further
off
.
§
.
68
Their
gifts
accepted
with
smiles
,
after
some
further
devotions
and
Contemplation
made
on
their
knees
,
whilst
their
hearts
were
filled
and
ravished
with
a
supernatural
joy
,
or
perhaps
Extasie
,
they
received
a
smile
and
Benediction
from
this
Omnipotent
Babe
,
and
so
retired
;
Infinitly
satisfied
for
the
long
journey
they
had
taken
;
and
their
illuminated
Reason
nothing
a
mated
,
but
much
edifyed
,
with
the
mean
accomodations
they
had
seen
,
and
the
humble
entrance
of
this
Lord
of
the
Universe
into
the
World
to
cure
its
Pride
;
and
lastly
,
ready
now
to
invite
Herod
,
and
all
the
Jewish
Nobility
to
the
enjoyment
of
that
spiritual
and
sublime
Happiness
,
of
which
they
had
the
honour
to
be
the
first
tasters
,
not
to
be
found
in
the
Pallaces
of
Kings
.
§
.
69
And
now
whilst
they
take
their
rest
that
night
in
the
Town
,
and
are
thinking
of
communicating
to
the
World
,
and
especially
to
the
pious
King
Herod
,
as
they
had
promised
,
the
happy
success
of
their
journey
,
and
the
celestial
Treasure
they
had
found
fit
to
be
removed
presently
by
Him
from
so
mean
a
lodging
into
the
sumptuous
Temple
,
he
had
newly
built
for
Him
:
Behold
in
their
sleep
the
〈◊〉
Lord
that
had
thus
far
discovered
his
Son
unto
them
,
further
commands
,
that
they
should
by
no
means
return
to
Herod
,
as
was
purposed
(
whose
Counsels
were
treacherous
)
but
secretly
and
speedily
depart
to
their
own
Country
another
way
:
which
also
they
successfully
performed
.
§
.
70
Meanwhile
,
what
great
Consolation
may
we
imagine
did
the
neglected
Virgin
Mother
,
and
her
devout
Husband
receive
(
next
to
the
enjoyment
of
our
Lord
)
in
such
their
desolate
lodging
,
from
the
unexpected
appearance
of
these
Royal
Guests
from
a
forraign
land
,
conducted
to
that
obscure
place
by
a
light
from
Heaven
!
from
their
suddain
prostration
and
Adoration
in
their
first
approach
,
as
subjects
also
of
this
new-born
Prince
;
and
from
those
rich
presents
,
an
opportune
supply
of
their
poverty
!
What
admiration
and
praise
of
the
infinite
bowels
of
the
Divine
mercy
,
when
;
enlightned
with
the
Holy
Spirit
of
Jesus
,
they
understood
,
by
this
homage
paid
by
these
Gentile-Princes
,
that
this
Babe
was
to
be
King
of
and
rule
over
,
not
only
Israel
,
but
the
whole
earth
!
Which
thing
also
they
heard
afterward
from
Simeon
at
his
Presentation
in
the
Temple
-
Lumen
ad
Revelationem
gentium
,
as
if
he
had
known
of
this
meeting
and
the
Star
.
So
God
is
wont
still
to
mix
hardships
with
Favours
,
and
recompence
any
sufferings
of
his
Saints
with
double
Consolations
.
But
in
this
present
satisfaction
and
repose
,
little
did
they
know
,
that
their
poor
Babe
so
meanly
lodged
was
the
talk
of
all
Jerusalem
,
and
envy
of
Herod
,
or
foresee
the
terrible
storm
that
would
shortly
arise
from
thence
.
§
.
71
There
had
bin
a
Law
from
the
beginning
(
as
appears
from
Abel's
offering
the
firstlings
of
his
flock
,
Gen.
4.4
.
)
of
offering
to
God
,
as
the
Creator
and
Proprietor
of
all
that
men
possess
,
the
first-born
of
every
Creature
;
both
of
Men
,
to
be
consecrated
to
his
more
special
service
and
Ministry
in
divine
things
;
and
of
clean
beasts
,
to
be
sacrificed
;
the
fat
burnt
,
and
the
flesh
of
them
to
be
the
Priests
Numb.
18.18
.
and
of
unclean
,
to
be
redeemed
for
a
certain
price
,
and
this
given
to
the
Priests
Numb.
18.15
,
16.
and
,
of
the
first-fruits
of
the
Earth
and
Trees
,
to
be
presented
to
the
Lord
,
heaved
or
waved
on
the
Altar
,
and
so
to
be
the
Priests
.
Again
,
upon
the
Lords
delivering
all
the
first-born
of
Man
and
Beast
among
the
Israelites
from
the
hand
of
his
destroying
Angel
,
in
the
night
when
he
slew
all
those
of
the
Egyptians
round
about
them
,
the
Lord
also
on
this
account
lai●
a
second
claim
of
these
things
to
his
own
service
and
disposal
.
§
.
72
Thus
the
Ministry
in
Holy
things
by
the
first-born
of
Men
,
(
except
where
some
special
election
was
made
of
another
to
the
right
of
primogeniture
,
as
is
thought
to
have
bin
of
Abel
,
and
was
of
Isaac
and
of
Jacob
)
continued
till
the
times
of
Moses
,
and
the
law-written
;
when
God
chose
the
Tribe
of
Levi
See
Exod.
19.22
.
—
24.5
.
(
of
which
was
Moses
)
in
their
stead
,
as
a
reward
for
their
abstaining
,
(
at
least
the
most
of
them
,
)
from
Idolatry
to
the
Molten
calf
;
and
for
their
adhering
to
Moses
,
and
valiantly
at
his
command
taking
revenge
of
this
sin
,
in
passing
through
the
Camp
,
and
slaying
all
they
met-with
brother
,
friend
or
foe
,
that
continued
then
in
their
prophane
mirth
and
feasting
.
§
.
73
And
upon
this
Election
of
the
Tribe
of
Levi
to
Minister
before
the
Lord
instead
of
the
first-born
(
Levits
also
were
first
offered
to
our
Lord
in
such
manner
as
the
first-born
were
See
Numb.
8.11
.
)
yet
God
still
retained
a
presentation
and
redemption
of
them
.
The
first-born
of
Man
then
being
a
Male
was
to
be
brought
after
a
month
old
,
(
that
this
ceremony
might
be
accompanied
also
with
the
purification
of
the
Mother
,
)
to
the
Sanctuary
,
or
Temple
,
and
there
presented
and
offered
by
the
Priest
unto
the
Lord
in
such
a
manner
as
the
heaved
or
waved
offerings
are
,
by
being
passed
from
one
hand
to
the
other
,
see
Exod.
29.24
.
and
being
thus
the
Lords
,
was
to
be
redeemed
with
five
shekels
of
silver
,
the
value
of
ten
shillings
or
somewhat
more
.
The
Mother
also
,
after
child-bearing
,
was
to
be
held
unclean
(
as
she
was
also
when
in
her
flowers
See
Lev.
12.2
.
—
15.19
.
)
If
it
were
a
Male
child
,
for
seven
daies
;
or
if
a
Female
,
'
twice
this
time
.
But
,
the
flux
of
her
blood
not
stopping
so
soon
,
was
to
remain
thirty
three
daies
more
(
in
all
forty
daies
)
for
her
purification
,
before
she
might
come
into
the
Sanctuary
,
or
the
publick
assembly
there
;
and
if
it
were
a
Female
the
time
of
her
purification
was
doubled
,
because
her
flux
in
such
a
birth
continued
longer
.
In
presenting
her self
here
,
she
was
to
bring
a
Lamb
,
or
,
if
poor
,
a
Turtle
Dove
,
or
Pigeons
for
an
Holocaust
;
and
Turtle-doves
or
Pigeons
for
a
sin-offering
;
such
offering
chiefly
relating
to
the
legal
immundicities
,
or
also
to
many
other
sins
committed
in
the
procreation
of
children
,
or
otherwise
,
as
these
are
truely
expiated
by
the
all-meritorious
sacrifice
of
our
Lord
;
the
antitype
of
all
these
Legal
offerings
:
as
also
the
offering
of
the
first-born
to
God
had
relation
to
the
only
self-acceptable
oblation
made
to
his
Father
of
this
first
and
only
begotten
Son
,
Christ
our
Lord
.
§
.
74
The
Holy
Virgin
then
,
with
S.
Joseph
her
husband
,
punctually
observed
this
law
of
Purification
(
as
before
of
Circumcision
tho
the
immaculate
Conception
and
Birth
of
our
Lord
really
needed
no
such
Ceremony
)
:
And
after
the
time
of
the
forty
daies
were
now
expired
,
and
now
their
first-born
above
a
month
old
;
took
their
journey
to
Jerusalem
from
Bethleem
,
where
they
had
sojourned
;
and
delaied
their
return
to
Nazareth
,
till
this
Holy
Ceremony
was
accomplished
.
Arrived
there
,
the
Holy
Virgin
,
at
the
time
of
the
morning-sacrifice
,
carrying
her
new-born
Son
to
his
Fathers
house
,
humbly
waited
in
the
first
Court
(
common
for
all
sort
of
people
,
clean
or
unclean
,
Jew
or
Gentile
)
till
the
two
Turtles
or
Pigeons
she
had
brought
,
according
to
their
mean
condition
(
for
the
Lamb
,
which
only
renders
all
other
oblations
acceptable
to
God
,
was
that
she
carried
in
her
arms
,
her
Son
)
were
offered
by
the
Priest
attending
there
;
the
one
for
her
cleansing
,
the
other
for
an
Holocaust
of
Adoration
,
and
thanksgiving
to
God
for
her
safe
delivery
,
and
new-born
Son
.
Which
done
,
she
was
admitted
into
the
inner
Court
of
the
Holy
Congregation
,
which
compassed
the
Temple
and
Court
of
the
Priests
:
and
where
the
people
beheld
the
service
of
the
Altar
,
of
burnt-offerings
,
standing
in
this
Court
,
and
together
with
the
Priest
at
such
time
offered
up
their
Praiers
and
Praises
to
God
.
Here
the
Priest
received
the
Holy
Child
from
their
hands
,
and
presented
him
to
the
Lord
,
at
or
over
the
Altar
,
with
the
usual
Ceremony
.
§
.
75
But
we
may
justly
imagine
,
that
our
Lord
himself
,
who
at
this
time
had
nothing
of
the
infirmity
of
Child-hood
or
Infancy
in
his
soul
and
understanding
,
much
more
completed
this
oblation
,
in
now
presenting
himself
,
with
infinite
joy
and
an
infantine
innocency
and
simplicity
,
for
the
much
longed
for
Redemption
from
Satan
of
poor
man-kind
,
by
his
taking
their
nature
upon
him
,
now
become
his
Brethren
;
and
freely
devoting
himself
to
fulfil
his
whole
will
,
in
all
things
the
Prophets
had
foretold
concerning
his
great
sufferings
;
and
at
last
the
shedding
his
blood
,
and
laying
down
his
life
on
the
Cross
.
After
this
Ceremony
was
paid
the
fore-mentioned
price
of
his
Redemption
;
and
so
the
Child
returned
to
his
Mother
.
For
he
not
descended
from
Levi
,
but
of
the
Tribe
of
Judah
,
had
not
the
happy
Lot
of
Samuel
;
which
he
and
his
Mother
would
most
have
desired
,
to
attend
upon
his
Father
,
and
in
his
house
,
continually
from
his
youth
;
but
was
to
undergo
abroad
a
thousand
miseries
;
and
to
be
educated
in
obscurity
,
in
a
part
of
the
Countrey
half
Gentile
,
and
the
most
remote
from
this
house
,
for
thirty
years
;
until
the
time
should
come
of
his
manifestation
.
And
thus
was
he
,
who
came
to
redeem
us
,
first
to
be
redeemed
,
and
bought
of
his
Father
,
the
proper
owner
of
all
things
,
for
our
use
,
and
need
of
him
,
in
all
those
labours
,
and
sufferings
,
and
merits
of
his
life
and
death
for
us
.
§
.
76
On
this
day
was
the
prophecy
of
Haggai
and
Malachy
Hag.
2.7
,
9.
Malac.
3.1
.
fulfilled
and
made
good
;
wherein
God
promised
,
that
the
desired
of
all
Nations
and
the
Messias
of
the
[
new
]
Covenant
,
in
whom
they
delighted
,
and
by
whom
they
should
have
peace
,
should
come
to
his
Temple
;
and
thereby
the
glory
of
the
latter
house
[
that
seemed
so
contemptible
]
should
be
greater
than
the
former
.
Which
Temple
also
was
a
litle
before
much
more
sumptuously
rebuilt
by
Herod
,
as
it
were
,
for
the
more
solemn
reception
,
and
honour
of
this
Lord
thereof
;
though
intended
by
Herod
for
his
own
.
Begun
to
be
rebuilt
by
him
in
the
21
year
of
his
Reign
,
and
in
some
Eight
years
finished
,
and
Dedicated
,
as
to
the
chief
Body
of
the
house
:
but
all
the
outworks
,
and
buildings
not
finished
till
46
years
afterwards
;
and
about
the
time
when
our
Lord
,
receiving
Baptism
from
John
,
began
his
predication
.
See
John
.
2.20
.
§
.
77
Here
,
whilst
our
Lord
,
as
it
were
,
took
possession
of
his
Fathers
house
,
and
whilst
these
Ceremonies
were
performed
by
the
Priest
;
And
the
blessed
Virgin
and
S.
Joseph
,
who
further
considered
whose
Son
it
was
,
and
to
whom
offered
,
were
continuing
their
devotions
and
infinit
thanks
to
God
for
this
new-born
Saviour
of
man-kind
,
and
the
honour
he
had
done
the
humility
of
his
hand-maid
,
chosen
for
his
Mother
;
and
were
reflecting
also
on
the
strange
things
spoken
to
them
of
this
Divine
off-spring
by
the
Angel
Gabriel
and
others
,
by
S.
Elizabeth
,
by
the
Shepheards
,
and
on
the
Homage
of
the
Sages
;
there
came
at
the
same
instant
into
the
Temple
tho
holy
old
man
Simeon
,
(
uncertain
whether
a
Priest
,
but
conjectured
rather
none
from
the
Evangelist's
silence
herein
)
who
,
enlightned
by
the
prophecies
and
the
common
expectation
that
was
in
those
daies
(
see
Luk.
2.38
.
)
of
this
new
King
,
[
for
this
Nation
by
the
Divine
Providence
had
bin
detained
ever
after
the
Babylonian
Captivity
,
less
or
more
,
under
the
servitude
of
forraign
Nations
,
and
of
the
great
Empires
of
the
world
;
to
cause
in
them
a
more
ardent
desire
and
dependance
upon
the
promised
Messias
,
for
freeing
Israel
,
as
they
imagined
,
from
the
Roman
heavy-yoke
;
but
Simeon
with
more
spiritual
eyes
expelling
it
for
freeing
the
world
from
the
servitude
of
sin
and
Satan
,
]
who
I
say
had
,
for
many
,
years
,
longed-after
,
and
prayed-for
,
the
comming
of
this
Messias
,
and
the
Redemption
of
all
Mankind
.
For
to
this
devout
person
,
we
may
imagine
,
his
seeing
the
world
so
over-run
with
sin
,
and
held
captive
by
Satan
,
caused
much
grief
,
for
the
offending
of
God
,
and
loss
of
so
many
souls
and
that
he
often
brake
out
into
the
like
passion
with
the.
Prophet
Esaiah
chap.
62.
1.
—
For
Sion's
sake
I
will
not
hold
my
peace
,
and
for
Jerusalems
sake
I
will
not
rest
,
until
the
righteousness
thereof
go
forth
as
brightness
,
and
the
salvation
thereof
as
a
Lamp
that
burneth
.
And
vers.
6
,
11.
—
I
will
not
hold
my
peace
day
nor
night
,
I
will
give
him
no
rest
,
till
he
establish
,
till
he
make
Jerusalem
a
praise
in
the
earth
,
till
the
salvation
of
Sion
cometh
,
and
his
reward
is
with
him
and
his
recompence
before
him
.
And
upon
such
fervent
supplications
of
his
,
the
Holy
Ghost
for
his
consolation
revealed
unto
him
;
that
,
notwithstanding
his
old
age
and
small
distance
from
the
Grave
,
yet
he
should
not
dy
before
he
had
seen
the
Lords
Christ
.
And
at
this
time
the
same
Holy
Spirit
again
gave
him
notice
of
our
Load
's
being
then
in
the
Temple
,
a
small
infant
in
the
arms
of
a
poor
Virgin
.
§
.
78
Upon
which
,
coming
in
thither
at
this
Instant
,
with
great
Devotion
and
Humility
he
took
this
Divine
Child
out
of
his
Mother's
Armes
,
(
being
herein
a
representative
of
the
Church
accepting
from
God's
hands
this
her
Redeemer
)
;
and
,
in
the
embracing
of
him
filled
with
the
Holy
Ghost
,
as
Elizabeth
was
before
,
Luk.
1.41
;
and
lifting
up
his
eies
to
Heaven
joyfully
sung
before
the
company
there
assembled
his
Nunc
dimittis
servum
tuum
in
pace
secundum
verbum
tuum
:
blessing
God
for
the
salvation
he
had
prepared
,
not
only
for
the
Jewish
Nation
,
but
all
the
world
;
and
for
this
childs
being
,
as
the
glory
of
Israel
,
so
the
light
of
the
Gentiles
.
This
suddain
action
and
prophecy
of
this
reverend
old
Man
putting
our
Blessed
Lady
and
S.
Joseph
into
a
new
joyful
wonder
after
all
those
other
testimonies
concerning
the
child
heard
before
;
and
adding
still
more
matter
to
the
Holy
Virgins
treasure
;
out
of
which
all
these
things
came
to
the
knowledg
of
Posterity
.
§
.
79
After
this
he
delivered
the
Holy
Infant
again
to
his
Mother
.
And
,
in
giving
,
as
an
old
Man
if
not
also
a
Priest
,
his
Benediction
to
the
thrice
happy-parents
;
and
,
by
the
revelation
of
the
same
Holy
Ghost
,
foreseeing
also
the
great
sufferings
of
our
Lord
that
were
to
follow
,
and
the
oppositions
that
would
be
made
to
his
new
Kingdom
,
(
of
which
sufferings
one
heavy
one
was
then
immediatly
to
break
forth
)
he
made
his
more
particular
addresses
to
the
Mother
of
our
Lord
(
for
S.
Joseph
,
before
those
saddest
times
,
was
to
be
at
rest
)
and
told
her
;
That
as
the
child
was
born
for
the
advancement
(
as
he
had
already
said
)
of
many
in
Gods
people
Israel
,
such
as
should
yeild
to
his
Scepter
;
so
also
for
the
fall
and
utter
ruine
of
many
others
,
such
as
should
not
believe
and
acknowledg
him
,
and
those
secularly
Great
;
and
that
this
age
should
throughly
discover
the
goodness
or
wickedness
of
mens
hearts
.
And
that
he
should
be
set
up
as
a
sign
to
all
the
world
,
that
should
be
much
contradicted
and
spoken
against
by
the
great
ones
thereof
,
(
as
more
especially
he
was
at
his
death
,
being
lifted
up
on
high
on
the
pole
of
the
Cross
,
and
all
the
people
about
him
blaspheming
;
See
Psal.
105.18
.
After
,
and
for
,
which
followed
also
the
destruction
of
Jerusalem
,
and
the
dispersion
and
Captivity
of
that
Nation
until
this
day
)
.
When
also
,
as
it
were
,
a
sharp
sword
should
pierce
her
Soul
out
of
Maternal
compassion
towards
him
,
whilst
she
should
stand
by
and
behold
such
things
done
to
the
innocency
of
the
Holy
One
of
God
.
After
which
words
,
spoken
by
him
much
what
in
the
expressions
of
the
ancient
Prophets
,
See
Esay
.
8.14,15
.
—
42.6
.
—
49.6
.
—
52.10
.
—
11.10
.
—
65.2
.
(
as
we
usually
find
those
later
in
the
new
Testament
to
deliver
their
predictions
in
the
language
of
the
Old
,
both
coming
from
the
same
Dictator
)
and
he
receiving
again
from
the
Infant
the
Benediction
he
bestowed
on
the
parents
,
he
now
joyfully
retired
waiting
and
preparing
himself
for
his
near
approaching
death
and
dissolution
from
the
many
infirmities
of
his
old
age
.
§
.
80
No
sooner
had
he
finished
his
discourse
causing
much
admiration
in
the
hearers
,
but
,
that
this
first
Divine
testimony
concerning
our
Lord
now
openly
given
in
the
Temple
might
be
celebrated
and
ratified
by
two
witnesses
,
and
those
of
both
Sexes
(
as
both
were
equally
concerned
in
this
happy
news
)
a
woman
also
of
a
great
age
,
Anna
a
Prophetess
too
,
detained
in
this
life
,
as
Simeon
was
,
for
her
beholding
the
Lord
Christ
,
came
in
at
the
same
time
and
seconded
Simeon
in
the
like
Relation
concerning
this
child
his
being
the
new-born
Messias
and
Saviour
of
the
world
.
To
which
the
Holiness
of
her
person
,
and
severity
,
and
sequestration
of
her
life
from
common
converse
,
somewhat
like
that
of
the
Baptist
,
added
very
much
.
Whom
the
Evangelist
thus
sets
forth
;
That
she
had
lived
in
perpetual
widowhood
from
her
youth
,
after
only
having
seven
years
enjoyed
an
husband
;
and
now
,
aged
84
years
,
departed
not
from
the
Temple
;
where
(
many
chambers
belonging
to
it
)
we
may
imagine
she
might
have
some
little
Cell
for
her self
,
and
her
necessary
provision
brought
to
her
thither
;
and
,
beside
her
Devotions
,
might
do
some
little
services
more
proper
for
women
in
assistance
of
the
Priests
.
And
some
such
thing
,
of
women
serving
and
attending
on
the
Tabernacle
,
we
read
in
Exod.
38.8
.
and
again
in
1
Sam.
2.22
.
And
,
after
the
settlement
of
the
Gospel
,
in
1
Tim.
5.
is
mentioned
such
a
sequestration
and
retirement
of
widows
(
living
together
and
taken
care-of
for
their
maintenance
by
the
Church
)
for
the
peculiar
service
of
God
and
his
Saints
.
Where
vers.
5.
it
is
said
of
these
also
,
that
—
Desolate
and
trusting
in
God
[
to
whom
they
dedicated
their
continency
and
service
,
for
their
subsistence
]
they
continued
in
supplications
and
praiers
night
and
day
.
So
,
—
From
the
Temple
this
Holy
widow
(
saith
the
Evangelist
)
departed
not
;
but
served
God
there
with
fastings
and
praiers
night
and
day
.
With
fastings
,
as
this
being
the
best
preservative
of
chastity
,
and
preparative
for
Devotion
,
by
allaying
and
calming
the
Spirits
and
Passions
and
mortifying
and
taming
the
flesh
.
The
chief
subject
of
whose
Devotions
,
as
of
Simeons
,
probably
were
the
Redemption
of
God's
people
by
his
sending
quickly
the
promised
Messias
,
then
much
spoken
of
.
She
then
at
this
blessed
sight
and
the
fulfilling
of
it
,
first
fell
on
praising
and
giving
thanks
to
God
,
and
witnessed
the
same
things
with
Simeon
(
her
coming
also
casually
after
him
removing
the
suspition
of
any
combination
)
concerning
this
Heavenly
child
to
all
there
present
;
nor
only
to
them
,
but
to
all
those
pious
people
in
Jerusalem
that
resorted
to
her
,
and
expected
also
this
Redemption
,
Luk.
2.38
.
which
,
by
her
eminent
sanctity
,
and
her
being
noted
also
for
the
gift
of
Prophecy
,
must
make
no
small
noise
in
the
City
;
after
the
Magi
had
spread
this
news
there
before
by
their
solicitous
inquisition
after
this
new-born
King
.
§
.
81
This
that
passed
so
publickly
in
the
Temple
,
after
King
Herod's
long
expectation
of
the
return
of
the
Magi
,
(
supposing
them
perhaps
to
have
travailed
further
to
see
the
Country
,
or
that
disappointed
of
their
expectation
out
of
shame
they
had
secretly
with-drawn
themselves
from
a
publick
derision
)
soon
gave
him
a
new
alarm
;
and
so
quickned
his
bloody
intention
of
destroying
the
Holy
Infant
.
Meanwhile
these
holy
rites
devoutly
performed
,
and
such
praises
and
acclamations
received
at
Jerusalem
as
were
before
at
Bethleem
,
the
Holy
Mother
treasuring
up
all
these
things
in
her
heart
,
and
Holy
Simeons
last
words
(
bodeing
great
afflictions
)
as
well
as
the
first
,
returned
with
her
husband
S.
Joseph
the
same
day
to
Bethleem
.
[
For
an
immediate
return
of
them
from
Jerusalem
to
Nazareth
,
which
some
imagine
,
seems
not
so
well
to
sute
with
the
following
story
,
of
their
being
sent
away
into
Egypt
.
For
at
Nazareth
,
they
being
so
far
removed
from
Bethleem
,
their
stay
seems
to
have
been
secure
enough
;
or
their
flight
from
thence
would
rather
have
bin
directed
North-wards
to
some
part
of
Syria
near
hand
,
than
Southwards
into
Egypt
;
as
beating
again
the
way
they
came
,
thro
all
their
Country
first
,
and
flying
from
Herod
just
the
way
toward
him
.
]
§
.
82
To
Bethleem
then
they
returned
for
ordering
some
little
matters
there
,
or
also
giving
their
little
one
some
repose
;
but
purposing
a
return
to
Nazareth
,
with
all
convenient
speed
,
and
with
great
apprehensions
of
the
Consolations
they
should
have
in
shewing
to
her
parents
and
kindred
her
new-born
Son
,
and
in
providing
for
his
better
accomodation
,
as
also
in
the
recounting
to
them
the
many
strange
things
of
her
journey
;
when
behold
they
had
no
sooner
,
after
a
weary
journey
,
setled
themselves
and
the
Infant
to
take
some
rest
,
but
that
the
Angel
,
probably
that
very
night
,
appeared
to
Joseph
and
commanded
him
immediatly
to
take
the
young
Child
and
his
Mother
(
for
so
it
is
observed
the
Angel
in
reverence
stiles
her
v.
13.
and
again
v.
20.
and
not
his
wife
)
and
to
secure
him
by
a
speedy
flight
from
that
place
,
for
that
Herod
sought
immediatly
to
slay
him
;
and
this
a
flight
not
to
some
neighbouring
Village
,
or
to
his
own
Country
Galilee
;
but
,
quite
contrary
,
still
removed
further
from
home
,
and
friends
,
into
Egypt
;
a
country
of
above
200
miles
distance
,
through
a
vast
Desart
in
a
cold
season
,
with
a
Child
only
six
weeks
old
(
after
a
wearisome
travel
of
it
and
them
the
day
before
)
unto
a
people
of
another
language
;
left
also
uncertain
how
long
their
stay
,
which
was
to
be
so
long
as
Herod
lived
.
Where
what
tolerable
entertainment
could
they
expect
,
when
they
had
received
such
mean
accomodation
among
their
friends
and
kindred
?
Such
was
Gods
command
to
Abraham
,
and
his
obedience
Gen.
12.1
.
but
he
much
better
provided
and
attended
.
§
.
83
The
Holy
Man
,
without
replying
or
disputing
,
why
not
Galilee
thought
a
place
remote
enough
;
or
,
why
not
God
take
away
Herods
life
to
save
his
Sons
;
He
rose
immediatly
and
departed
by
night
without
any
conscious
thereof
(
their
poverty
being
free
from
encombrances
)
taking
Jesus
their
treasure
with
him
;
He
and
the
Mother
,
to
whom
he
had
communicated
the
Angels
message
,
being
perfectly
resigned
and
full
of
confidence
in
God
,
and
she
also
instead
of
disswading
,
animating
and
hastening
him
thereto
.
And
the
same
resignation
was
also
in
the
little
Jesus
to
the
will
of
his
Father
;
now
engaged
in
a
greater
suffering
than
that
of
the
Straw
and
Cratch
,
or
yesterdaies
travel
to
Jerusalem
;
smiling
upon
them
in
the
midst
of
their
cares
concerning
him
,
and
already
beginning
to
fulfil
the
prophecies
that
were
written
of
him
.
A
type
of
whom
was
that
of
Israel
:
called
also
Gods
first-born
Exod.
4.22
.
and
of
whom
he
saith
(
Hose.
11.1
,
when
Israel
was
a
child
then
I
loved
him
,
and
called
my
Son
out
of
Egypt
)
in
its
first
child-hood
being
by
the
Divine
appointment
carried
into
Egypt
for
its
Education
;
and
brought
thence
with
a
strong
hand
after
that
Pharaoh
was
destroyed
,
as
our
Lord
was
after
Herod
;
which
Pharaoh
also
,
as
Herod
,
had
appointed
that
all
the
Male-children
of
Israel
so
soon
as
born
should
be
slain
,
thinking
thus
to
have
destroyed
Gods
first-born
Israel
.
§
.
84
Our
Little
Lord
rejoyced
also
at
his
going
now
,
as
it
were
,
to
take
possession
of
his
promised
Psal.
2.8
.
inheritance
of
the
Gentiles
,
to
whom
he
brought
salvation
as
well
as
to
the
Jews
.
And
as
in
Bethleem
he
had
already
received
the
Homage
of
the
East
,
so
now
he
went
himself
in
person
to
this
Southern
Region
,
to
establish
his
new
Kingdome
there
,
where
was
at
that
time
the
very
throne
and
seat
of
Satan
;
and
,
which
was
the
chief
Mother
of
Idolatry
and
Superstition
in
the
whole
Gentile
world
,
and
the
Source
where
the
rest
of
the
Western
and
Northern
parts
learnt
,
and
whence
they
derived
,
it
.
But
again
,
which
,
after
this
gracious
visit
of
his
,
and
by
his
Redemption
its
being
subdued
to
the
Gospel
,
became
no
less
exemplaplary
to
the
rest
of
the
Christian
world
in
an
extraordinary
Sanctity
and
Devotion
:
all
the
Desarts
also
thereof
being
filled
with
multitudes
of
persons
,
who
having
cast-off
all
secular
cares
,
and
having
all
things
common
,
were
wholly
employ'd
in
the
Divine
service
and
Contemplation
.
From
which
the
rest
of
Christianity
derived
the
first
pattern
(
after
that
exercised
in
the
Acts
Act.
2.44
.
)
and
Rules
thereof
.
And
thus
the
Divine
Majesty
,
the
more
fully
to
shew
himself
now
by
his
Son
reconciled
to
the
whole
world
,
sent
him
so
soon
as
born
to
that
Country
especially
,
toward
which
of
all
others
he
had
formerly
shewed
his
greatest
wrath
and
displeasure
;
and
on
which
formerly
he
had
powred
out
so
many
plagues
.
§
.
85
Of
this
gracious
visitation
of
Idolatrous
Egypt
by
our
Lord
much
is
foretold
by
the
Prophet
Esay
chap.
19.
where
it
is
said
,
vers.
1.
—
That
the
Lord
shall
come
thither
on
a
Cloud
,
[
in
corpore
quasi
in
nube
vectus
]
,
and
the
Idols
of
Egypt
shall
be
moved
at
his
presence
:
and
the
heart
of
Egypt
shall
be
melted
tn
the
midst
of
it
.
And
vers.
18.
—
That
the
Cities
thereof
shall
speak
the
Language
of
Canaan
.
[
Of
which
Cities
one
mentioned
is
Heliopolis
,
in
or
near
which
our
Lord
is
supposed
to
have
sojourned
there
]
.
And
,
in
that
day
that
there
shall
be
an
Altar
unto
the
Lord
in
the
midst
of
the
Land
of
Egypt
,
and
Sacrifices
offered
and
vowes
made
to
him
.
In
that
day
,
that
Israel
shall
be
the
third
with
Egypt
and
Assyria
:
and
a
blessing
in
the
midst
between
them
;
whom
[
all
which
three
]
the
Lord
of
hosts
shall
bless
,
saying
,
Blessed
be
Egypt
my
people
,
and
Assyria
the
work
of
my
hands
,
and
Israel
my
inheritance
.
This
Blessing
,
and
pitty
,
and
reconciliation
,
purchased
by
himself
,
this
Infant
now
rejoyced
to
carry
to
them
,
and
to
make
them
capable
also
of
Altars
and
Sacrifices
,
before
the
Gospel
restrained
to
Jerusalem
.
§
.
86
By
our
Lords
removing
also
thither
,
and
leaving
his
own
Country
so
early
,
was
presignified
the
course
and
progress
of
the
Gospel
;
that
it
should
pass
,
first
,
to
the
Body
of
the
Gentiles
;
and
so
,
when
their
fulness
come-in
return
to
the
whole
Body
of
the
Jews
;
when
Antichrist
,
of
whom
Herod
was
a
type
,
should
be
first
destroyed
,
and
then
be
a
third
fulfilling
of
the
prophecy
of
Hosea
.
—
Out
of
Egypt
have
I
called
my
Son
.
For
these
joyes
set
before
him
,
this
Royal
Infant
despised
this
cross
so
early
laid
upon
his
tender
shoulders
;
and
took
so
long
a
journey
,
with
as
much
jubilation
in
obedience
to
his
Father
,
as
his
Parents
,
with
compassion
of
him
.
§
.
87
S.
Joseph
,
being
summoned
for
his
and
the
Blessed
Virgins
appearance
at
Bethleem
when
she
very
great
with
Child
and
unfit
for
travelling
on
foot
,
probably
had
procured
an
Asse
to
carry
her
thither
;
and
kept
him
there
till
their
shortly-intended
return
home
.
And
so
,
by
the
service
of
this
poor
beast
,
which
was
very
ready
at
hand
as
lodging
in
the
same
Roome
,
this
long
journey
was
some-what
eased
:
the
Holy
Virgin
riding
thereon
and
carrying
our
Lord
in
her
lap
,
and
S.
Joseph
leading
him
,
perhaps
laden
also
with
some
tooles
proper
to
his
trade
,
wherewith
he
was
to
get
his
and
their
living
:
and
very
opportunely
had
the
Magi
presented
them
with
a
little
gold
to
defray
the
charges
of
the
way
,
till
somewhere
settled
in
Egypt
he
might
subsist
by
his
labours
.
§
.
88
And
now
leaving
these
holy
travellers
on
their
way
,
making
all
possible
speed
the
childs
age
could
suffer
and
such
a
beast
perform
,
and
S.
Joseph
using
the
greatest
diligence
and
fidelity
toward
such
a
double
treasure
he
had
care
of
,
the
Child
and
his
Mother
;
and
He
and
She
passing
their
time
partly
in
a
reverend
silence
and
Devotions
to
God
,
partly
in
discoursing
and
calling
to
mind
all
the
wonderful
things
they
had
hitherto
heard
and
seen
concerning
their
litle
one
,
which
afforded
them
great
consolations
in
the
treading
those
tedious
Desarts
;
Let
us
now
return
to
Herod
.
He
seeing
the
Eastern
strangers
had
thus
deceived
him
,
and
being
yet
more
incensed
by
reflecting
,
on
the
former
Labours
of
his
new-gotten
Kingdom
not
being
of
the
race
of
the
Jews
;
On
his
vast
expences
on
many
Sumptuous
buildings
and
especially
on
their
Temple
;
the
more
to
ingratiate
himself
with
that
Nation
;
On
the
Title
of
the
Messias
which
some
of
his
flatterers
had
already
conferred
upon
himself
;
and
,
besides
this
,
being
made
very
jealous
by
many
former
conspiracies
,
for
which
he
had
also
already
put
some
of
his
own
children
and
wives
to
death
;
much
disgusted
also
with
the
chief
Priests
,
who
,
asked
by
him
where
the
Messiah
should
be
born
,
instead
of
naming
him
to
this
honour
,
and
disclaiming
any
other
,
answered
,
without
studying
,
in
Bethleem
;
and
produced
the
clear
words
of
the
Prophet
concerning
it
.
§
.
89
All
these
things
I
say
rowling
in
his
mind
removed
from
him
all
humanity
or
demur
touching
his
intended
slaughter
.
And
therefore
,
without
any
inquisition
first
,
that
is
mentioned
,
either
to
what
place
or
house
the
Magi
when
come
thither
repaired
;
Or
what
Nobility
there
of
Davids
race
,
by
having
a
Son
lately
born
,
was
more
liable
to
such
a
suspition
,
(
tho
had
such
a
quest
bin
made
,
Our
Lords
Stable
and
Cratch
were
now
very
advantagious
to
have
escaped
such
a
search
,
and
none
was
conscious
of
the
motions
of
the
Wise-Men
,
but
the
Star
)
,
he
sent
his
souldiers
,
all
on
a
suddain
,
to
sorround
and
surprise
the
Bethleemites
when
expecting
or
fearing
no
such
thing
;
and
who
,
had
they
fore-known
of
such
a
body
of
armed
,
men
coming
against
them
,
yet
could
not
have
imagined
this
to
be
intended
only
against
such
persons
as
were
not
yet
capable
of
being
accused
of
any
fault
,
and
therefore
had
none
provided
for
their
safety
;
and
die
slaughter
was
yet
more
cruel
being
done
,
by
a
multitude
of
Soldiers
every
where
dispersed
,
as
it
were
all
at
once
.
[
A
cruelty
surpassing
all
belief
,
had
not
Herod
bin
the
Actor
;
famous
also
for
the
killing
of
his
own
children
;
and
of
whom
Josephus
relates
,
not
long
after
this
,
a
like
inhumanity
,
Viz.
his
designing
the
murther
and
Destruction
of
all
the
Jewish
Nobility
,
of
which
more
hereafter
]
.
To
make
also
the
surer
work
,
which
was
but
necessary
against
a
down-right
prophecy
,
he
caused
not
only
those
born
a
litle
before
the
Sages
arrival
at
Jerusalem
,
but
all
whatever
born
within
two
years
before
,
to
be
slain
;
and
that
not
only
of
those
born
in
the
Town
,
but
in
the
territories
or
Coasts
,
of
Bethleem
,
having
asked
and
learnt
from
the
wise-men
,
punctually
at
what
time
the
Star
first
appeared
to
them
.
From
which
we
may
collect
the
Star
to
have
bin
observed
and
admired
by
them
for
some
two
years
before
:
as
Comets
use
to
precede
for
some
time
the
events
they
signify
;
but
the
certain
indication
and
design
thereof
to
have
bin
only
then
revealed
to
them
,
when
the
child
was
already
born
.
§
.
90
The
cry
and
lamentation
of
the
poor
Bethleemites
,
and
especially
of
the
Mothers
all
so
suddainly
bereft
of
their
children
,
was
so
great
;
that
S.
Matthew
declares
it
to
have
bin
specially
foretold
by
the
Prophet
Jeremy
in
those
words
chap.
31.15
.
Thus
saith
the
Lord
[
which
shews
also
nothing
done
in
this
business
without
his
certain
providence
in
it
]
A
voice
was
heard
in
Ramah
[
a
chief
Town
or
the
Tribe
of
Benjamin
Rachels
progeny
]
lamentation
and
bitter
weeping
:
Rachel
[
who
dyed
and
was
buried
near
Bethleem
]
weeping
for
her
children
,
refused
to
be
comforted
for
her
children
,
because
they
were
not
;
Viz.
being
carried
away
from
her
into
captivity
;
which
was
the
first
fulfilling
of
this
prophecy
of
Jeremy
,
and
which
was
a
type
of
this
other
the
more
principal
accomplishment
of
it
here
.
But
,
there
,
the
Lord
presently
comforts
her
,
saying
vers.
16
,
17.
—
Refrain
thy
voice
from
weeping
and
thine
eies
from
tears
;
for
there
is
hope
in
thine
end
,
saith
the
Lord
,
that
thy
children
shall
come
again
to
their
own
border
and
from
the
land
of
the
Enemy
;
and
vers
.
;
9.
—
I
am
a
Father
to
Israel
and
Ephraim
is
my
first-born
.
And
afterward
,
in
the
same
chapter
vers.
22.
is
a
promise
made
to
them
of
the
Messias
.
§
.
91
And
,
so
happens
it
exactly
here
also
in
the
more
principal
fulfilling
thereof
.
This
rough
beginning
of
the
slaughter
of
the
Infants
at
our
Lords
birth
being
a
type
of
his
that
was
to
follow
:
and
presignifying
what
should
be
done
first
in
the
slaughter
,
in
the
appointed
time
,
of
our
Lord
himself
,
a
person
more
innocent
than
these
Infants
,
and
Gods
first-born
;
and
again
in
the
slaughter
of
many
innocent
Martyrs
in
the
first
beginning
and
infancy
of
Christian
Religion
,
by
the
tyranny
of
the
Roman
Herods
;
our
Mother
,
the
Church
,
as
Rachel
,
disconsolately
weeping
over
them
.
But
this
slaughter
,
as
the
other
captivity
,
ended
in
joy
;
and
the
children
came
again
,
and
all
these
designs
were
frustrated
,
as
Herod's
was
;
and
religion
still
survived
their
wrath
and
persecutions
.
And
,
as
Rachels
Son
born
at
Bethleem
was
first
called
a
Benoni
,
but
afterwards
a
Benjamin
,
so
also
was
this
type
perfectly
fulfilled
in
our
Lords
being
made
a
Benjamin
,
and
sitting
at
his
Fathers
right
hand
at
last
,
after
thus
his
being
at
first
a
Benoni
:
and
these
Infants
also
,
that
suffered
for
him
,
were
for
this
advanced
by
the
Divine
bounty
to
the
eternal
rewards
of
Martyrdome
.
§
.
92
Yet
,
in
this
innocency
of
the
children
,
there
seems
to
be
some
effect
of
the
Divine
Justice
upon
the
parents
:
who
must
needs
have
highly
incurred
his
displeasure
in
the
great
inhumanity
they
had
shewed
to
a
poor
stranger
,
one
of
their
own
kindred
,
ready
to
lye
down
,
in
shutting
her
out
of
their
doors
;
which
,
tho
they
had
bin
never
so
full
of
guests
,
should
rather
have
bin
done
to
some
other
of
them
than
to
such
an
helpless
object
of
their
charity
.
Which
fault
was
yet
more
aggravated
in
suffering
her
and
her
new-born
Child
,
for
so
long
a
time
after
also
,
Luk.
2.17
.
to
lodg
amongst
the
beasts
,
(
if
our
Blessed
Lady
sojourned
in
the
Stable
till
her
purification
)
when
the
Text
also
saith
,
that
the
Shepheards
had
given
them
some
notice
of
the
Dignity
of
the
Child
,
and
his
Mother
.
§
.
93
The
cruelty
of
this
Infanticide
was
so
much
noised
every
where
abroad
as
it
soon
came
to
the
ears
of
Augustus
.
—
Qui
cum
audisset
(
saith
Macrobius
Saturnal
.
lib.
1.
)
inter
pueros
,
quos
in
Syria
Herodes
Rex
Judaeorum
intra
bimatum
jussit
interfici
,
filium
quoque
ejus
occisum
;
[
some
saying
that
he
had
then
also
caused
to
be
slain
a
Son
of
his
own
,
lately
born
of
a
wife
of
his
that
was
of
the
Tribe
of
Judah
]
ait
,
Melius
est
Herodis
Porcum
esse
,
quam
filium
.
Herod
being
a
Proselite
of
the
Jewish
Religion
,
and
this
prohibiting
the
killing
of
Swine
,
or
eating
their
flesh
,
as
held
a
most
unclean
beast
.
But
Augustus
herein
might
perhaps
also
reflect
,
both
on
the
former
slaughter
of
two
sons
of
his
,
Aristobulus
and
Alexander
,
on
suspition
of
a
conspiracy
against
him
;
and
on
the
leave
he
had
lately
procured
from
the
same
Emperor
for
the
killing
another
of
his
sons
Antipater
,
whom
afterward
he
caused
to
be
put
to
death
on
the
same
account
.
§
.
94
Whilst
this
bloody
Tragedy
was
acting
in
Judea
,
S.
Joseph
with
his
holy
charge
safely
arrived
in
Egypt
.
Where
his
sojourning
found
the
more
consolation
and
friends
,
by
reason
of
the
Multitude
of
the
Jewish
Nation
,
that
at
this
time
inhabited
there
,
as
also
in
Cyrene
and
the
parts
beyond
it
.
For
this
Nation
,
according
to
Gods
promise
,
multiplying
exceedingly
,
were
in
all
times
much
dispersed
abroad
(
for
which
see
Acts
2.8
.
)
being
placed
also
by
the
Divine
Providence
as
it
were
in
the
midst
of
Nations
,
and
at
the
end
of
the
Mediterranean
Sea
▪
from
whence
all
the
Western
Countries
received
their
first
Colonies
,
and
inhabitants
,
by
reason
of
the
first
peopling
of
the
world
made
in
the
East
.
Every
where
also
,
where
the
Jews
planted
themselves
,
they
had
Synagogues
:
and
in
these
publickly
read
to
them
the
Books
of
Moses
and
the
Prophets
;
by
which
also
were
begotten
amongst
other
Nations
many
Proselites
to
the
Jewes
Religion
;
and
such
was
the
Queen
of
Ethiopia's
Eunuch
.
And
this
also
prepared
the
way
for
the
easier
spreading
afterward
of
the
Gospel
:
for
where
ever
almost
the
Apostles
came
,
they
found
Jews
;
and
so
began
first
their
preaching
in
their
Synagogues
,
and
with
the
expounding
to
them
of
the
prophets
read
to
them
on
the
Sabbaths
.
And
these
forraign
Jews
were
also
the
better
preserved
in
the
true
knowledg
and
worship
of
God
,
by
the
repair
of
those
,
at
least
of
better
quality
among
them
,
at
the
great
festivals
to
Jerusalem
,
and
to
the
Temple
there
,
see
Act.
2.5
,
9.
&c.
But
in
Egypt
,
in
the
parts
thereof
nearest
Palestine
(
wherein
,
called
the
land
of
Goshen
,
the
Israelites
also
inhabited
after
Jacob
descended
thither
)
the
Jews
at
this
time
more
abounded
by
reason
of
a
Temple
built
there
by
●nias
,
a
son
of
the
High
Priest
:
who
with
many
other
Jews
fled
thither
from
the
tyranny
of
Antiochus
Epiphanes
:
to
which
Temple
the
King
of
Egypt
gave
all
furtherance
,
the
more
to
strengthen
himself
,
by
the
attraction
of
many
Jews
,
against
the
same
Tyrant
.
Where
also
Onias
erected
an
Altar
,
mis-applying
the
prophecy
Esay
,
19.19
.
&c.
to
his
own
times
.
And
this
Temple
was
then
standing
when
our
Lord
came
thither
;
being
not
destroyed
till
Vespasian's
time
,
and
by
his
command
;
a
year
after
the
demolishing
of
that
at
Jerusalem
,
and
after
it
had
stood
above
two
hundred
years
.
§
.
95
Here
then
some
little
habitation
was
taken
by
S.
Joseph
among
his
Compatriots
in
some
Town
near
the
Confines
of
Judea
(
some
say
,
Heliopolis
)
:
with
his
trade
supplying
necessaries
;
uncertain
how
short
or
how
long
this
his
banishment
might
be
;
and
depending
on
the
Angels
new
order
for
his
return
.
Where
also
the
sojourning
among
strangers
afforded
more
time
to
this
Holy
Family
for
their
Devotions
unto
the
Holy
Child
,
and
to
God
his
Father
.
Nor
could
they
want
also
the
exercise
of
those
afflictions
,
which
the
rage
and
jealousies
of
the
Devil
,
in
such
an
early
march
of
our
Lord
into
his
chiefest
territory
and
fortification
,
were
any
way
permitted
to
raise
to
them
.
§
.
96
Meanwhile
the
Divine
Justice
and
Vengeance
upon
bloody
Herod
slumbred
not
.
Our
Lord
is
by
many
conjectured
not
to
have
remained
fully
two
years
in
Egypt
before
the
Angel
brought
Joseph
tidings
of
his
death
.
Certum
est
(
saith
Tirinus
Chron.
Sacr.
c.
49.
)
Dominum
ibi
non
haesisse
toto
Biennio
.
And
—
Hanc
communem
esse
sententiam
&
antiquitus
pro
vulgari
habitam
&c.
And
thus
Eusebius
Hist.
l.
1.
c.
8.
—
Statim
post
necatos
infantes
,
nulla
,
ne
minima
quidem
,
dilatione
interposita
divina
ultio
illum
,
dum
adhuc
in
vivis
manebat
,
exagitavit
&c.
referring
to
the
History
of
Josephus
.
And
Josephus
,
tho
he
makes
no
mention
of
the
slaughtered
Infants
,
(
no
more
than
he
doth
of
many
other
eminent
occurrances
of
the
Evangelical
story
,
as
he
being
no
friend
to
Christianity
,
and
mistaking
Vespasian
for
the
true
Messias
)
,
yet
could
not
but
observe
the
divine
hand
in
Herods
sickness
and
fall
:
—
Supplicia
(
saith
he
Antiq.
Judai
.
l.
17
,
c.
9.
)
Deo
commissi
sceleris
expetente
,
(
tho
he
mistaking
the
scelus
)
:
And
again
—
Dicebatur
(
saith
he
)
ab
his
,
quibus
inerat
divinandi
peritia
,
divinitus
has
paenas
,
ob
impietatem
ejus
&
multa
crudeliter
gesta
,
deposci
.
And
he
thus
describes
his
horrid
disease
.
Ibid.
—
Ignis
quippe
lentus
inerat
,
non
tantum
conflagrationem
in
superficiem
corporis
agentem
prodens
,
quantum
intrinsecus
crescens
operabatur
incendium
.
Aviditas
quoque
inexplebilis
semper
inerat
cibi
:
nec
tamen
satietas
unquam
rabidis
incitatam
faucibus
valebat
implere
ingluviem
.
Intestina
internis
ulceribus
tabida
putrescebant
,
doloribus
quoque
coli
saevissimis
cruciabatur
,
humor
liquidus
,
ac
luridus
erga
pedes
tumidos
oberrabat
.
Similis
illi
quoque
&
circa
pubem
erat
afflictio
.
Sed
&
verenda
ipsa
putredine
corrupta
scatebant
vermibus
:
spiritus
quoque
incredibilis
erecta
tentigo
,
quae
fuerat
satis
obscaena
diritate
foetoris
,
&
anhelitus
respiratione
creberrima
:
contractus
quoque
per
cuncta
membra
subsistens
vim
noxiam
operabatur
,
quae
omnem
tolerantiae
abstulerat
firmitatem
.
—
He
relates
also
his
attempt
to
have
killed
himself
with
a
knife
,
had
not
one
,
observing
it
,
suddainly
stopt
his
hand
.
The
sword
also
departed
not
from
his
own
house
.
See
Joseph
.
Antiq.
l.
15.
c.
9.16
.
c.
3.17
.
from
c.
1.
to
11.
For
after
a
former
slaughter
of
his
two
sons
Alexander
and
Aristobulus
;
and
of
several
of
his
wives
,
(
some
of
them
at
least
innocent
)
,
upon
jealousies
and
continual
accusations
,
of
one
another
,
for
preparing
of
poison
and
for
other
conspiracies
against
him
,
He
,
five
daies
before
his
death
,
commanded
the
slaughter
of
his
Son
Antipater
;
And
,
Antipater
Joseph
.
Antiq.
l.
17.
c.
8.
also
having
formerly
accused
two
other
sons
of
Herod
,
Archelaus
and
Philip
,
of
like
treason
against
their
Father
,
in
making
his
will
he
also
passed-by
them
,
and
nominated
a
younger
Son
,
Herod
Antipas
,
heir
of
his
Crown
.
But
,
after
Antipater
put
to
death
,
changing
his
mind
again
,
he
resumed
Archelaus
;
and
so
these
two
brethren
Archelaus
and
Antipas
,
after
his
death
,
upon
his
varying
wills
,
contended
for
the
Kingdom
.
[
He
had
great
misfortunes
also
in
his
kindred
and
Relations
.
Herod's
brother
Pheroras
was
poisoned
;
and
his
wife
,
being
accused
of
it
,
made
away
herself
.
His
Father
in
law
,
Simon
the
High-Priest
,
was
deposed
from
his
Office
.
And
lastly
Josephus
observes
concerning
Herod's
posterity
,
Antiq.
l.
18.
That
though
it
was
very
numerous
,
yet
within
an
hundred
years
there
was
none
,
or
very
few
,
remaining
.
—
Vt
innotescat
(
saith
he
)
nihil
prodesse
vel
exercitus
,
aut
vim
Corporis
,
vel
alia
,
quae
videntur
mortalibus
appetenda
,
sine
pietate
,
qua
colitur
Deus
,
intra
centum
annorum
spacium
praeter
paucos
(
nam
admodum
plures
erant
)
cuncta
Herodis
origo
consumpta
est
.
Super
haec
etiam
,
ad
humilitatem
&
modestiam
humanum
genus
adducitur
,
cum
illius
familiae
calamitates
audierit
.
Thus
He.
]
Besides
such
cruelties
to
his
wives
and
children
,
the
same
also
overflowed
toward
all
the
Jewish
Nobility
.
For
when
some
Jews
,
upon
a
rumour
of
his
Death
had
defaced
some
of
his
(
as
they
esteemed
them
,
prophane
)
Ornaments
of
the
Temple
,
he
so
much
gloried
in
,
He
summoning
all
the
Jewish
Nobility
,
(
upon
pain
of
Death
to
the
absent
)
under
shew
of
taking
their
advice
for
punishing
such
an
insolency
,
and
then
imprisoning
all
those
who
came
,
Ordered
,
that
,
at
the
time
of
his
own
expiring
,
they
also
should
be
by
his
Souldiers
put
to
death
,
the
better
he
said
to
secure
his
Kingdom
to
his
posterity
:
and
that
he
might
make
those
mourn
,
who
otherwise
would
have
rejoyced
,
at
his
death
.
But
this
was
not
executed
,
nor
did
such
an
unheard-of
cruelty
survive
in
any
after
him
.
§
.
97
So
miserablely
died
this
Anti-Messiah
;
who
how
much
wiser
had
he
,
and
how
much
happier
bin
,
he
and
his
,
if
he
had
humbly
with
the
Magi
submitted
his
Scepter
to
,
and
going
with
them
adored
,
the
new-born
Saviour
of
the
world
!
One
,
who
came
onely
to
give
to
mortals
a
heavenly
Kingdom
,
and
not
to
disturb
in
the
least
any
ones
temporal
Dominion
.
And
so
also
how
much
more
happy
,
as
well
as
pious
,
had
the
chief
Priests
and
Scribes
and
the
whole
Jewish
Nation
bin
,
had
they
accompanied
him
in
such
a
Devout
Procession
;
and
,
as
they
could
readily
tell
Herod
the
place
of
his
Birth
,
so
had
taken
notice
also
of
the
time
!
Of
which
God
his
Father
had
given
them
such
an
eminent
Signal
and
Testimony
by
the
forraign
message
sent
to
them
of
the
Magi
,
and
the
Star
.
But
though
their
Relation
wrought
so
far
with
them
(
saith
the
Text
)
as
to
trouble
Herod
and
all
Jerusalem
with
him
;
yet
not
so
,
as
to
make
them
sensible
of
this
infinite
Honour
newly
done
them
in
their
long
expected
Messias's
coming
.
It
troubled
them
,
but
reformed
them
not
,
to
pay
him
at
least
the
same
homage
as
did
those
strangers
,
or
to
provide
him
so
much
as
a
lodging
,
or
a
bed
.
Therefore
we
read
of
the
effect
of
Gods
displeasure
at
this
time
not
only
falling
upon
Herod
,
but
on
the
Jews
too
.
For
not
only
,
about
the
time
of
Herods
decease
,
died
many
other
great
persons
(
and
therefore
it
is
said
Mat.
2.20
.
They
are
dead
,
who
sought
the
childs
life
;
Viz.
such
as
whom
their
having
relation
to
Herod
(
he
marrying
the
daughter
of
an
High
Priest
)
made
zealous
of
his
greatness
)
.
And
several
also
of
the
Sanedrim
and
Pharisees
were
slain
by
him
for
refusing
to
swear
Allegiance
to
him
:
and
forty
persons
burnt
alive
for
defacing
the
golden
Eagle
set
up
by
Herod
before
the
gate
of
the
Temple
.
But
immediatly
after
Herods
death
happened
many
rebellions
of
the
Jews
seeking
to
regain
their
liberty
,
before
the
settlement
of
Archelaus
by
Augustus
,
and
during
our
Lords
quiet
recess
in
Egypt
,
which
rebellions
were
suppressed
with
great
slaughter
of
them
.
§
.
98
For
first
,
in
an
Insurrection
against
Archelaus
,
about
three
thousand
Jews
were
slain
at
the
celebration
of
their
next
Paschal
feast
after
Herods
decease
.
And
,
in
a
Rebellion
,
revived
again
at
the
Feast
of
Pentecost
,
the
Roman
Governour
of
Syria
,
for
a
punishment
of
this
Fact
,
caused
two
thousand
more
of
them
to
be
crucified
.
And
Archelaus
going
to
Rome
,
there
to
solicit
an
establishment
of
his
Kingship
from
the
Emperour
,
tho
the
Jews
there
also
supplicated
against
him
for
the
liberty
of
their
Nation
,
at
least
to
be
freed
from
any
particular
King
,
and
to
be
subjected
only
to
the
Roman
President
of
Syria
;
and
also
,
the
more
to
promote
their
sute
,
displayed
before
the
Emperour
and
his
Court
(
the
divine
hand
being
in
it
)
all
the
tyrannical
and
luxurious
life
of
Herod
his
Father
,
yet
their
designs
were
totally
frustrated
;
And
so
were
Archelaus
his
too
.
For
—
Augustus
(
saith
Josephus
Antiq.
l.
17.
c.
17.
)
Archelaum
quidem
Regem
non
pronunciavit
;
Dimidiae
vero
Judeae
regionis
,
quae
Herodi
tributa
reddebat
,
Toparcham
constituit
:
Spondens
et
Regiam
quoque
dignitatem
,
si
laboribus
&
favoribus
circa
semetipsum
meritus
appareret
:
But
the
issue
concerning
him
was
;
that
,
after
about
nine
years
continuance
in
this
Dignity
,
upon
a
new
complaint
of
the
Jews
for
his
crimes
,
he
was
deposed
,
and
banished
,
and
his
Estate
confiscated
by
Augustus
;
and
the
like
was
the
fate
of
his
Brother
Herod
the
Tetrarch
of
Galilee
.
And
the
Jews
still
became
more
immediatly
subject
to
the
Roman
Yoke
.
§
.
99
It
is
also
observed
by
some
,
for
the
perfect
fulfilling
of
the
prophecy
of
Esay
chap
,
7.14
,
15
,
16.
(
which
is
expressly
applyed
to
the
Blessed
Virgin
Mary
and
our
Lord
,
Mat.
1.23
.
)
That
as
there
,
before
Esaiah's
child
(
the
type
of
our
Lord
,
Esai
.
8.18
.
and
born
of
a
Prophetess
and
Holy-woman
Esai
.
8.4
,
5
,
representing
our
Blessed
Lady
)
was
two
years
old
,
so
as
to
discern
food
grateful
from
ungrateful
,
or
so
as
plainly
to
speak
my
Father
and
my
Mother
,
the
two
Kings
of
Samaria
and
Damascus
,
that
were
enemies
to
Gods
Church
,
were
to
be
taken
away
by
the
Executioner
of
the
Divine
Justice
the
King
of
Assyria
:
so
,
before
our
Lord
came
to
the
same
age
,
Herod
,
who
was
King
of
Samaria
as
well
as
Judea
,
and
Oboda
the
King
of
Damascus
some
few
months
before
Herod
(
see
Josephus
Antiq.
l.
16.
c.
10.
)
were
removed
by
death
,
and
their
Kingdomes
also
by
Augustus
,
(
the
King
then
also
of
Assyria
)
taken
away
so
as
that
their
posterity
did
not
succeed
in
the
same
Title
or
extent
of
Power
.
The
Mystical
signification
of
all
which
is
,
that
the
former
Kingdom
of
Satan
should
now
be
destroyed
,
and
he
cast
out
upon
the
coming
and
Birth
of
our
Lord
.
At
this
very
time
also
One
Judas
in
Galilee
,
under
pretence
of
recovering
liberty
,
gathered
forces
and
pillaged
the
Country
;
against
whom
,
Varus
the
Roman
Prefect
of
Syria
sent
part
of
his
Army
thither
,
besieged
and
took
Sephoris
and
subdued
the
Rebels
.
See
Antiq.
l
,
17.
c.
15.
Josephus
also
mentions
many
others
every
where
raising
tumults
in
the
absence
of
Archelaus
;
during
all
which
frights
,
and
the
sword
travelling
through
the
coasts
of
Judea
to
revenge
their
contempt
of
the
new-born
Messiah
,
the
Blessed
Virgin
with
our
Lord
and
S.
Joseph
enjoyed
in
Egypt
a
peaceful
security
.
§
.
100
Herod
in
being
thus
taken
away
,
(
who
was
the
last
King
of
the
Nation
of
the
Jews
;
for
Archelaus
,
as
is
said
,
was
not
admitted
to
the
same
Dignity
,
nor
had
the
same
extent
of
Dominion
,
being
made
by
Augustus
Toparcha
or
chief
Governour
of
Judea
,
not
Galilee
)
,
all
tumults
there
quieted
,
and
Joseph
and
Maries
country
now
under
anothers
command
,
the
news
thereof
was
brought
by
the
Angel
to
Joseph
,
that
he
should
return
into
the
land
of
Israel
with
this
Child
(
that
was
the
true
King
thereof
)
for
that
they
were
dead
now
that
sought
his
life
.
And
this
return
of
our
Lord
we
find
lively
prefigured
in
Moses
Exod.
4.19
,
a
Deliverer
also
of
Gods
people
and
a
Type
of
our
Lord
;
who
,
when
Pharaoh
(
as
here
Herod
)
,
a
little
before
this
deliverance
,
had
taken
order
for
all
the
Male-children
of
the
the
Israelites
to
be
put
to
death
,
miraculously
escaped
;
and
who
afterward
for
his
safety
had
fled
to
Midian
:
from
whence
God
commanded
him
to
return
unto
his
people
,
for
that
they
were
now
dead
that
sought
his
life
.
Where
also
we
may
observe
the
way
by
which
God
usually
delivers
and
provides
for
his
Servants
when
in
any
strait
:
Viz.
not
on
a
suddain
and
in
hast
and
by
main
strength
and
force
(
when
as
indeed
all
things
are
alwaies
universally
subject
to
his
power
)
;
but
tacitly
and
without
any
disturbance
of
the
course
of
other
human
affairs
,
and
as
it
were
attending
an
opportunity
by
a
secret
,
but
effectual
,
flection
and
winding
of
these
(
not
so
easily
discernable
by
men
)
in
all
things
to
serve
his
designs
.
§
.
101
Joseph
also
retaining
some
dread
of
Archelaus
,
one
who
had
already
shed
much
blood
in
quelling
an
Insurrection
of
the
Jews
,
was
also
admonished
by
the
Angel
Matt.
2.22
.
not
to
return
again
to
Bethleem
,
(
tho
perhaps
he
might
have
had
some
thoughts
thereof
,
as
imagining
it
Gods
pleasure
that
this
child
should
be
educated
in
that
honourable
City
of
David
,
where
he
was
born
,
and
which
was
so
near
to
the
Royal
City
of
Jerusalem
)
but
rather
to
his
own
City
Nazareth
:
where
also
the
strange
occurrences
in
our
Lord's
birth
were
utterly
unknown
.
And
indeed
this
obscure
and
rude
place
in
the
out-skirts
of
the
Nation
was
preordained
by
the
Divine
wisdom
for
the
place
of
our
Lords
Education
,
as
necessary
for
the
accomplishing
of
his
sufferings
,
and
the
redemption
of
the
world
by
his
Death
;
that
the
grosly-unbelieving
Jews
and
obstinate
Pharises
,
notwithstanding
all
the
wisdom
and
mighty
works
that
appeared
in
him
,
might
be
the
more
blinded
,
and
our
Lord
less
suspected
for
what
he
was
.
For
so
still
,
sometimes
by
good
men
,
it
was
argued
against
him
.
—
Num
ex
Nazareth
potest
aliquid
boni
esse
?
Jo.
1.46
.
and
Jo.
7.52
.
—
Scrutare
&
vide
(
said
the
High
Priest
and
Pharisees
to
Nicodemus
)
quia
à
Galilea
Propheta
non
surget
.
§
.
102
Yet
S.
Matthew
Mat.
2.23
.
observes
,
First
that
the
Prophets
also
have
given
some
prenotice
of
this
his
Habitation
and
Title
chap.
2.23
.
—
that
he
should
be
called
a
Nazareen
:
perhaps
alluding
to
Esai
.
11.1
.
calling
him
Nazar
.
—
Flos
,
surculus
,
or
Germen
de
radice
Isai
exurgens
:
with
which
agrees
Zech.
3.8
.
—
6.12
.
—
Behold
the
Lord
,
whose
name
is
the
Branch
.
Whence
also
Nazareth
is
supposed
to
take
its
Name
,
the
territory
there
being
observed
to
abound
exceedingly
with
variety
of
odoriferous
Plants
and
Flowers
,
to
this
day
.
Of
which
thus
Eugen.
Rogerus
in
his
Description
of
the
Holy-Land
,
who
lived
at
Nazareth
for
some
time
in
an
house
of
his
Order
there
.
—
This
City
is
well
called
a
Flower
:
for
I
might
aver
(
saith
he
)
that
,
having
run
through
many
Realms
and
viewed
many
Provinces
as
well
of
Asia
as
Africk
and
Europe
.
I
never
saw
any
comparable
to
this
of
Nazareth
,
for
the
great
number
of
fair
and
pleasant
Odoriferous
Flowers
and
Plants
;
which
grow
there
through
all
the
seasons
of
the
year
.
For
from
the
Month
of
December
even
to
April
all
the
little
Hills
,
Fields
and
way-sides
are
enameld
with
(
to
give
you
them
in
his
own
language
)
Anemones
,
Calcedoines
,
Ranuncules
,
Narcissus
,
Cyclamens
,
d
Iris
de
toutes
especes
de
couleurs
,
de
Moly
,
de
Lavende
,
Stecas
,
Ambroise
,
Serpolet
,
Mariolene
,
Origan
,
Nepeta
,
Scordium
,
and
many
other
little
Flowers
intermingled
with
Trees
and
Shrubs
,
that
are
alwaies
green
:
so
that
the
sight
of
the
one
and
fragrancy
of
the
other
,
makes
it
seem
an
Earthly
Paradise
;
with
an
air
also
so
well
tempered
that
little
sickness
happens
there
.
Thus
he
.
This
of
Nazar
,
flos
or
Surculus
,
a
Name
in
the
Prophets
applyed
to
our
Lord
and
this
City
perhaps
having
its
name
from
these
so
plentiful
about
it
.
§
.
103
But
some
Allusion
here
also
may
be
made
,
for
the
likeness
of
the
Sound
,
to
the
Nazarites
(
tho
this
word
not
written
with
a
Tsade
●
as
our
Lords
name
Nazar
is
,
but
a
Zain
●
)
being
persons
in
a
singular
manner
separated
and
devoted
to
God
.
And
the
famous
Nazarite
,
Judg.
13.5
,
Sampson
is
observed
by
the
Fathers
,
—
in
ortu
,
in
pueritia
,
nuptiis
suis
,
Leone
,
&
apibus
,
asini
maxilla
,
&
fonte
ex
ea
prognato
,
Gazae
portis
,
coma
detonsa
,
exoculatione
,
pistrina
,
Templi
Dagon
eversione
,
&
maxime
ultranea
stupendaque
morte
Christum
praefigurasse
;
being
a
great
Deliverer
of
Gods
people
;
and
Conquering
their
Enemies
,
all
alone
without
Armies
,
or
Armes
;
Obtaining
the
greatest
Victory
over
them
by
and
at
his
death
;
after
their
Bonds
and
fetters
triumphantly
rising
up
and
carrying
away
the
Gates
from
their
City
;
by
his
locks
cut
becoming
weak
,
his
eyes
put
out
,
buffetted
and
made
a
common
mocking-stock
,
but
after
this
avenging
himself
of
all
his
enemies
;
Out
of
the
dry
Jaw-bone
issuing
a
fountain
,
and
out
of
the
dead
Lyon
meat
and
sweetness
:
Fons
Baptismatis
&
regenerationis
,
Mel
redemptionis
,
&
Cibus
Eucharistiae
;
Such
a
Nazarite
,
then
also
was
our
Lord
.
2.
Besides
this
said
of
our
Lords
Name
,
again
the
same
Evangelist
observes
,
chap.
4.14
,
the
Prophet
Esay's
plainly
foretelling
our
Lord's
residence
in
Galilee
of
the
Gentiles
,
and
in
the
land
of
Zabulon
,
where
Nazareth
was
;
Esay
.
9.1
.
and
a
great
light
springing
up
there
to
those
that
sate
in
darkness
.
This
his
Habitation
then
in
Galilee
at
Nazareth
was
also
sufficiently
foretold
,
but
they
not
worthy
to
understand
it
.
§
.
104
Our
Lord
and
his
Parents
are
now
arrived
and
settled
at
Nazareth
.
Where
,
it
is
conjectured
by
some
,
that
the
Blessed
Virgin
was
an
Heiress
,
because
S.
Matthew
hath
related
the
Genealogy
of
Joseph
her
husband
to
shew
hers
:
when-as
,
except
in
such
a
case
,
it
was
not
necessary
that
one
should
match
into
the
same
Tribe
.
And
from
this
again
it
is
collected
,
that
as
their
condition
(
as
appears
from
Josephs
trade
)
was
not
very
rich
,
so
neither
very
necessitous
.
How
our
Lord
here
spent
his
childhood
and
youth
,
and
indeed
much
the
greatest
part
of
his
life
,
(
as
also
before
of
the
Employment
of
the
Baptist
in
the
Desart
,
till
the
thirtieth
year
of
his
age
)
very
little
is
expresly
mentioned
in
the
scripture
.
[
And
herein
me-thinks
appears
the
greatness
of
our
Lord's
humility
and
design
,
to
give
our
ambition
and
vain-glory
an
example
of
imitating
him
,
that
he
should
so
little
value
,
or
also
ordain
,
it
;
that
all
those
admirable
vertues
of
his
,
and
effects
of
the
Divine
wisdom
and
Grace
,
that
appeared
in
all
his
words
and
actions
,
and
which
(
saith
the
Evangelist
Luk.
2.
●●
.
)
were
so
grateful
to
those
with
whom
he
conversed
,
should
during
so
long
a
time
be
(
save
one
passage
in
the
twelfth
year
of
his
age
)
utterly
lost
,
if
I
may
so
say
,
and
concealed
and
unknown
to
the
world
;
and
only
manifest
to
his
Father
above
,
and
the
inhabitants
of
Heaven
.
When
as
,
had
it
bin
his
pleasure
,
there
were
so
many
,
that
might
have
delivered
this
story
from
the
mouth
of
his
Holy
Mother
,
who
let
nothing
pass
unobserved
,
but
was
a
faithful
measures
from
his
first
infancy
,
saith
S.
Luke
2.19
,
51
,
of
all
she
saw
and
heard
in
or
concerning
him
]
.
Little
,
I
say
,
is
expresly
delivered
:
But
notwithstanding
from
the
consequences
of
several
texts
much
may
be
learned
.
§
.
105
To
attain
then
a
more
perfect
Notion
and
Idea
hereof
;
we
are
first
to
know
;
That
our
Lord
from
his
very
birth
,
as
to
the
perfections
of
his
soul
,
had
nothing
of
a
child
in
him
;
but
that
he
was
as
full
of
all
light
and
knowledge
,
of
wisdom
,
and
of
all
the
Graces
and
powers
of
the
Holy
Ghost
,
of
the
zeal
of
his
Fathers
honour
,
and
salvation
of
man-kind
,
at
his
Nativity
,
as
afterward
in
the
time
of
his
Man-hood
,
and
of
his
preaching
and
working
Miracles
.
—
[
In
whom
wore
hid
all
the
treasures
of
wisdom
and
knowledg
,
saith
the
Apostle
Col.
2.3
—
And
,
all
the
fulness
of
the
Divinity
dwelling
bodily
,
vers.
9.
—
And
the
word
was
made
flesh
,
full
of
grace
and
truth
,
saith
S.
John
c.
1.
Nor
did
God
give
the
Spirit
by
measure
unto
him
Jo.
3.34
.
All
which
texts
must
be
verifyed
at
the
Union
of
his
man-hood
to
the
Divinity
,
sutable
to
the
supreme
Dignity
thereof
;
which
Union
was
at
his
Conception
.
Nor
is
there
any
reason
for
a
temporary
suspension
of
these
,
as
of
some
perfections
of
the
Body
,
in
order
to
our
Redemption
,
but
rather
of
the
contrary
.
]
And
that
the
increase
in
them
,
which
S.
Luke
speaks
of
,
chap
,
2
,
was
only
of
the
more
manifestation
of
the
effects
thereof
,
in
the
progress
of
his
Age
;
as
also
sufficiently
appears
in
that
,
without
any
the
least
former
application
of
him
to
learning
or
studies
,
or
solitude
of
life
,
like
the
Baptists
,
when
the
sacred
number
of
twelve
years
of
his
childhood
were
compleated
,
in
going
,
as
usually
,
with
his
parents
to
the
solemn
feast
,
he
secretly
quitted
his
parents
;
and
,
entring
into
the
Temple
,
Luk.
2.46
,
47.
sate
him
down
in
the
midst
of
the
Doctors
,
disputing
,
and
as
king
them
questions
,
and
astonishing
them
,
saith
the
Text
,
with
his
understanding
and
answers
.
§
.
106
This
then
laid
as
a
foundation
;
2ly
.
We
ought
to
conceive
;
That
he
was
subject
to
none
of
those
infirmities
of
mind
usual
to
children
,
levity
and
inconstancy
,
love
of
play
and
being
delighted
with
toyes
▪
peevishness
against
Superiors
and
those
who
take
most
care
of
them
,
longing
and
desiring
things
hurtful
,
and
procuring
them
when
with-held
by
crying
,
foolish
and
silly
prattle
&c
,
or
also
any
other
,
which
,
though
involving
no
sin
in
them
,
yet
are
the
effects
of
want
of
knowledg
and
experience
;
but
that
all
was
contrary
in
him
,
Sweetness
,
modesty
,
gravity
,
seriousness
,
quiet
,
reposed
,
ever
well
pleased
,
observant
and
obliging
of
those
to
whom
was
committed
his
Education
.
And
Here
we
may
also
the
more
admire
in
so
great
perfections
of
his
Soul
his
divine
patience
,
for
our
sakes
,
of
so
many
debilities
and
infirmities
of
the
Body
for
so
long
a
time
enduring
them
,
when
he
perfectly
,
apprehended
,
and
was
sensible-of
them
all
;
and
when
hindred
by
them
from
speaking
or
acting
things
sutable
to
his
understanding
.
As
we
may
imagine
what
an
affliction
it
would
be
for
a
person
,
that
is
already
in
his
man-hood
,
and
of
a
wise
,
active
,
nature
,
spirit
and
judgment
,
to
return
to
be
imprisoned
for
several
years
in
such
an
impotent
body
,
as
to
be
swathed
,
cradled
,
mute
;
and
for
all
conveniences
or
necessities
wholly
disposed-of
by
another
that
knows
not
his
mind
.
§
.
107
3ly
.
Such
a
perfection
,
and
,
if
I
may
so
say
,
man-hood
of
our
Lords
Soul
,
and
intellect
being
supposed
in
his
infancy
,
and
so
much
vacancy
from
any
serious
external
employments
as
accompanies
child-hood
;
we
may
imagine
but
Lord
to
have
passed
those
his
first
daies
continually
in
praier
(
which
also
infers
silence
and
Recollection
)
,
and
in
Intercessions
to
his
Father
for
Man's
salvation
,
and
the
business
he
came
for
into
the
world
.
Which
also
may
be
inferred
from
this
,
That
,
when
at
30
years
of
age
,
he
had
entred
on
his
Office
of
preaching
,
and
that
his
day-time
was
taken
up
with
other
business
,
and
great
throngs
of
people
,
who
for
their
spiritual
and
corporal
necessities
continually
flocked
to
him
,
yet
He
used
then
to
rise
on
nights
,
and
retire
into
some
solitary
place
,
and
there
spend
part
or
sometimes
the
whole
night
in
Praier
.
See
Mark
.
1.35
.
—
Luk.
5.16
.
—
6.12
.
Till
then
that
our
Lords
growth
was
capable
of
corporal
Labours
,
we
may
justly
account
his
time
at
Nazareth
spent
much-what
like
that
of
S.
John
Baptist
,
or
also
his
own
40
daies
sojourning
in
the
Desart
:
and
that
all
this
while
he
became
a
fervent
Mediator
for
us
,
now
by
his
taking
our
flesh
become
his
Brethren
;
and
negociated
our
business
so
much
more
with
God
when
hindred
by
his
age
for
doing
it
yet
with
men
.
And
his
Father
,
who
was
alwaies
well
pleased
in
him
,
accepted
his
service
,
in
this
time
of
nonage
and
sequestration
from
human
affairs
,
as
more
immediatly
devoted
to
himself
.
And
if
mankind
is
supposed
to
receive
much
benefit
from
the
Praiers
and
Devotions
of
those
Holy
Hermits
,
who
,
without
any
conversation
with
men
,
apply
themselves
wholly
to
these
;
like
Moses
in
the
Mount
,
praying
whilst
their
brethren
are
fighting
here
with
Satan
and
a
thousand
temptations
;
how
much
more
strength
and
succour
may
we
be
thought
to
receive
from
those
infinitely-meritorious
intercessions
of
our
Lord
in
that
his
silent
infancy
?
Whose
outward
deportment
also
in
this
time
,
corresponding
with
his
mind
,
must
needs
beget
great
reverence
towards
him
:
and
the
like
Devotion
and
silence
in
the
Blessed
Virgin
and
S.
Joseph
,
that
daily
beheld
it
;
and
the
oeconomy
of
this
little
family
much
exceed
that
of
the
strictest
Monasticks
.
Both
these
persons
being
,
before
our
Lords
Nativity
,
highly
enriched
with
the
Graces
of
the
Holy
Spirit
;
and
also
,
by
so
near
access
to
his
person
,
receiving
daily
new
influences
and
recruits
thereof
from
him
,
who
was
full
of
Grace
and
Truth
,
(
as
the
beloved
Evangelist
describes
him
Jo.
1.14
,
16
)
;
and
of
whose
fulness
we
all
receive
,
Grace
after
Grace
;
and
all
for
,
and
from
,
this
fountain
of
Grace
.
§
.
108
In
such
silence
,
and
Devotion
,
and
conversation
with
Heaven
,
our
Lord
seems
to
have
spent
his
time
till
now
he
had
run
out
●2
years
of
his
Age
,
when
happened
a
very
strange
accident
concerning
him
.
It
was
a
law
,
that
all
Males
should
appear
at
the
place
which
the
Lord
should
chuse
for
his
Residence
,
in
his
Sanctuary
or
Temple
there
,
three
times
in
the
year
,
at
the
three
solemn
feasts
:
and
that
then
none
should
appear
empty
,
or
without
an
offering
;
i.
e.
offerings
of
thanksgiving
as
God
had
prospered
them
,
to
honour
the
Lord
with
their
substance
and
first
fruits
of
their
increase
;
See
Exod.
23.15
,
17.
—
34.20
.
—
Deut.
16.17
.
—
Prov.
3.9
.
But
women
and
children
were
dispenced-with
;
and
the
males
are
said
to
be
obliged
thereto
only
from
twenty
years
old
,
to
sixty
,
or
fifty
.
But
at
the
great
Pascal
feast
it
was
usual
,
from
ancient
times
,
for
the
women
and
their
children
,
as
well
as
men
,
to
go
thither
,
as
appears
by
1
Sam.
1.3
,
4.
And
so
S.
Luke
saith
of
the
Holy
Virgin
and
her
husband
S.
Joseph
,
that
they
went
to
Jerusalem
every
year
at
the
Paschal
feast
;
and
we
may
presume
,
took
with
them
the
Holy
child
Jesus
after
able
to
travel
so
far
:
whom
,
considering
who
He
was
,
and
on
such
account
how
dear
to
them
,
it
would
have
bin
a
great
affliction
to
have
left
behind
them
;
and
to
have
relinquisht
the
Lord
himself
,
as
it
were
,
to
go
to
his
house
.
And
,
there
missing
our
Lord
,
when
twelve
years
old
,
and
hoping
to
find
him
gone
before
with
some
of
their
kindred
,
argues
,
that
not
to
have
bin
his
first
journey
.
In
which
also
they
would
have
bin
more
solicitous
of
his
not
straying
froth
them
:
and
their
seeking
him
also
in
the
Temple
seems
to
have
proceeded
from
some
observation
made
by
them
of
his
former
inclinations
,
and
practices
there
,
at
these
Feasts
.
§
.
109
Now
then
,
when
Jesus
had
completed
the
sacred
Number
of
the
twelfth
year
of
his
age
,
(
All
Gods
works
being
exactly
measured
with
a
certain
number
of
time
;
among
which
,
the
numbers
of
12
and
of
7
are
very
frequent
in
Scripture
)
going
up
with
his
Parents
,
as
usually
,
to
this
Feast
;
it
was
the
Divine
,
pleasure
,
after
the
Eastern
Magi
their
having
already
proclaimed
the
birth
of
Him
at
Jerusalem
;
and
the
Doctors
of
the
Jews
also
,
by
Herod's
assembling
and
consulting
them
,
being
then
forced
to
take
notice
of
it
;
now
again
after
10
years
more
passed
,
to
manifest
his
Son
to
Israel
,
and
to
the
most
learned
thereof
,
and
to
shew
as
it
were
a
ray
and
glympse
of
his
celestial
Original
,
and
his
Divine
wisdom
and
Graces
in
an
age
as
yet
no
way
capable
of
acquiring
these
by
studies
or
Human
Art
,
if
so
be
they
would
now
by
comparing
the
Messias
his
Nativity
,
and
considering
the
transcendent
knowledg
,
that
made
them
all
astonished
,
appearing
in
this
child
,
discern
this
Divine
person
,
and
yeild
him
a
due
obedience
and
Adoration
.
Which
appearance
also
was
made
,
when
Archelaus
,
Herod's
Son
,
that
Ruled
in
Judea
,
and
that
might
be
dreaded
as
heir
of
his
Fathers
malice
also
to
the
new
Messias
,
was
before
this
(
supposing
our
Lords
stay
in
Egypt
not
above
two
years
,
and
Herod's
reign
according
to
Josephus
De
Bell.
Judaic
.
lib.
2.
cap.
6.
only
nine
)
ejected
out
of
his
Government
by
Augustus
,
and
banished
to
Vienna
in
France
;
and
a
Roman
President
substituted
in
his
place
.
After
therefore
the
Feast
was
now
ended
and
the
multitudes
returning
homeward
;
Our
Lord
in
obedience
to
the
will
of
his
Father
in
Heaven
,
on
a
suddain
with-drew
himself
from
his
Parents
here
on
earth
,
without
giving
them
any
notice
of
his
purpose
;
which
,
made
known
to
them
,
might
to
their
human
reason
have
seemed
somewhat
extravagant
,
and
perilous
,
and
so
have
received
some
obstruction
from
their
great
solicitude
for
his
safety
.
Wherein
He
hath
also
shewed
to
us
how
little
any
Relations
of
Kindred
,
many
times
great
lets
of
Piety
,
are
to
be
regarded
,
when
any
way
hindring
our
service
of
God
;
Of
which
disengagement
from
Kindred
he
also
gave
us
examples
afterward
upon
several
occasions
.
He
therefore
immediatly
returned
to
the
Temple
,
(
carried
hither
with
the
same
zeal
and
fervour
of
the
Holy
Spirit
as
when
afterward
he
repaired
into
the
Desart
)
,
and
these
abode
for
the
three
daies
next
ensuing
.
§
.
110
In
the
Temple
,
about
the
Court
of
the
people
,
were
certain
Porches
or
Exedraes
or
Chambers
,
called
also
Gazophylacia
for
the
Goods
and
Treasure
of
the
Temple
reposed
in
them
;
such
Roomes
were
belonging
to
the
Priests
,
see
Jer.
35.2
.
—
4.36.12
,
26
;
and
in
these
the
Doctors
of
the
Law
,
assembling
at
certain
times
or
Hours
of
the
day
,
expounded
the
Mosaick
law
to
the
people
,
and
instructed
the
youth
,
such
as
applyed
themselves
to
learning
;
disputed
also
among
themselves
,
and
stated
the
hard
questions
and
difficulties
therein
.
Who
also
,
beside
the
Temple
,
used
Synagogues
;
and
had
likewise
,
beside
these
,
many
Schooles
instituted
for
the
fame
purpose
.
Of
which
Schooles
,
and
Synagogues
,
there
are
said
to
have
bin
in
Jerusalem
480.
Sigon
.
ius
lib.
2
cap.
8.
So
Act.
19.9
,
is
mentioned
S.
Paul's
reasoning
or
teaching
at
Ephesus
in
the
Schoole
of
one
Tyrannus
;
Act.
24.12
,
He
pleads
his
not
having
disputed
with
any
in
the
Temple
:
Act.
6.9
,
are
mentioned
those
of
the
Synagogue
of
the
Libertines
,
Cyrenians
,
&c.
disputing
with
Stephen
;
Jerem.
chap.
36.10
,
Baruch
is
said
to
have
read
the
words
of
Jeremiah
(
himself
being
in
restraint
)
in
the
house
of
the
Lord
in
Gazophilacio
Gamariae
Scribae
in
vestibalo
superiori
,
in
introitu
portae
novae
domus
Domini
,
audiente
omni
populo
,
which
perhaps
was
done
out
of
some
eminenter
place
in
the
roome
to
the
people
standing
in
the
Court
;
See
also
Jer.
26.10
,
11.
So
our
Lord
,
John
8
,
20
,
is
said
to
have
preached
to
the
people
in
the
Temple
in
Gazophylacio
;
and
another
time
in
Porticu
Salomonis
.
Jo.
10.23
.
In
these
places
also
,
where
the
Doctors
taught
their
Schollars
or
the
people
,
were
some
Chaires
placed
for
themselves
,
and
some
lower
seats
or
Mats
spread
on
the
floore
for
their
Schollars
,
or
Auditors
.
So
S.
Paul
saith
,
Act.
22
,
that
he
was
taught
at
the
feet
of
Gamaliel
according
to
the
perfect
manner
of
the
law
of
the
Fathers
.
§
.
111
In
this
Conference
of
the
Doctors
then
the
Holy
Child
Jesus
presented
himself
on
the
third
day
after
his
with-drawing
from
his
parents
(
for
it
is
not
likely
that
he
appeared
in
this
assembly
more
then
once
,
which
would
have
caused
some
greater
inquiry
after
him
,
contrary
to
the
predesigned
privacy
and
obscurity
of
his
Education
)
after
he
had
spent
the
two
former
daies
(
as
is
said
of
Anna
)
in
the
Temple
in
praier
and
fasting
,
and
so
as
when
he
was
in
the
Desart
;
or
,
at
some
times
,
in
going
forth
,
and
in
humility
begging
from
other's
charity
,
what
was
necessary
for
his
sustenance
.
Here
then
the
Text
saith
our
young
Lord
sate
in
the
midst
of
them
(
they
being
placed
in
a
semi-circle
)
among
other
persons
perhaps
not
much
elder
,
who
were
then
present
,
and
sate
at
their
feet
to
hear
and
learn
.
Here
our
Lord
attentively
hearkned
to
their
discourses
and
in
things
difficult
or
not
sufficiently
explained
,
asked
them
(
as
perhaps
other
their
Schollars
did
)
with
a
modesty
becoming
his
age
,
his
questions
;
but
then
,
some
of
these
at
least
being
such
as
they
could
not
well
resolve
(
like
those
afterward
,
Mat.
21
25.
whether
Johns
Baptism
was
from
Heaven
or
of
Men
?
and
How
David
called
Christ
his
Lord
,
the
Lord
being
his
Son
?
)
He
,
to
give
them
some
light
,
so
much
as
his
Father
permitted
,
what
person
He
was
,
and
to
shew
them
manifestly
in
those
immature
years
that
his
wisdom
was
from
above
,
and
that
he
asked
such
things
not
for
his
own
but
their
learning
,
He
(
being
that
Eternal
wisdom
that
composed
those
laws
,
and
inspired
those
prophecies
which
they
expounded
)
gave
them
also
the
solutions
to
those
questions
wherein
they
were
deficient
.
He
sate
(
saith
the
Text
)
in
the
midst
of
them
,
not
only
hearing
but
asking
them
Questions
;
And
not
this
only
(
which
Schollars
usually
do
)
,
but
giving
answers
also
;
answers
probably
not
only
to
their
Questions
,
but
to
his
own
,
when
they
could
not
resolve
them
;
and
such
answers
,
as
that
all
that
heard
him
were
astonished
(
saith
the
Text
)
at
his
understanding
.
All
which
shews
something
very
extraordinary
and
divine
in
this
his
appearance
.
Where
also
,
Himself
guiding
these
discourses
,
as
He
did
,
when
He
went
up
into
the
Chair
at
Nazareth
,
the
opening
of
the
Books
at
such
a
place
as
spake
of
Himself
,
we
may
imagine
the
subject
was
some
thing
concerning
the
Revelation
and
coming
of
the
Messias
;
whose
gracious
speeches
there
delivered
,
as
with
the
modesty
of
a
Child
,
so
with
the
gravity
and
authority
of
a
Law-giver
sent
from
Heaven
:
and
,
now
also
,
not
as
the
Scribes
,
but
with
strange
force
and
inward
conviction
to
his
Auditors
,
filled
them
and
the
others
his
hearers
with
strange
admiration
.
And
this
admiration
probably
would
have
produced
a
further
inquiry
after
him
,
had
not
,
in
the
height
of
such
their
astonishment
,
the
entrance
in
of
such
mean
people
,
as
his
parents
,
conduced
on
the
other
side
to
abate
their
great
esteem
of
him
,
and
served
to
draw
a
veil
over
the
faces
of
such
either
lazy
searchers
,
or
already
envious
Rivals
,
that
they
could
not
discern
him
.
When
as
the
meanness
of
his
Education
should
have
rather
increased
a
diligent
quest
after
him
,
the
more
they
saw
no
human
way
of
his
attaining
either
such
science
,
or
Spirit
and
Confidence
.
§
.
112
But
leaving
him
here
thus
employed
in
iis
quae
fuere
Patris
,
let
us
return
to
the
sad
Mother
and
her
Husband
;
who
,
perceiving
the
Holy
Child
strayed
from
them
at
their
going
out
of
the
City
,
and
after
some
search
there-about
not
finding
him
,
imagined
him
to
have
bin
gone
a
little
before
in
the
company
of
some
of
their
friends
and
Kindred
,
and
so
made
the
more
hast
,
for
this
,
out
of
Town
;
and
went
so
much
the
faster
from
the
place
where
he
was
to
overtake
him
upon
the
way
.
After
having
finished
thus
in
a
longing
expectation
their
first
daies
journey
homeward
,
and
not
having
found
the
Child
at
night
(
as
they
had
hoped
)
among
their
friends
,
they
fell
now
,
especially
his
tender
Mother
,
into
no
small
solicitude
and
jealousie
concerning
him
.
Now
came
into
their
minds
the
first
noise
and
discovery
of
him
,
raised
by
the
Shepheards
,
and
afterward
much
more
by
the
Magi
;
and
then
again
S.
Simeon's
and
Annas
proclaiming
him
in
the
Temple
;
the
Hereditary
malice
of
Herod's
family
and
Party
,
and
,
who
ever
governed
,
his
not
enduring
a
Rival
:
the
secret
intelligence
and
Spies
that
might
have
bin
set
upon
him
and
them
;
and
some
discovery
of
his
removal
into
Galilee
;
their
own
negligence
in
not
more
carefully
attending
on
him
and
all
his
motions
,
whom
God
had
so
honoured
and
entrusted
with
the
Guardianship
of
his
Son
;
and
perhaps
their
fault
in
carrying
him
to
Jerusalem
,
when
as
the
law
dispensed
with
his
age
as
yet
for
performing
this
Holy
Ceremony
.
Such
thoughts
as
these
might
much
afflict
them
,
besides
such
their
love
and
affection
to
his
most
amiable
person
,
and
obliging
behaviour
,
as
could
not
with
any
patience
endure
him
to
be
out
of
their
fight
.
In
that
sad
night
,
what
abundance
of
tears
may
we
imagine
,
especially
his
Holy
Mother
,
to
have
powred
forth
,
so
that
she
had
great
reason
to
represent
this
her
sorrow
to
her
Son
as
soon
as
she
regained
him
.
—
Your
Father
and
I
have
sought
you
sorrowing
.
How
may
we
imagine
this
desolate
Virgin
now
to
have
lamented
like
the
Spouse
in
the
Canticles
cbap.
3.1
,
2
.
&c
:
which
also
in
a
special
manner
was
the
Type
of
her
,
as
one
above
all
other
Spouses
the
dearest
to
her
Beloved
for
ever
.
—
Quaesivi
quem
dilexit
anima
mea
;
quaesivi
illum
,
&
non
inveni
.
Surrexi
&
circuivi
Civitatem
per
vicos
&
plateas
quaesivi
quem
dilexit
anima
mea
;
quaesivi
&
non
inveni
.
All
this
grief
meanwhile
was
well
known
to
,
and
foreseen
by
,
her
Son
amidst
his
Devotions
in
the
Temple
.
But
these
afflictions
are
the
things
which
exceedingly
endear
the
Saints
to
God
,
and
perfect
in
them
his
love
;
and
therefore
he
is
so
liberal
in
bestowing
these
upon
them
.
§
.
113
The
next
morning
they
return
back
with
speed
toward
Jerusalem
;
and
at
night
repairing
ta
their
former
lodging
,
neither
there
it
seems
heard
they
any
thing
of
him
(
which
argues
,
for
this
time
of
his
absence
his
pernoctation
in
the
Temple
)
,
and
so
they
must
pass
this
second
night
also
in
great
desolation
.
On
the
third
day
morning
,
conjecturing
perhaps
by
his
former
practice
,
the
place
of
his
affections
,
they
repaired
to
the
Temple
,
and
there
happily
they
found
him
:
this
sorrow
and
joy
being
a
Type
of
that
they
were
for
the
like
time
to
suffer
at
his
Death
;
and
,
after
three
daies
,
of
their
recovery
of
him
again
in
a
joyful
Resurrection
.
And
here
,
saith
the
Evangelist
,
they
found
him
,
sitting
in
the
midst
of
the
Doctors
,
I
suppose
in
the
manner
before
related
;
(
unless
this
his
sitting
among
them
and
also
his
proposing
Questions
to
them
may
be
thought
to
argue
his
taking
some
authority
upon
him
as
an
extraordinary
Embassadour
sent
to
them
from
God
;
where
the
most
apparent
maturity
of
his
Celestial
wisdom
abundantly
supplied
the
defect
of
his
age
.
)
At
this
fight
his
Parents
also
were
amazed
saith
the
Text
:
For
as
it
repaired
their
joy
,
so
it
could
not
but
cause
in
them
also
great
admiration
;
that
he
,
who
had
hitherto
observed
so
much
humility
and
silence
,
and
privacy
at
home
among
the
simple
people
there
,
should
now
on
a
suddain
disclose
so
much
spirit
,
and
confidence
,
wisdom
,
and
Eloquence
,
abroad
among
the
most
learned
,
sought
out
by
him
for
that
purpose
.
§
.
114
Our
Lord
,
upon
their
presence
dutifully
rising
and
coming
to
them
,
and
taking
this
occasion
to
withdraw
himself
from
that
admiring
Assembly
,
his
Mother
,
in
whom
this
sight
had
made
still
greater
impressions
of
Reverence
toward
him
,
asked
him
,
not
to
blame
his
action
at
all
,
but
rather
to
be
informed
of
the
reason
of
it
,
as
also
lovingly
to
condole
her
past
sorrows
for
the
loss
of
him
,
why
he
had
done
so
to
them
?
Fili
,
quid
fecisti
nobis
,
sic
?
telling
him
,
that
she
and
his
Father
had
undergone
a
great
deal
of
care
and
grief
in
seeking
for
him
.
Where
we
may
note
her
modest
including
all
she
saith
of
his
action
,
that
caused
her
so
much
pain
,
in
one
monosyllable
[
sic
]
.
To
whom
he
answered
,
(
as
unconcerned
in
any
human
relations
,
and
pleading
no
other
thing
than
obedience
to
his
Father
for
his
excuse
,
as
he
frequently
doth
else-where
,
See
John
2.4
.
—
Mat.
12.48
)
that
they
might
have
spared
such
their
solicitude
;
that
he
was
to
mind
and
attend
the
business
for
which
,
that
his
Father
had
sent
him
.
Which
early
fervour
of
his
,
for
yielding
in
all
things
exact
obedience
to
the
will
of
his
Father
,
calls
to
mind
what
in
the
like
case
he
said
afterwards
,
Jo.
4.34
,
in
answer
to
his
Disciples
,
—
that
it
was
his
meat
to
do
the
will
of
his
Father
;
and
,
Jo.
9.4
.
—
That
he
must
work
the
works
of
him
that
sent
him
;
and
,
Jo.
14.31
,
—
That
,
as
the
Father
gave
him
commandment
,
so
he
did
;
and
,
Jo.
18.
—
That
for
this
cause
he
came
into
the
world
,
to
bear
witness
to
the
Truth
.
Which
now
first
,
when
yet
a
child
,
he
did
in
the
midst
of
the
Great
Doctors
by
his
Father's
special
appointment
and
order
,
and
of
the
Holy
Spirit
and
wisdom
wherewith
he
was
replenished
,
if
perhaps
now
they
would
take
any
notice
of
this
their
Messiah
:
by
seeing
the
Holy
Spirit
and
wisdom
wherewith
his
immature
years
were
replenished
,
and
by
comparing
his
present
age
with
the
time
of
his
Nativity
;
which
God
formerly
made
known
to
them
by
the
Magi
:
whereas
they
carelesly
then
neglected
those
homages
to
him
,
which
Strangers
performed
.
§
.
115
The
Holy
Virgin
and
S.
Joseph
did
not
as
yet
well
understand
what
our
Lord
meant
by
such
an
answer
.
They
knew
well
what
he
meant
by
his
Father
,
but
not
by
his
business
:
Those
things
in
particular
which
our
Lord
was
to
do
and
suffer
,
in
this
his
Mission
from
God
,
for
the
Redemption
of
mankind
being
not
as
yet
discovered
to
them
.
As
indeed
no
Saint
was
ever
so
great
,
to
whom
God
hath
manifested
all
his
mysteries
and
Counsels
;
but
this
is
done
by
certain
Degrees
,
that
all
may
depend
herein
wholly
on
his
good
pleasure
.
Neither
is
the
ignorance
of
these
things
any
fault
in
this
Blessed
Mother
of
our
Lord.
In
Luc
2.
c.
50.
Of
whose
perfections
thus
Cardinal
Tolet
;
—
Licet
magnam
gratiae
&
fidei
copiam
acceperit
in
Conceptione
sua
,
&
quando
filium
concepit
;
tamen
&
fide
&
gratia
ac
Sanctitate
indies
augebatur
.
And
—
Possunt
,
saith
he
,
multa
mysteria
ignorari
,
absque
ulla
culpa
;
Of
which
Mysteries
also
he
observes
,
that
—
Saepe
datur
majora
agnoscere
&
non
minora
,
in
his
,
quae
non
propria
virtute
,
sed
divina
gratia
assequimur
;
ut
sic
ostenderetur
omnia
accepta
esse
a
Deo
ex
gratia
&
benevolentia
.
§
.
116
Meanwhile
the
Holy
Virgin
,
whose
great
Reverence
toward
our
Lord
hindred
any
further
inquiry
into
the
meaning
of
his
words
,
or
making
any
further
reply
,
let
none
of
his
words
fall
to
the
ground
,
but
carefully
treasured
them
up
in
her
heart
.
From
whom
't
is
likely
the
Relaters
of
these
passages
to
S.
Luke
received
them
,
because
this
Evangelist
makes
several
times
particular
mention
of
the
diligence
of
the
Mother
of
our
Lord
in
keeping
such
an
exact
account
.
So
our
Lord
returned
with
his
Parents
to
Nazareth
;
He
,
after
this
publick
manifestation
of
himself
,
and
great
applause
,
continuing
still
the
same
obedience
to
them
in
all
things
:
and
they
observing
him
still
with
a
greater
degree
of
Admiration
and
Devotion
.
In
all
which
passages
it
seems
strange
,
that
these
Doctors
,
after
such
a
Visit
,
and
light
given
them
of
the
extraordinary
quality
of
his
person
,
should
take
no
further
notice
of
,
nor
make
any
further
inquiry
after
,
him
:
nor
yield
him
any
sutable
entertainment
.
But
perhaps
the
coming-in
of
such
mean
people
,
there
appearing
as
his
parents
,
might
serve
in
some
manner
to
abate
their
esteem
of
him
,
and
to
draw
a
veil
over
the
face
of
such
lazy
inquirers
,
or
also
already
envious
rivals
(
in
the
by-standing
people's
much
admiring
his
discoveries
of
their
ignorance
)
that
they
could
not
discern
him
.
When-as
indeed
his
mean
parentage
,
if
known
to
them
,
should
rather
have
caused
a
more
diligent
inquisition
,
the
more
they
saw
no
human
means
either
in
so
young
an
age
of
his
attaining
such
science
;
or
,
in
a
mean
education
,
such
confidence
.
But
this
unworthy
Generation
was
to
be
,
as
enlightened
in
some
things
,
so
blinded
in
others
;
that
what
was
decreed
might
be
done
unto
Him
.
§
.
117
Of
the
life
and
conversation
our
Lord
from
the
12th
to
the
30th
year
of
his
Age
,
the
appointed
time
of
the
third
,
and
yet
more
solemn
,
manifestation
to
Israel
we
find
only
this
short
account
given
by
S.
Luke
(
who
yet
was
more
punctual
than
the
other
Evangelists
,
in
relating
the
passages
of
our
Lords
Nonage
)
,
that
he
was
subject
to
his
parents
:
and
that
he
increased
in
wisdom
and
stature
,
and
in
favour
with
God
and
Man
;
that
is
,
with
those
few
,
with
whom
he
had
some
familiar
acquaintance
;
and
else-where
,
that
he
assisted
Joseph
his
reputed
Father
in
his
Trade
and
manual
Emploiments
.
And
from
this
our
Lord
's
permitting
that
so
much
of
the
story
of
his
life
(
in
whose
both
words
and
actions
,
to
those
who
were
witnesses
thereof
,
must
needs
appear
infinite
wisdom
,
and
sanctity
,
and
charity
)
should
be
so
unknown
to
the
world
,
we
may
learn
the
little
account
we
ought
to
make
of
our
own
fame
or
Reputation
therein
;
and
to
content
our selves
,
as
our
Lord
herein
did
,
with
the
approbation
and
acceptance
which
our
good
works
or
Virtues
,
if
we
have
any
,
find
with
God
,
and
the
everliving
and
only
right-judging
world
of
his
the
innumerable
Angels
and
Saints
that
are
above
.
For
He
only
hath
true
Glory
and
Honour
,
not
whom
men
,
but
whom
the
Lord
valueth
,
and
esteemeth
;
and
Tantus
quisque
,
only
,
quantus
apud
Deum
.
§
.
118
But
yet
from
some
passages
in
Scripture
some
other
things
concerning
our
Lord's
life
and
Conversation
in
this
time
may
rationally
be
collected
.
For
first
,
it
may
be
gathered
from
S.
Lukes
words
chap.
2.44
,
where
his
parents
,
missing
our
Lord
,
are
said
to
have
sought
him
among
their
Kinsfolks
and
acquaintance
,
that
as
in
the
time
of
his
manifestation
and
preaching
,
his
conversation
was
free
and
common
with
all
sorts
and
conditions
of
men
,
so
that
in
his
youth
,
as
to
those
who
had
any
nearer
relation
or
neighbourhood
to
him
,
he
carried
himself
with
much
familiarity
and
affability
:
for
he
,
being
in
no
peril
of
temptation
or
contagion
of
sin
,
what
needed
he
the
relief
of
a
more
strict
solitude
?
(
when
the
case
is
much
otherwise
with
any
of
us
)
.
Again
,
from
S.
Lukes
saying
,
as
,
chap.
2.
vers.
40
,
that
he
waxed
strong
in
Spirit
,
and
was
filled
with
Grace
and
wisdom
;
so
,
vers.
52
,
that
he
increased
in
favour
with
God
and
man
[
i.
e.
as
he
grew
elder
,
he
more
and
more
did
things
acceptable
both
to
God
and
men
.
—
Non
quod
sanctior
aut
gratior
(
saith
Cardinal
Tolet
)
progressu
temporis
fuerit
,
sed
quod
,
pro
aetatis
incremento
,
perfectioribus
gratiae
&
sanctitatis
operibus
incubuerit
;
or
[
sapientiora
verba
&
opera
proferret
apud
,
or
coram
Deo
&
hominibus
;
as
the
Sun
,
alwaies
equally
full
of
light
and
heat
,
yet
is
said
to
increase
them
as
it
draweth
nearer
to
us
and
we
more
partake
them
.
]
I
say
from
vers.
52
compared
with
vers.
47.
that
in
the
12th
year
of
his
age
the
Doctors
and
people
in
the
Temple
were
astonished
at
his
understanding
and
answers
,
may
be
gathered
;
that
during
this
time
of
his
minority
in
his
words
and
actions
he
discovered
and
sent
forth
continually
many
raies
of
his
infinite
prudence
,
Sanctity
and
charity
;
not
only
before
his
Mother
and
S.
Joseph
,
but
among
his
other
Kindred
and
familiar
acquaintance
.
and
,
that
for
this
he
was
exceedingly
loved
and
admired
by
them
,
and
they
clearly
saw
concerning
him
,
as
it
is
said
of
the
Baptist
Luk.
1.66
.
that
the
hand
of
the
Lord
was
with
him
.
Out
of
which
great
admiration
of
him
,
we
find
those
called
his
Brethren
to
have
followed
him
afterwards
as
well
as
his
Mother
.
But
yet
,
from
Matt.
13.54
.
&c.
and
Luk.
4.16
,
amp
;
c.
it
also
appears
,
that
he
cast
such
a
veil
over
these
his
divine
Excellencies
,
and
was
so
reserved
in
his
Conversation
,
that
no
great
reputation
or
fame
of
him
was
spread
abroad
,
not
so
much
as
in
his
own
City
.
And
hence
the
most
of
them
wondred
afterwards
at
the
first
appearance
of
these
Divine
Graces
in
his
preaching
at
Nazareth
;
they
excepting
,
though
not
against
any
delinquency
or
deficiency
in
his
manners
,
yet
the
meanness
of
his
condition
(
the
common
object
of
contempt
)
and
his
illiterate
Education
.
§
.
119
2ly
.
From
the
words
his
Mother
spake
to
him
privatly
at
the
Marriage
at
Cana
in
Galilee
(
where
also
our
Blessed
Lady
shewed
her
charity
and
pitty
to
her
poor
friends
or
also
kinsfolks
)
upon
their
wanting
Wine
,
which
words
imply
her
desire
that
our
Lord
should
furnish
them
therewith
;
and
,
upon
his
demur
,
yet
her
speaking
also
to
the
servants
to
do
whatsoever
be
should
bid
them
,
it
may
be
rationally
collected
;
that
he
had
done
privatly
many
miracles
before-time
in
his
youth
in
some
domestick
necessities
in
the
like
manner
;
or
,
also
in
some
matters
belonging
to
his
Trade
.
Tho
this
miracle
in
Cana
may
notwithstanding
still
be
said
the
first
,
i.
e.
publick
one
,
done
by
him
after
his
beginning
,
when
Baptized
,
to
manifest
himself
unto
the
world
,
(
unless
here
we
will
say
the
Blessed
Virgin
had
some
particular
Revelation
before-hand
of
this
first
miracle
of
her
Son
)
.
Nor
may
such
Domestick
Miracles
in
his
youth
be
thought
to
anticipate
the
time
appointed
by
his
Father
for
shewing
such
works
,
any
more
,
then
his
disputes
and
answers
to
the
Doctors
at
12
years
old
the
constituted
season
of
his
Publick
preaching
.
The
answer
also
then
made
to
his
Mother
,
that
his
time
was
not
yet
come
,
perhaps
is
not
to
be
taken
so
in
general
,
that
his
time
of
doing
any
Miracles
was
not
yet
come
,
which
was
already
commenced
upon
his
Baptism
;
but
rather
,
that
his
time
of
doing
that
miracle
was
not
yet
fully
seasonable
,
till
the
failing
of
the
wine
more
appeared
;
or
not
now
seasonable
to
do
it
in
such
a
publick
manner
as
she
expected
our
Lord
,
to
shew
who
he
was
,
should
have
done
it
before
all
the
Guests
(
see
the
like
expression
Jo.
7.6
.
about
our
Lords
going
up
to
the
feast
.
)
For
our
Lord
thought
fit
to
do
it
more
privatly
,
none
knowing
thereof
but
the
Servants
;
upon
which
also
,
perhaps
intimated
to
her
,
it
was
,
that
she
spake
to
them
to
do
what
he
appointed
.
But
however
,
if
this
be
here
understood
of
publick
Miracles
,
it
opposeth
not
his
doing
them
privatly
,
and
within
his
own
family
even
from
and
in
his
Infancy
upon
necessary
occasions
.
§
.
120
3ly
.
From
other
Texts
it
sufficiently
appears
,
that
after
our
Lord
was
of
a
competent
growth
,
he
assisted
with
his
own
corporal
labour
his
parents
Domestick
necessities
,
and
wrought
at
his
reputed-Fathers
trade
,
with
some
reluctance
,
we
may
conceive
,
of
his
Parent
's
inclinations
,
and
their
greater
admiration
of
such
an
humiliation
,
considering
his
person
:
but
this
inclination
checked
with
a
most
exact
observance
of
him
in
whatsoever
he
seemed
addicted
to
.
I
say
this
sufficiently
appears
from
the
words
Mat.
13.55
,
56.
and
Mark
.
6.3
;
where
,
(
upon
our
Lords
entring
upon
his
office
,
and
after
some
time
coming
also
to
his
own
Town
Nazareth
,
with
a
train
of
his
Disciples
and
a
great
fame
of
his
Miracles
following
him
,
there
to
preach
the
Gospel
among
his
Kindred
and
acquaintance
)
,
it
is
said
,
the
Citizens
wondred
whence
he
should
have
that
wisdom
,
and
knowledg
,
and
those
mighty
works
,
considering
his
mean
education
and
Kindred
among
them
,
stiling
him
there
the
Carpenter's
Son
;
and
,
in
S.
Marke
plainly
,
Maries
Son
;
and
himself
called
the
Carpenter
(
for
before
that
time
it
seems
S.
Joseph
was
deceased
)
.
Wherein
we
see
it
was
his
Fathers
good
pleasure
,
the
more
to
shew
Our
Lords
wisdom
and
knowledg
,
to
descend
from
above
and
to
be
infused
by
him
that
sent
him
,
that
he
should
neither
be
sent
to
the
famous
School
in
Jerusalem
for
teaching
and
learning
the
Law
,
as
S.
Paul
was
Act.
22.3
;
nor
to
any
of
those
Synagogues
mentioned
Act.
6.9
,
Nor
educated
in
the
Temple
among
the
Priests
,
as
Holy
Samuel
was
,
being
from
a
child
dedicated
to
the
Lord
;
nor
should
retire
into
the
Desart
for
Solitude
and
Contemplation
,
as
the
Baptist
,
(
Lives
surely
our
Lord
,
if
indulging
his
own
will
,
would
much
sooner
have
chosen
)
but
in
this
his
state
of
Exinanition
should
descend
far
below
John
,
and
take
on
him
not
the
form
of
an
Hermit
or
Contemplatist
,
but
of
a
Servant
and
a
poor
Apprentice
to
an
ordinary
Trade
;
and
herein
should
earn
his
own
victuals
,
and
serve
his
neighbours
also
as
any
had
use
of
him
,
for
the
greatest
part
of
his
life
.
And
as
it
was
appointed
,
that
at
12
years
of
age
,
before
such
Divine
knowledg
could
be
acquired
by
Industry
,
he
should
make
an
admirable
discovery
thereof
among
the
Doctors
in
the
Temple
,
tho
this
was
then
,
ungratefully
or
also
enviously
,
not
taken
any
notice
of
by
them
;
so
it
was
ordained
also
,
that
all
his
youth
should
be
spent
in
this
laborious
handycraft
.
Whereby
it
might
be
most
evident
,
he
stood
in
no
need
of
human
Arts
or
Sciences
,
and
also
he
might
give
the
world
an
example
,
after
so
great
an
humiliation
of
his
,
being
Gods
only
Son
,
not
to
disdain
to
serve
our
neighbour
in
the
lowest
manual
offices
,
in
any
necessities
concerning
his
Body
,
or
also
Estate
,
as
well
as
Spiritual
;
but
whereby
also
he
might
the
better
disguise
and
hide
the
Dignity
of
his
person
till
he
had
descended
yet
further
to
the
lowest
step
of
his
Humiliation
,
and
accomplished
his
Passion
on
the
Cross
.
sect
;
.
121
For
we
find
this
education
and
mechanick
trade
of
his
to
have
bin
a
main
scandal
,
and
,
(
after
that
his
admirable
doctrine
and
works
had
given
an
occasion
of
his
being
more
enquired
after
)
to
have
bin
spread
all
abroad
and
well
known
not
only
at
Nazareth
or
in
Galilee
,
but
at
Jerusalem
:
For
Jo.
7.15
.
in
the
third
year
of
his
preaching
,
as
he
taught
in
the
Temple
it
is
said
;
the
Jews
marvelled
and
said
,
—
How
knoweth
this
man
letters
or
learning
having
never
learned
.
[
From
which
also
may
be
gathered
that
in
his
Sermons
,
like
to
that
discourse
of
his
in
going
to
Emaus
,
were
mixed
many
profound
and
convincing
Expositions
of
the
Law
and
Prophets
,
and
such
as
were
not
attainable
by
others
,
if
at
all
,
without
much
study
therein
.
]
To
whom
our
Lords
answer
in
the
next
verse
giving
this
reason
;
Viz.
that
they
might
know
that
his
doctrine
was
not
his
[
acquired
by
any
his
industry
or
Art
]
but
his
that
sent
him
.
[
Learnt
and
revealed
from
above
and
brought
out
of
the
bosome
of
his
Father
Jo.
1.18
.
]
And
his
very
kindred
,
from
this
mean
exercise
of
his
youth
,
when
afterward
he
began
to
open
and
discover
the
hidden
treasures
of
his
wisdom
,
not
believing
on
him
saith
the
Text
Jo.
7.5
.
asked
him
,
why
,
if
he
was
such
as
he
made
himself
,
he
staid
amongst
them
in
Galilee
,
and
went
not
into
Judea
to
shew
himself
there
among
the
Learned
;
when
indeed
our
Lords
usual
abode
in
Galilee
was
for
the
safety
of
his
Life
.
Thus
our
Lords
Carpentership
was
made
no
small
mortification
to
him
.
§
.
122
But
yet
this
is
imagined
such
Carpentors
work
as
was
exercised
at
home
;
Some
think
that
of
a
Wheel-wright
,
and
making
Ploughs
,
and
Yokes
,
and
other
instruments
of
husbandry
for
the
service
of
his
Neighbors
.
(
Aratra
conficiens
&
Juga
boum
saith
S.
Justin
Martyr
Contra
Tryphonem
,
a
very
ancient
Father
)
;
this
suting
much
better
with
the
retirement
and
Devotions
of
so
Holy
a
family
,
and
also
with
the
privacy
of
our
Lord's
education
,
than
seeking
here
and
there
work
abroad
in
other
men's
houses
.
And
this
trade
it
is
probable
our
Lord
followed
for
some
time
after
Josephs
decease
by
those
words
in
S.
Marke
.
—
Is
not
this
the
Carpenter
,
the
Son
of
Mary
;
and
so
,
a
little
after
our
Lords
Baptism
,
mention
is
made
of
his
Mother
only
,
none
of
Joseph
;
as
Jo.
2.1
.
—
Matt.
12.47
;
It
seeming
good
to
the
Divine
wisdom
to
leave
our
Lord
,
for
some
time
before
his
manifestation
,
without
any
reputed
Father
here
on
Earth
,
whose
true
Father
was
in
Heaven
.
Thus
our
Lord
,
the
second
Adam
,
eat
his
Bread
for
many
years
in
the
sweat
of
his
browes
,
subjecting
himself
herein
to
the
curse
laid
upon
the
first
his
sinning
fore-father
in
a
Trade
requiring
much
strength
and
force
.
And
his
Trade
an
Emblem
(
if
happily
an
house-wright
)
of
his
rebuilding
that
house
of
God
,
which
the
other
former
had
destroyed
.
§
.
123
4ly
.
It
may
further
be
gathered
from
the
many
hardships
suffered
even
in
our
Lords
tender
Infancy
,
his
being
born
in
a
poor
Stable
,
carried
away
presently
after
in
so
weak
an
age
some
hundreds
of
miles
into
a
strange
Country
,
and
again
brought
back
from
thence
;
as
also
from
what
is
prophetically
said
of
him
by
David
,
In
Laboribus
a
juventute
mea
;
Again
,
from
his
many
times
professing
that
he
came
not
to
do
his
own
will
,
but
the
will
of
his
Father
(
where
his
own
will
denyed
intimates
natural
inclinations
different
from
his
Fathers
appointments
concerning
him
,
but
yet
exactly
subjected
thereto
)
,
and
that
he
came
not
to
be
ministred
to
,
but
to
minister
;
and
,
when
he
had
so
many
attendants
,
that
his
behaviour
amongst
them
was
as
of
one
that
served
,
and
as
one
that
waited
on
,
and
provided
for
them
,
whilst
they
sate
at
Table
,
See
Luke
22.27
.
spoken
upon
occasion
of
their
striving
among
themselves
for
Honour
;
and
about
that
time
,
also
his
washing
their
feet
,
and
lastly
,
from
the
Apostle's
expression
,
that
he
took
on
him
the
form
,
not
of
a
man
only
,
but
a
servant
;
From
all
these
I
say
we
may
well
argue
,
that
his
youth
was
not
passed
without
many
mortifications
and
hardships
,
such
as
poverty
,
and
handy-labour
affords
,
many
great
self-denials
,
an
exact
obedience
of
his
child-hood
to
his
Superiours
according
to
the
flesh
,
such
as
a
wise
man
suffers
,
whose
duty
obligeth
him
to
the
service
and
sometimes
undiscreet
commands
,
though
in
things
lawful
,
of
a
person
of
much
less
understanding
;
unless
we
may
rather
think
,
that
the
Holy
Spirit
by
him
guided
his
Parents
in
all
those
commands
,
whereto
it
required
his
obedience
.
§
.
124
And
among
such
his
mortifications
this
seems
no
small
one
;
that
,
considering
who
he
was
,
the
word
and
wisdom
of
God
,
and
by
whom
God
formerly
made
the
world
,
he
should
have
a
law
of
silence
for
so
long
a
time
imposed
upon
him
,
as
to
any
function
as
yet
of
his
ministry
or
discovery
of
his
wisdom
,
even
when
there
was
,
in
his
seeing
the
great
follies
of
the
world
,
occasion
,
shall
I
say
?
or
rather
a
great
necessity
thereof
.
Nay
,
in
the
Sabbaths
when
all
frequented
the
Synagogues
(
which
were
in
every
City
,
and
there
the
law
and
Prophets
read
to
the
people
,
Act.
13.27
.
)
and
among
others
his
most
devout
Parents
together
with
himself
,
that
,
after
his
forementioned
dispute
with
the
Doctors
at
Jerusalem
,
and
after
he
was
now
arrived
to
mans
estate
,
from
20
years
old
till
30
,
he
should
patiently
stand
there
among
the
rest
in
the
quality
of
a
mean
labourer
,
and
this
,
the
Law-giver
himself
,
in
silence
hear
the
expositions
of
it
,
not
alwaies
free
from
errour
,
by
others
;
which
rendered
his
fellow-Citizens
so
astonisht
,
when
afterward
he
,
who
had
bin
so
long
an
Auditor
with
them
,
now
shewed
himself
a
Doctor
.
A
stupendious
Humility
and
Obedience
this
,
so
long
practised
,
in
so
Soveraign
a
dignity
:
and
an
hard
lesson
for
those
to
imitate
,
who
have
parts
!
To
our
Lord
therefore
,
stooping
by
Obedience
to
such
a
condition
,
seems
principally
to
be
applied
that
complaint
of
the
Psalmist
Psalm
.
38.
—
Posui
ori
meo
custodiam
,
cum
consisteret
peccator
adversum
me
.
Obmutui
&
humiliatus
sum
,
&
silui
a
bonis
[
sermonibus
]
&
dolor
meus
renovatus
est
.
Concaluit
cor
meum
intra
me
:
&
in
meditatione
mea
exardescet
ignis
,
whilst
he
,
whom
a
fire
of
Zeal
for
his
Fathers
glory
,
and
for
the
salvation
of
mankind
continually
burnt
and
consumed
,
(
See
Jo.
2.17
)
,
Conversed
among
the
ignorant
,
and
sinners
,
without
being
permitted
either
to
instruct
the
one
,
or
reprove
the
other
;
whilst
he
,
who
,
to
use
the
expression
of
Elihu
Job
.
32
,
was
full
of
words
and
his
belly
as
new
Wine
without
vent
,
and
that
breaketh
new
Vessels
;
was
so
long
to
be
dumb
and
as
one
that
heareth
not
,
and
in
whose
mouth
are
no
reproofs
;
No
discourses
I
say
,
saving
such
,
as
did
not
transcend
the
appearance
of
his
exteriour
condition
and
manner
of
Education
and
emploiment
;
and
such
conversation
,
as
in
a
private
life
gave
good
example
to
his
few
acquaintance
and
friends
,
remaining
so
many
years
(
even
whilst
repairing
in
the
State
of
his
man-hood
to
Jerusalem
and
the
Temple
,
and
the
great
Assemblies
of
the
Nation
at
the
publick
feasts
,
)
as
it
were
a
Candle
hid
under
a
Bushel
,
and
not
suffered
to
diffuse
its
light
,
walking
in
this
most
difficult
obedience
,
for
so
many
years
,
to
the
good
pleasure
of
his
heavenly
Father
:
as
also
the
same
obedience
practised
the
like
silence
whilst
he
suffered
so
many
false
accusations
before
his
Passion
.
§
.
125
And
the
Nazarens
rude
and
uncivil
entertainment
of
him
,
when
visiting
them
afterward
,
and
his
Brethren
and
kindred
their
not
believing
on
him
,
shew
well
how
much
he
had
in
his
youth
ecclipsed
and
made
himself
of
no
account
among
them
,
at
least
those
that
were
not
more
intimately
acquainted
.
Wherein
he
gave
the
world
a
great
lesson
and
example
of
trampling
under
foot
any
vain
honour
and
Reputation
,
save
that
with
God
and
the
Citizens
of
Heaven
.
But
indeed
had
our
Lord
sooner
manifested
himself
to
Israel
,
supposed
even
from
his
youth
,
we
may
conjecture
such
effect
thereof
,
either
that
the
glory
of
his
wisdom
and
mighty
works
,
with
the
envy
of
the
Great
ones
accompanying
these
,
would
have
hastened
his
Death
and
brought
it
so
much
sooner
:
Or
such
his
Excellencies
and
Dignity
of
his
person
,
in
a
long
time
of
Conversation
with
them
better
known
to
the
Nation
,
would
have
daunted
his
enemies
and
prevented
his
Death
,
and
deprived
the
world
of
the
precious
Benefits
thereof
;
and
we
may
say
his
Father
was
pleased
that
he
should
be
so
long
concealed
to
us
,
that
he
might
dye
for
us
.
§
.
126
In
this
time
of
our
Lords
living
at
Nazareth
,
and
before
the
30th
year
of
his
age
,
is
supposed
to
have
happened
the
death
of
S.
Joseph
,
there
being
no
more
mention
made
of
him
,
as
of
his
Mother
,
and
our
Lord's
Brethren
,
after
our
Lords
publick
appearance
either
at
the
Marriage
in
Cana
,
or
else-where
.
It
seeming
good
unto
his
heavenly
Majesty
,
that
after
his
Manifestation
,
though
a
Mother
did
,
yet
no
Father
real
or
reputed
should
,
appear
;
that
God
might
be
the
more
looked-on
as
his
Father
,
who
also
was
professed
by
him
to
be
so
;
no
other
being
in
sight
,
nor
receiving
any
honour
as
such
.
Therefore
also
is
our
Lord
in
St.
Mark
(
probably
after
Josephs
decease
)
himself
called
the
Carpenter
,
and
the
Son
of
Mary
.
But
when
ever
S.
Josephs
Death
happened
,
doubtless
it
was
undergone
with
great
Resignation
,
and
content
,
and
after
our
Lord
's
having
first
made
known
his
heavenly
Father's
good
pleasure
both
to
him
and
his
Mother
;
in
which
,
all
three
most
affectionately
acquiesced
,
though
Joseph
by
his
Death
in
some
sense
was
to
leave
and
lose
his
most
beloved
Jesus
,
Viz.
as
to
the
presence
of
his
Humanity
,
wherein
his
Saints
by
death
do
now
enjoy
him
.
§
.
127
Now
that
,
after
so
profound
an
Annihilation
and
latitancy
of
our
Lord
in
so
mean
a
fortune
and
obscure
place
,
the
time
drew
near
of
his
manifestation
to
Israel
,
(
being
God
at
last
descended
upon
earth
to
reveal
to
men
the
whole
Will
of
his
Father
and
all
the
Secrets
of
Heaven
)
.
A
great
person
,
and
one
sanctified
from
the
womb
;
and
—
Quo
non
major
inter
natos
mulierum
(
as
our
Lord
saith
of
him
)
was
sent
some
time
before
to
proclaim
to
the
world
the
near
approach
and
appearance
of
this
heavenly
Prince
,
for
begetting
a
greater
reverence
in
them
to
his
person
;
And
also
to
prepare
all
men
by
a
due
Confession
of
,
and
repentance
and
doing
penance
for
,
their
sins
,
and
correction
and
amendment
of
their
evil
lives
(
which
is
called
the
levelling
Hills
and
filling
Valleys
,
and
making
the
high
waies
streight
)
and
lastly
,
by
their
being
purified
by
Baptism
,
for
a
more
worthy
and
Honourable
reception
of
this
great
Lord
,
whose
Kingdom
was
not
temporal
but
Spiritual
;
that
so
nothing
in
his
Subjects
at
his
coming
might
disgust
or
displease
him
.
And
lastly
,
was
sent
,
after
his
making
such
a
proclamation
of
him
before
hand
,
to
shew
also
and
demonstrate
with
the
finger
his
very
person
to
them
,
for
removing
all
possible
mistake
,
or
just
excuse
.
§
.
128
The
miraculous
Nativity
of
this
Forerunner
of
Christ
in
the
old
age
of
his
Parents
,
foretold
by
the
same
Angel
as
was
our
Lords
,
and
his
being
full
of
the
Holy
Ghost
from
his
very
first
Being
;
his
leaping
and
rejoicing
at
the
presence
of
our
Lord
when
he
also
yet
in
his
Mothers
womb
,
and
their
acquaintance
only
before
they
were
born
;
after
his
infancy
,
his
leaving
his
Fathers
house
,
and
retiring
into
the
Desart
and
solitude
;
his
rigid
dyet
,
raiment
,
and
habitation
in
some
grot
there
;
his
non-conversation
with
men
,
and
so
neither
corrupted
with
their
manners
,
nor
distracted
at
all
with
human
affairs
,
and
the
Holy
Spirit
supplying
to
him
all
that
knowledg
of
men's
persons
that
was
necessary
to
his
high
employments
;
the
many
resemblances
he
had
to
Elias
,
and
also
to
our
Lord
,
in
his
doctrine
and
in
his
Heroical
Virtues
,
and
especially
in
his
stupendious
humility
,
and
sufferings
,
these
things
I
say
have
bin
partly
described
before
§.
4.
&c.
in
the
Relation
of
the
Baptists
Nativity
,
where
the
inquisitive
Reader
may
review
them
.
§
.
129
To
this
great
person
therefore
as
yet
in
the
Desart
,
being
about
30
years
of
age
(
the
appointed
age
under
the
law
Numb.
4.3
,
23.
for
the
Priests
and
Levits
to
enter
upon
the
exercise
of
their
functions
)
and
half
a
year
elder
than
our
Lord
,
as
who
was
to
be
his
forerunner
and
to
appear
abroad
sooner
,
came
the
word
of
the
Lord
;
that
he
should
now
leave
his
solicitude
,
and
enter
upon
the
Office
for
which
he
had
bin
thus
prepared
,
and
which
emploiment
doubtless
he
had
much
expected
and
longed
for
.
Upon
which
John
came
forth
not
immediatly
to
Jerusalem
,
or
into
the
Cities
of
Judea
(
this
honour
being
left
for
our
Lord
himself
,
and
the
Kingdom
of
Heaven
being
to
approach
still
nearer
by
certain
degrees
)
but
into
the
out-skirts
of
the
Desart
of
Judea
,
and
from
thence
removing
to
Bethabara
,
(
where
also
our
Lord
sojourned
for
some
time
a
little
before
his
Passion
,
Jo.
10.40
.
)
beyond
Jordan
,
near
to
the
great
Road
from
the
East
for
passing
over
the
River
into
Judea
:
by
which
way
the
Israelites
,
when
they
came
out
of
Egypt
,
walking
through
Jordan
(
a
type
of
Baptism
,
as
also
their
passing
through
the
red
Sea
)
entred
into
the
Holy
Land
;
and
by
which
way
they
were
afterwards
carried
away
Captives
from
it
to
Babylon
;
where
also
Elias
,
the
type
of
John
,
after
passing
this
Jordan
,
was
taken
up
in
a
fiery
Chariot
.
Here
then
John
in
his
Spirit
began
to
appear
again
,
and
to
proclaim
(
as
it
were
at
a
distance
and
afar
off
)
the
speedy
coming
of
the
Jew's
Messiah
,
and
of
his
Kingdom
,
and
to
fulfil
the
Vox
clamantis
in
deserto
spoken
of
in
the
Prophets
.
Some
conjecture
also
the
beginning
of
Johns
thus
proclaiming
our
Lord
to
have
bin
in
September
,
or
the
feasts
of
Trompets
,
which
was
the
beginning
of
the
Civil
year
of
the
Jews
Lev.
23.24.25.9
.
and
this
same
year
also
to
have
bin
a
year
of
Jubile
,
which
well
agrees
with
Esay
.
61.2
.
—
Vt
praedicarem
annum
placabilem
Domini
,
and
in
which
year
of
Jubile
also
was
a
greater
concourse
of
people
from
all
Forraign
parts
:
but
the
various
computations
of
the
age
of
the
world
renders
this
thing
very
uncertain
.
§
.
130
Now
then
the
Baptist
began
,
for
a
due
preparing
of
the
Nation
for
the
reception
of
so
great
and
Holy
a
Prince
,
to
exhort
the
people
to
a
Confession
and
repentance
of
their
sins
,
and
the
receiving
Baptism
to
that
effect
(
which
he
had
orders
from
him
that
sent
him
to
confer
on
all
such
as
were
penitent
)
and
to
a
speedy
reformation
of
their
lives
;
for
that
now
shortly
all
flesh
should
see
the
salvation
of
God
;
and
for
that
this
Lord
would
come
with
his
Fann
in
his
hand
,
and
would
throughly
purge
his
floore
,
gathering
the
Wheat
into
his
Garner
,
but
burning
up
the
chaff
with
unquenchable
fire
;
and
because
that
now
the
Axe
should
be
laid
to
the
root
of
the
Trees
,
and
such
as
brought
not
forth
good
fruit
should
be
hewn
down
and
cast
into
the
fire
.
Which
things
delivered
with
such
an
authority
and
gravity
put
his
Auditors
into
a
great
consternation
and
fright
,
and
suddainly
alarmed
the
whole
Nation
;
and
especially
the
Hierosolymites
,
being
at
no
great
distance
from
the
place
of
his
preaching
,
and
much
frequenting
him
.
Whose
wonder
also
was
encreased
by
his
appearance
in
such
a
desolate
place
,
and
not
coming
into
their
Cities
.
And
his
strange
Habit
of
hair-cloth
,
and
being
tyed
with
a
leather-Girdle
,
like
Eliah
and
several
of
the
ancient
Prophets
Esay
20
.
2●
.
2
King
.
1.8
.
Zech.
13.4
.
and
his
strange
abstinence
,
not
eating
any
bread
,
nor
drinking
Wine
,
nor
needing
at
all
any
human
supplies
for
his
food
:
one
part
of
his
diet
being
a
kind
of
Locust
or
Grashopper
,
to
be
found
every
where
upon
the
grass
(
and
which
it
seems
was
a
Fare
sometimes
of
the
poorer
sort
,
in
a
case
of
necessity
eaten
by
them
either
raw
or
boyl'd
,
or
also
salted
and
dried
,
mentioned
in
Levit.
11.22
.
and
allowed
there
for
a
clean
food
)
:
and
another
part
(
when
these
Locusts
not
to
be
had
)
wild
honey
,
such
as
the
wood-bees
wrought
in
the
hollow
parts
of
Trees
,
plentiful
in
this
Country
See
1
Sam.
14.26
;
and
his
abstinence
such
,
as
the
Pharisees
concluded
supernatural
,
and
so
effected
by
his
being
possessed
with
a
Devil
:
his
lodging
also
the
hard
ground
in
some
Cave
or
Grot
;
By
which
things
this
Preacher
of
Penance
appeared
also
the
greatest
Example
thereof
,
that
as
yet
the
world
ever
saw
.
These
things
I
say
still
advanced
their
great
esteem
and
admiration
of
him
,
and
gave
greater
weight
and
credit
to
his
words
;
the
Pharisees
ostentation
of
fasting
being
quite
eclypsed
by
it
.
§
.
131
To
this
also
may
be
added
his
discovering
the
secrets
of
their
hearts
that
came
to
him
,
and
discerning
their
several
sins
and
delinquencies
,
Mat.
3.7
.
tho
having
no
knowledg
of
,
or
conversation
with
them
.
The
Counsels
and
advices
he
gave
them
high
and
sublime
,
and
like
unto
those
of
our
Lord
.
As
,
among
others
,
that
given
to
the
people
for
the
larger
extent
of
their
charity
,
that
he
that
had
two
Coats
should
impart
to
them
that
had
none
,
and
so
also
should
do
for
Bread
and
Meat
.
These
his
Counsels
rightly
also
fitted
to
every
ones
condition
,
whilst
for
the
amendment
of
their
manners
each
one
desired
to
learn
from
him
the
several
Duties
of
their
calling
(
the
things
belonging
to
which
he
knew
not
by
experience
but
the
Holy
Spirit
;
)
His
admitting
(
contrary
to
the
Pharisees
)
all
persons
with
an
equal
mansuetude
and
affability
;
and
not
keeping
more
distance
from
those
esteemed
greater
Sinners
,
Publicans
,
or
Soldiers
;
this
reprehending
the
greatest
with
all
freedom
and
without
fear
before
all
the
people
;
and
receiving
the
humble
,
though
great
offenders
,
without
expostulation
or
reproach
.
All
these
wrought
in
the
people
an
Opinion
of
the
Baptist
,
that
he
was
some
eminent
Prophet
,
or
also
the
Messias
,
though
himself
sufficiently
disclaimed
it
.
§
.
132
Upon
this
fame
,
To
this
new
burning
and
shining
Light
(
as
our
Lord
stiles
him
)
a
great
conflux
was
made
,
after
some
time
,
out
of
the
whole
Nation
,
not
only
out
of
the
nearer
parts
of
Judea
,
but
also
of
Galilee
.
From
which
Countrey
,
among
others
we
find
Peter
and
Andrew
his
brother
intermitting
their
fishing
and
resorting
to
him
;
as
also
Philip
and
Nathanael
,
Galileans
.
We
find
also
,
Acts
19.3
,
some
Brethren
living
at
Ephesus
,
and
Apollo
of
Alexandria
,
to
have
received
Johns
Baptism
,
which
argues
also
a
resort
to
him
from
forraign
parts
:
unless
we
imagine
an
authority
of
Baptizing
either
commited
by
him
to
,
or
at
least
assumed
by
,
some
of
his
more
eminent
Disciples
.
Hither
also
came
the
Publicans
,
and
the
Soldiers
,
and
those
that
were
esteemed
the
most
notorious
sinners
to
hear
his
Sermons
made
of
Repentance
,
and
remission
of
sin
,
which
seemed
to
concern
such
persons
most
.
These
therefore
,
terrified
with
his
words
,
made
humble
confessions
of
their
former
sins
to
him
Mat.
3.6
,
Mark
.
1.5
.
(
as
those
other
Converts
in
the
Acts
did
to
S.
Paul
Acts
19.18
)
;
promised
amendment
of
their
lives
,
were
baptized
by
him
in
order
thereto
:
Lastly
,
asked
his
advice
and
directions
concerning
their
Duty
in
their
several
Vocations
and
Employments
,
where
the
Gentleness
and
tenderness
,
wherewith
he
treats
the
Soldiers
and
the
Publicans
(
yet
the
instruments
of
sustaining
the
Roman
Power
)
is
very
notable
;
not
bidding
them
presently
to
desert
,
or
change
their
Profession
,
or
proposing
to
them
any
high
perfections
,
as
he
did
to
some
others
;
but
admonishing
them
according
to
their
present
capacity
,
of
avoiding
those
faults
to
which
their
employments
more
tempted
them
:
the
Soldier
to
do
no
violence
to
any
,
nor
falsly
accuse
them
to
make
way
for
plunder
;
but
to
be
content
with
that
gain
their
wages
afforded
them
;
and
the
Publicans
,
that
they
should
not
enhance
the
Taxes
upon
the
People
,
nor
require
more
than
was
appointed
them
:
instructing
them
first
in
acts
of
Justice
,
and
doing
no
wrong
to
their
Neighbour
,
whilst
he
exhorted
others
to
acts
also
of
charity
.
§
.
133
And
lastly
,
hither
also
came
the
learned
and
highly-esteemed
Scribes
and
Pharisees
.
Many
of
them
,
as
appears
by
what
our
Lord
saith
Luk.
7
,
30.
(
though
perhaps
not
all
)
moved
with
curiosity
to
see
and
observe
the
strangely
habited
person
,
and
not
with
compunction
for
their
sins
(
as
others
)
,
or
the
believing
what
he
was
,
or
said
;
no
more
than
they
did
afterward
our
Lord
himself
;
to
verify
our
Lords
speech
.
—
Pauperes
evangelizantur
.
These
bearing
a
show
of
sanctity
,
and
accordingly
reverenced
among
the
people
,
so
soon
as
the
Baptist
beheld
,
seeing
and
knowing
all
their
interiour
by
the
Holy
Spirit
,
he
entertained
not
them
with
the
same
mansuetude
and
indulgence
as
the
poor
Publicans
and
Soldiers
,
as
the
one
appearing
to
him
interiorly
clothed
with
humility
and
Contrition
,
the
other
with
Pride
and
Hypocrisy
;
but
presently
fell
into
a
sharp
reprehension
of
them
before
all
the
people
(
knowing
this
the
proper
way
,
if
any
,
for
their
cure
)
:
calling
them
a
generation
of
Serpents
(
which
was
also
our
Lords
language
afterwards
)
denouncing
to
them
the
Novissima
the
great
wrath
to
come
;
and
such
fruitless
Trees
,
and
chaff
their
being
cast
into
an
unquenchable
fire
,
unless
a
speedy
repentance
for
their
sins
and
reformation
of
their
manners
prevented
it
.
And
seeing
them
,
from
the
approaching
Messiah
he
foretold
,
expecting
much
contrary
to
what
he
said
at
his
coming
,
(
as
heirs
of
the
promises
made
to
their
Father
Abraham
)
,
all
Glory
,
and
prosperity
,
and
Dominion
,
over
the
Gentiles
,
he
fore-signified
to
them
,
by
using
a
similitude
from
the
Rocks
and
Stones
that
lay
about
him
,
that
God
,
upon
their
incredulity
and
impenitency
abandoning
them
,
could
raise
unto
Abraham
another
seed
,
i.
e.
out
of
the
yet
stony-hearted
and
unbelieving
Gentiles
.
As
indeed
not
long
after
he
did
.
§
.
134
The
Baptist
thus
had
for
some
time
executed
his
Office
,
and
made
a
preparatory
commencement
of
the
Gospel
,
according
as
our
Lord
saith
(
Mat.
11.13
.
)
—
that
the
Law
and
the
Prophets
were
till
John
;
but
that
from
his
daies
the
Kingdom
of
Heaven
,
or
of
the
Gospel
,
suffered
violence
[
i.
e.
whilst
whole
multitudes
and
crowds
of
people
,
Soldiers
,
Publicans
,
Sinners
,
came
flocking
in
to
it
]
.
Though
indeed
the
Apostles
of
our
Lord
,
consummating
the
preaching
of
this
Evangelium
,
with
the
Holy
Ghost
descending
on
the
people
,
baptized
with
it
by
them
,
and
doing
of
all
sorts
of
Miracles
in
confirmation
of
what
they
divulged
,
far
transcended
the
beginnings
of
the
Baptist
;
and
so
the
least
of
them
,
in
this
respect
,
was
greater
than
he
,
as
our
Lord
saith
,
Matt.
11.11
.
John
then
was
a
prodromus
preaching
so
,
as
our
Lord
afterward
,
the
Kingdom
of
Heaven
at
hand
,
and
judgment
and
wrath
to
come
on
the
impenitent
and
unbelieving
.
Confession
,
repentance
,
and
so
remission
of
sin
(
not
by
Johns
Baptism
,
this
being
only
with
water
and
to
be
consummated
in
the
other
)
but
by
the
Baptism
of
him
that
was
to
come
after
him
,
who
should
baptize
them
with
the
Holy
Ghost
,
Jo.
1.
and
who
was
the
Lamb
of
God
that
should
take
away
the
sins
of
the
world
,
and
in
whom
they
were
to
believe
Act.
19.4
.
§
.
135
Whereby
it
appears
:
that
there
was
an
obligation
also
remaining
on
all
who
possibly
could
procure
it
,
after
Johns
Baptism
,
of
receiving
Christs
,
which
effected
a
perfect
regeneration
by
conferring
the
Holy
Ghost
;
and
that
whatever
assistance
also
of
the
Holy
Ghost
may
be
supposed
in
those
predispositions
to
this
perfect
regeneration
effected
by
the
same
Spirit
,
as
in
Confession
of
sins
,
repentance
and
bringing
forth
the
fruits
thereof
,
and
believing
on
the
Messias
;
Act.
19.4
.
which
things
were
caused
in
the
people
by
Johns
preaching
,
this
also
we
have
from
the
power
and
virtue
only
of
him
that
was
to
come
after
him
.
And
that
those
true
penitents
,
who
died
under
Johns
baptism
only
,
and
without
our
Lords
,
became
partakers
of
the
Holy
Spirit
and
of
salvation
,
in
the
same
manner
as
all
the
righteous
deceased
under
the
Law
,
i.
e.
through
the
merits
of
Christ
;
in
their
using
the
typical
Ceremonies
relating
thereto
whatever
they
were
,
according
to
the
divine
appointment
.
§
.
136
John
therefore
told
them
,
that
our
Lord
,
who
came
after
,
not
he
,
should
baptize
them
with
this
Holy
Ghost
;
and
St.
Luke
adds
baptize
them
also
with
fire
.
Where
fire
may
be
taken
in
a
double
sense
,
either
for
the
fire
of
the
Holy
Spirit
,
elegantly
opposed
by
John
to
his
water
;
or
(
as
some
rather
understand
it
)
the
fire
of
the
Divine
wrath
.
For
S.
John's
Spirit
had
some
of
that
of
Elias
,
and
the
context
seemeth
to
favour
this
sense
:
for
there
it
follows
Luk.
3.17
.
whose
fan
is
in
his
hand
and
the
chaff
he
will
burn
with
fire
,
the
one
or
the
other
baptism
shew
that
of
the
Holy
Ghost
or
of
fire
was
to
be
received
by
every
one
.
Thus
,
after
John
had
began
first
the
preaching
of
the
Gospel
and
using
the
new
Ceremony
thereof
,
Baptism
,
but
deferred
all
the
power
and
virtue
thereof
to
Christ
,
that
was
then
at
hand
.
And
great
multitudes
from
all
parts
were
now
gathered
unto
him
,
and
a
very
great
number
(
as
appears
by
the
expression
Luk.
3.21
.
)
at
least
of
the
common
sort
were
baptized
by
him
:
and
were
in
great
expectation
what
would
be
the
end
of
these
things
,
since
he
plainly
and
often
told
them
that
himself
was
not
this
Christ
,
nor
shewed
he
any
miracle
at
all
,
hereby
the
more
to
exalt
himself
.
§
.
137
After
that
these
Preparations
were
made
,
and
Our
Lord
now
also
had
compleated
the
thirtieth
year
of
his
age
;
at
which
age
the
Priests
(
as
hath
bin
said
)
and
Levits
were
admitted
to
administer
in
the
Sanctuary
Numb.
4.3
,
23
;
and
at
which
age
his
Father
David
was
installed
in
the
Kingdom
of
Israel
,
and
Joseph
advanced
to
the
government
of
Egypt
,
Types
of
our
Lord
;
Now
was
the
full
time
come
that
he
should
throw
off
his
long
disguise
and
manifest
himself
;
And
herein
should
first
receive
,
in
publick
before
John
and
all
the
people
,
a
Commission
from
his
Father
speaking
to
the
world
from
Heaven
,
and
a
Solemn
Vnction
to
his
Office
from
the
Holy
Ghost
.
He
then
,
to
whom
also
and
to
his
Holy
Mother
,
all
these
things
done
by
John
were
related
by
their
neighbours
,
that
he
might
fulfil
all
righteousness
,
and
shew
obedience
to
all
ordinances
instituted
by
his
Father
(
Johns
Baptism
being
from
heaven
and
not
of
men
,
as
he
argues
against
the
Pharisees
Mat.
21.25
.
)
as
also
that
he
might
give
good
example
to
other
Galileans
(
for
which
,
see
what
he
did
Mat.
17.27
.
—
ut
non
scandalizemus
eos
in
doing
any
thing
that
lookedlike
disobedience
)
,
not
many
daies
after
30
years
old
,
went
up
,
as
many
others
,
from
Galilee
,
and
humbly
presented
himself
among
the
other
multitude
to
receive
Baptism
from
John
as
a
penitent
,
so
habited
,
so
mortified
with
grief
and
confusion
;
remembring
the
burden
he
had
taken
upon
him
(
for
our
sakes
)
of
the
sins
of
the
whole
world
,
and
compleating
the
Confession
and
Contrition
of
all
those
poor
sinners
,
that
stood
with
him
desirous
of
the
same
Absolution
,
and
among
the
rest
even
those
of
the
Baptist
himself
.
The
place
of
our
Lords
Baptism
probably
from
John
1.28
.
was
Bethabara
:
viz.
where
,
the
waters
being
divided
,
the
people
of
Israel
passed
over
Jordan
with
Joshua
into
the
land
of
promise
;
and
whither
our
Lord
also
coming
out
of
the
Desart
returned
to
John
.
And
it
seems
by
S.
Lukes
words
,
chap.
3.21
.
—
in
which
all
the
people
were
baptized
&c
,
that
there
was
a
great
conflux
of
people
to
John
at
that
very
time
;
For
indeed
one
end
of
John's
baptizing
was
,
that
our
Lord
should
be
made
manifest
to
Israel
Jo.
1.31
.
§
.
138
The
Baptist
,
tho
living
in
the
same
house
for
three
Months
with
him
before
they
were
born
,
had
never
before
seen
this
sacred
person
,
whom
he
was
sent
to
proclame
(
the
Divine
Providence
,
for
avoiding
any
suspition
of
fraud
,
or
compact
,
so
ordering
,
that
they
should
be
educated
in
two
remote
and
opposite
corners
of
Palestine
)
;
yet
presently
upon
his
appearance
by
the
Spirit
knew
him
to
be
Christ
our
Lord.
[
For
S.
Jonn's
—
Non
noveram
&c.
Jo.
1.33
.
(
as
S.
Chrysostome
and
others
)
is
to
be
understood
more
largely
:
Viz.
of
the
time
before
our
Lords
coming
from
Galilee
,
and
before
the
solemnity
of
the
Baptism
;
in
which
solemnity
,
because
the
most
evident
testimony
was
the
Holy
Ghosts
descent
and
sitting
upon
our
Lord
,
therefore
it
is
instanced
in
by
the
Baptist
;
as
if
he
had
said
,
I
knew
him
not
at
all
formerly
,
till
the
time
when
he
came
to
be
baptized
,
and
the
Holy
Ghost
in
the
shape
of
a
Dove
visible
to
all
sate
upon
his
Head
.
The
Baptist
,
then
,
presently
knew
him
;
and
,
much
astonished
at
his
great
humility
in
offering
himself
to
receive
this
Baptism
of
sinners
,
with
a
like
humility
prostrated
himself
before
him
;
and
telling
him
,
that
himself
had
need
to
be
baptized
of
him
,
desired
to
be
excused
from
so
great
a
presumption
,
whose
shoos-latchet
he
had
formerly
told
the
people
Jo.
1.27
,
he
was
not
worthy
to
untie
.
But
our
Lord
now
no
way
disguising
or
concealing
himself
to
John
,
with
a
word
that
so
he
ought
to
fulfil
all
righteousness
,
removed
his
fear
and
scruple
;
and
so
in
all
humble
obedience
to
his
good
pleasure
John
performed
this
Office
to
him
.
§
.
139
Our
Holy
Lord
,
so
soon
as
he
ascended
out
of
the
water
,
without
any
entertaining
himself
with
his
Cosin
and
servant
the
Baptist
,
though
this
was
their
first
interview
,
immediatly
put
himself
,
upon
the
banck
of
Jordan
,
in
the
posture
of
praier
:
wherein
we
may
presume
he
offered
himself
(
according
to
his
words
in
the
Psalme
;
—
Lo
I
come
,
as
in
the
volume
of
this
book
it
is
written
of
me
,
to
do
thy
will
O
my
God
)
to
all
those
hard
services
and
sufferings
for
the
redemption
of
mankind
,
which
his
heavenly
Father
expected
from
him
:
as
we
find
he
did
a
little
before
his
passion
Jo
,
12.17
,
desiring
him
to
glorify
his
name
(
at
which
time
also
his
Father
spake
to
him
,
Jo
12.
being
in
great
desolation
,
from
heaven
in
the
hearing
of
all
the
people
.
)
Whilst
our
Lord
was
thus
praying
;
and
the
Baptist
,
who
had
had
a
preindication
from
God
that
he
should
discern
his
Son
by
the
visible
descent
upon
him
,
at
his
Baptism
,
of
the
Holy
Ghost
;
and
also
the
people
(
who
could
not
but
observe
the
extraordinary
reverence
S.
John
gave
to
him
,
or
also
some
of
them
hear
his
words
)
had
fixed
their
eies
upon
him
;
Behold
,
the
Heavens
were
opened
:
and
first
descended
from
them
,
with
a
stream
of
light
,
the
Holy
Ghost
in
the
appearance
of
a
Dove
(
the
innocency
and
harmless
simplicity
of
which
gaulless
,
peaceful
and
mourning
creature
Our
Lord
recommends
Mat.
10.16
;
and
several
qualities
in
it
observed
to
resemble
those
of
the
Holy
Spirit
are
mentioned
by
the
Apostle
Gal.
5.22
.
—
1
Cor.
13.4
.
)
which
streaming
Dove
rested
or
sate
upon
him
,
as
was
presignified
by
God
to
John
,
and
probably
remained
so
according
to
Jo.
1.33
,
till
hasting
toward
the
Desart
he
was
carried
out
of
their
sight
.
§
.
140
This
appearance
again
was
seconded
with
a
Voice
from
the
opened
heaven
,
and
from
the
Divine
Majesty
there
,
declaring
to
the
world
This
person
to
be
his
beloved
Son
,
in
whom
he
was
well
pleased
.
The
words
,
as
also
the
descent
of
the
Holy
Spirit
upon
him
,
are
pre-related
in
the
Prophet
Esay
42.1
.
and
cited
also
by
the
Evangelist
Mat.
12.18
;
and
do
reveal
to
the
world
this
joyful
news
,
as
if
he
had
said
;
This
is
my
Son
,
the
long
expected
Messias
,
the
new
and
perfect
Legislator
,
that
declares
all
my
will
,
that
is
the
Compleatment
of
all
the
Prophecies
,
the
only
Mediator
between
me
and
sinners
;
the
Redeemer
and
Reconciler
of
the
world
unto
me
,
and
my
meek
Lamb
that
takes
away
the
sins
thereof
;
the
only
,
Holy
and
Eternal
,
High
Priest
;
Lastly
,
the
King
and
Lord
of
the
Universe
.
In
whom
nothing
at
all
displeaseth
me
;
and
in
whom
I
have
bin
pleased
from
all
Eternity
;
and
except
in
whom
none
other
pleaseth
me
;
and
in
whom
all
others
may
please
me
;
but
,
unless
through
him
,
I
cannot
love
sinful
man
,
concerning
whom
the
time
was
that
it
repented
me
at
heart
that
I
had
made
him
;
Gen.
6.6
.
but
which
grief
this
my
Son
hath
removed
and
again
reconciled
all
things
to
me
.
§
.
141
The
same
,
with
which
words
,
were
spoken
a
second
time
in
the
Holy
Mount
out
of
a
bright
cloud
nearer
hand
,
when
this
person
,
our
Lord
,
appeared
also
in
great
beauty
and
Majesty
,
and
like
himself
,
—
that
this
was
his
beloved
Son
,
Mat.
17.
in
whom
he
was
well
pleased
.
And
this
then
added
to
it
,
that
[
after
Moses
and
Elias
,
the
law
and
the
Prophets
,
vanished
]
they
should
in
the
last
place
hear
him
:
for
which
purpose
,
viz.
their
hearing
and
obeying
this
Lord
,
also
was
this
voice
made
unto
the
people
here
at
Jordan
.
Again
,
a
third
time
,
when
the
same
our
Lord
,
a
little
before
his
Passion
,
was
in
great
desolation
and
desired
to
be
delivered
from
the
approaching
paines
of
death
Jo.
12.27
.
but
then
afterwards
resigning
his
natural
will
,
as
in
the
Garden
,
prayed
that
his
Father
would
not
spare
him
but
glorifie
his
name
,
(
Viz.
in
our
Lords
passing
through
all
those
bitter
sufferings
preappointed
for
him
;
)
his
Heavenly
Father
himself
vouchsafed
with
a
voice
from
heaven
to
answer
his
Praier
;
telling
him
,
he
would
glorifie
his
name
yet
again
,
Viz.
in
the
admirable
Resurrection
and
Ascension
of
his
Son
,
as
he
had
done
already
,
viz.
in
his
glorious
Miracles
;
where
also
our
Lord
told
the
people
concerning
this
voice
from
heaven
,
that
it
came
not
for
his
sake
or
satisfaction
,
who
alwaies
knew
his
Fathers
will
concerning
,
and
Love
to
,
him
,
and
the
glory
he
had
,
and
ever
was
to
enjoy
,
with
,
and
from
him
;
not
for
his
sake
I
say
but
for
theirs
,
that
they
,
acknowledging
this
glory
,
the
Father
both
had
and
would
bestow
upon
his
Son
,
should
accordingly
honour
and
obey
him
.
As
also
now
at
his
Baptism
,
the
visible
descent
of
the
Holy
Ghost
was
for
the
peoples-sake
,
that
they
might
hereby
know
that
he
(
who
was
full
of
the
Holy
Ghost
as
much
before
as
after
this
visible
descent
thereof
)
had
it
in
his
power
,
by
baptism
,
to
confer
on
others
.
§
.
142
Often
therefore
also
doth
he
mind
the
people
,
for
their
admittance
and
believing
on
him
,
of
this
his
Fathers
bearing
witness
to
him
;
Of
his
Fathers
sending
him
;
and
Sanctifying
him
;
see
John
8.18
,
54.
—
5.32
,
37.
—
10.36
.
which
relates
,
as
to
his
Fathers
testimony
of
him
by
Miracles
,
so
doubtless
to
this
signal
one
received
before
the
beginning
of
his
Ministry
at
his
Baptism
,
and
to
his
Sanctification
at
this
time
by
the
visible
appearance
of
the
Holy
Ghost
sitting
on
him
.
And
this
very
manifestation
thus
of
our
Lord
to
Israel
the
Baptist
names
,
as
one
of
the
ends
of
his
own
coming
and
Baptizing
Jo.
1.31
.
And
most
congruous
also
it
seems
,
that
,
our
Lord's
Institution
of
conferring
Baptism
for
ever
being
in
the
name
of
the
Blessed
Trinity
,
Father
,
Son
,
and
Holy
Ghost
,
all
these
should
first
after
this
manner
manifest
themselves
in
his
own
Baptism
.
Which
Vnction
of
his
with
the
Spirit
,
foretold
by
Esaias
chap.
61.1
.
our
Lord
also
in
his
Sermon
Luk.
4.18
.
openly
applies
to
himself
:
And
this
was
the
first
Scripture
,
he
as
it
were
casually
opened
at
,
to
explain
it
to
his
own
country
men
at
Nazareth
.
§
.
143
After
this
Testimony
given
to
God
the
Son
,
by
God
the
Father
,
and
God
the
Holy
Ghost
,
at
his
Baptism
,
in
the
midst
of
the
admiration
and
expectation
of
John
,
and
the
people
beholding
him
;
our
Lord
,
in
the
Vehemency
of
the
same
Spirit
,
which
,
alwaies
remaining
in
him
in
the
same
plenitude
,
and
not
given
by
measure
,
yet
acted
more
or
less
in
his
Humanity
as
occasion
was
offered
,
suddainly
departed
out
of
their
sight
,
and
went
speedily
toward
the
Desart
,
from
whence
John
formerly
appeared
.
Immediatly
(
saith
S.
Mark
)
the
Spirit
drave
him
into
the
Wilderness
.
And
such
Rapts
of
the
Holy
Spirit
have
bin
formerly
seen
,
in
Elias
(
see
1
King
.
18.12
.
—
2
King
.
2.16
.
)
and
others
,
Act.
8.39
.
with
an
elevation
of
their
bodies
also
into
the
Air
;
tho
probably
not
so
here
,
of
our
Lords
.
By
wilderness
also
is
here
meant
the
most
desolate
,
invious
and
unfrequented
recesses
thereof
.
Where
were
the
dens
,
&
latebrae
of
wild
beasts
for
their
safety
(
for
the
Evangelist
saith
,
he
was
there
with
the
wild
beasts
;
whence
we
may
conjecture
,
John
Baptist's
Desart
also
to
have
bin
such
;
however
some
would
mitigate
it
)
.
Where
also
,
we
may
say
,
is
the
most
ordinary
dwelling
and
haunt
here
on
Earth
of
evil
Spirits
;
not
so
much
by
their
choice
(
though
in
some
respect
they
hate
the
places
frequented
by
men
,
and
where
is
some
greater
appearance
of
Devotion
,
and
of
Gods
service
,
and
worship
)
as
from
their
Condemnation
and
the
Divine
restraint
;
See
,
Mat.
12.43
,
the
evil
Spirit
,
when
having
lost
his
possession
of
the
man
,
his
walking
in
drie
,
or
barren
,
and
desolate
places
;
and
—
Mark
.
5.3
,
their
haunting
the
Tombs
;
and
,
Esai
.
13.21
.
and
34.14
,
the
Satyrs
dancing
in
such
places
;
and
,
Apocal.
18.2
,
Desolate
Babylon
becoming
the
Habitation
of
Devils
.
To
which
may
be
added
the
experience
of
Hermits
,
that
inhabiting
Desarts
are
more
molested
with
them
;
and
here
also
our
Lord
met
and
had
his
chief
combat
,
with
the
Devil
.
§
.
144
Into
this
solitude
then
our
Lord
retired
,
after
his
being
anointed
with
the
Holy
Ghost
,
and
now
shortly
to
enter
upon
his
Ministry
;
retired
,
as
we
see
with
great
fervency
of
Spirit
,
to
fulfil
his
Fathers
will
,
i.
e.
the
foreseen
great
Mortifications
he
was
there
to
undergo
no
way
remitting
but
advancing
this
holy
impetuosity
.
And
here
he
remained
and
separated
himself
,
during
forty
daies
.
[
This
being
the
round
number
used
for
7.
sixes
of
daies
,
or
6.
multiplied
7.
times
,
and
a
number
in
Scripture
most
frequently
prescribed
by
God
,
according
to
his
Creation
of
the
world
in
six
daies
,
for
the
dispatch
of
any
great
work
,
labour
,
or
sufferings
.
Of
which
may
be
given
very
many
instances
,
if
this
would
not
too
much
divert
the
Reader
.
See
Gen.
7.4.17
.
—
Ezec.
4.6
,
—
Jonah
.
3.4
.
—
Gen.
6.3
.
thrice
forty
years
.
—
Deut.
8.2
.
—
Gen.
15.13
.
ten
times
40.
—
Judg.
13.1
Apoc.
2
,
3.
and
about
so
many
months
was
the
time
of
our
Lords
preaching
.
See
before
§
.
]
For
this
time
then
,
he
sequestred
himself
to
be
vacant
(
without
admitting
the
distraction
of
any
human
converse
or
secular
business
;
and
with
those
advantages
,
that
bodily
fasting
gives
to
the
operations
of
the
Soul
)
for
supplication
and
praier
;
for
the
solemn
preparation
for
that
high
service
and
ministry
he
was
now
entring
upon
,
and
designed-to
;
and
again
for
the
making
a
more
solemn
oblation
of
himself
to
his
Father
,
as
to
the
most
voluntary
undertaking
of
all
those
hardships
and
sufferings
that
were
set
before
him
,
and
that
were
desired
by
him
,
in
all
these
the
more
to
glorifie
his
name
.
Now
though
our
Lord
for
such
a
more
intimate
conversation
with
God
,
and
perfect
Contemplation
,
needed
not
to
use
such
exteriour
means
as
retirement
and
abstinence
from
food
,
and
dismission
from
other
Emploiments
,
by
reason
of
the
supernatural
perfections
,
which
from
his
Deity
and
plenitude
of
the
Spirit
were
infused
and
refunded
into
his
human
Nature
;
Yet
,
as
Suarez
observes
.
In
3.
Thom
2.
Tom.
Disp.
2●
.
§.
1.
—
Per
cognitionem
anima
naturalem
non
poterat
sine
speciali
miraculo
multa
simul
perfecte
considerare
;
neque
per
operationem
phantasiae
simul
comitari
operationem
intellectus
,
si
circa
res
varias
,
omninoque
diversas
versaretur
.
For
that
naturally
one
action
hinders
another
,
at
least
as
to
the
highest
intention
of
it
:
which
hindrance
might
also
be
in
our
Lord
,
so
far
as
his
Divinity
pleased
to
leave
in
his
humanity
also
these
sinless
infirmities
;
as
a
resemblance
of
the
constitution
of
other
men
.
§
.
145
We
read
of
a
like
thing
done
by
our
Lord
afterward
.
That
,
before
the
solemn
election
of
those
persons
,
who
were
to
be
chosen
by
him
for
the
promulgation
of
the
Gospel
through
the
world
,
after
his
departure
hence
,
that
he
retired
alone
into
a
solitary
Mountain
the
evening
before
;
and
there
continued
all
night
in
praier
Luk.
6.12
.
As
also
,
when
he
was
in
Capernaum
,
being
much
followed
,
and
pressed
upon
by
the
people
,
he
is
said
to
have
made
use
of
the
solitude
of
the
night
,
and
to
have
risen
a
great
while
afore
day
,
and
to
go
into
a
solitary
place
to
his
praiers
.
Mark
.
1.35
.
and
said
Luk.
5.16
.
to
have
withdrawn
himself
into
the
Desart
for
performing
this
duty
.
But
however
this
be
stated
,
concerning
the
advantage
our
Lords
Devotions
might
receive
from
Solitude
,
doubtless
one
principal
end
of
this
his
forty
daies
,
and
all
his
other
,
retirements
afterwards
,
was
,
that
he
might
give
us
an
example
herein
,
and
shew
us
the
great
necessity
of
solitude
,
fasting
,
and
withdrawing
from
secular
affairs
,
for
our
enjoying
a
nearer
conversation
with
God
,
and
our
overcoming
of
Temptations
,
and
especially
,
for
our
better
Preparation
in
the
undertaking
any
weightier
affairs
:
such
as
is
in
the
first
place
the
Ministry
,
and
predication
of
the
Gospel
.
And
another
end
seems
to
be
this
also
;
that
He
,
who
,
as
other
Teachers
sent
from
God
,
must
necessarily
spend
the
most
of
his
time
in
an
active
life
and
common
conversation
;
yet
might
also
in
these
his
practices
and
especially
this
his
for
so
long
a
time
inhabiting
the
Desart
,
allow
also
,
and
countenance
,
and
recommend
(
to
those
that
have
more
need
of
,
and
are
more
disposed
to
it
)
the
other
life
,
that
is
more
addicted
to
solitude
,
fasting
,
continual
praier
,
and
contemplation
.
In
the
same
manner
then
,
as
our
Lord
is
said
to
have
passed
that
whole
night
before
the
Election
of
his
Apostles
,
and
the
other
times
of
his
repairing
to
Mountains
and
Desarts
,
Viz.
in
praier
and
contemplation
,
so
may
we
rationally
imagine
him
to
have
spent
these
forty
daies
,
and
nights
;
and
his
fasting
,
in
so
great
a
suspension
of
his
natural
faculties
,
to
have
bin
an
individual
companion
thereof
.
§
.
146
In
which
forty
daies
fast
and
Devotion
,
Moses
,
as
a
type
,
had
preceded
him
,
once
and
again
;
both
first
in
his
receiving
the
Law
from
God
,
Exod.
24.18
.
—
34.28
.
which
he
was
to
communicate
to
the
children
of
Israel
,
as
our
Lord
now
was
the
Gospel
;
and
,
a
second
time
,
in
his
making
intercession
for
the
people
,
and
obtaining
their
pardon
.
[
Concerning
which
he
saith
Deut.
9.18
.
—
That
he
fell
down
before
the
Lord
,
as
at
the
first
,
forty
daies
and
forty
nights
,
without
eating
bread
,
or
drinking
water
;
because
of
all
their
sins
which
they
sinned
;
and
that
the
Lord
hearkned
unto
him
:
]
And
,
in
his
then
being
admitted
also
,
upon
his
earnest
supplication
,
to
see
Gods
glory
Exod.
33.18
.
—
34.5
.
and
as
also
,
according
to
this
action
of
Moses
before
,
we
may
suppose
our
Blessed
Lord
to
have
thus
also
prostrated
himself
before
his
Father
in
these
forty
daies
,
and
forty
nights
,
for
the
sins
of
the
world
;
and
to
have
offered
himself
,
as
Moses
,
to
be
made
a
curse
for
our
sakes
,
see
Gal.
3.13
.
and
Exod.
32.32
.
compare
Deut.
9.26
;
and
so
to
obtain
pardon
for
all
true
believers
.
Of
whom
also
the
Goat
sent
into
the
Desart
laden
with
the
peoples
sins
was
,
herein
,
a
type
.
And
as
this
type
Moses
in
the
Law
,
so
another
preceded
in
the
Prophets
;
in
Elias
their
Head
,
his
fasting
forty
daies
,
in
the
same
desart
and
Mountain
,
as
Moses
;
and
He
there
having
also
the
Vision
of
,
and
extraordinary
communion
with
,
God
.
As
also
our
Lord's
humanity
,
afterward
in
the
Holy
Mount
,
was
admitted
to
behold
his
Fathers
Glory
,
in
a
bright
cloud
descending
upon
the
Hill
,
and
to
partake
of
the
splendours
thereof
;
and
also
these
two
Men
,
Moses
,
and
Elias
,
representing
the
Law
and
Prophets
,
were
there
present
to
do
him
Homage
,
in
whom
both
these
were
to
be
compleated
.
Such
exact
resemblance
were
the
Law
and
Prophets
to
have
with
the
Gospel
.
§
.
147
The
similitude
also
here
is
not
to
be
passed
by
;
which
our
Lords
being
here
first
conducted
by
his
Father
into
the
Desart
,
before
his
beginning
to
take
his
possession
of
the
inheritance
both
of
the
Jew
and
Gentile
promised
him
by
his
Father
,
hath
to
that
former
divine
conduct
of
the
Israelites
,
Ps.
2.8
.
first
into
the
Wilderness
,
after
our
Lord
also
,
as
they
,
had
bin
called
out
of
Egypt
,
Mat.
2.
and
the
correspondence
also
which
his
forty
daies
abode
there
hath
to
their
forty
years
.
Yet
in
this
much
unlike
;
that
he
,
in
this
Desart
being
pressed
also
with
the
same
necessities
as
they
,
I
mean
as
to
hunger
and
thirst
after
so
long
a
fast
,
and
upon
it
by
the
Devil
much
urged
to
the
like
offending
of
God
;
Viz.
not
by
not
waiting
his
good
time
;
Yet
he
stood
,
where
they
fell
:
and
with
all
patience
contrary
to
them
(
though
having
Miracles
in
his
own
power
)
attended
the
time
of
the
Divine
good
pleasure
for
his
relief
;
and
here
also
He
,
receiving
at
length
the
supply
of
his
hunger
from
Angels
sent
to
him
,
may
be
said
in
some
sense
,
as
they
,
to
have
bin
fed
with
their
food
.
§
.
148
This
then
was
another
end
of
our
Lords
withdrawing
into
this
desolate
place
;
that
he
might
be
there
tempted
of
the
Devil
,
saith
S.
Matthew
chap.
4.1
,
and
fulfil
his
Fathers
good
pleasure
,
in
his
being
exposed
also
,
like
unto
us
,
unto
the
encounters
and
strangely-rude
treatments
of
the
enemy
of
mankind
,
Satan
.
(
For
who
hath
bin
in
his
temptations
so
rudely
handled
and
carried
about
by
him
as
our
Lord
was
?
)
and
that
he
might
thus
be
,
as
the
Apostle
observes
Heb.
2.17
.
—
4.15
.
a
more
merciful
High
Priest
to
succour
and
assist
us
in
those
our
temptations
,
the
like
to
which
he
had
experimentally
suffered
himself
;
and
again
,
that
He
might
also
in
his
fasting
,
solitude
,
and
praier
,
shew
to
us
the
armes
by
which
we
also
may
obtain
the
Victory
over
this
Tempter
.
It
was
also
most
congruous
,
that
the
second
Adam
should
undergo
the
same
combat
with
him
,
as
the
first
who
was
foiled
in
it
,
and
ruined
by
it
;
that
so
he
might
recover
mankind
after
the
same
way
as
he
was
undone
;
and
having
first
mastered
this
strong
man
,
who
could
find
nothing
in
him
Jo.
14.30
.
no
pride
of
life
,
no
disobedience
,
no
lust
of
the
eyes
or
of
the
flesh
,
he
might
proceed
to
spoil
his
house
,
and
his
goods
,
and
the
long
possession
he
had
gotten
of
wretched
mankind
:
as
indeed
our
Lord
did
triumph
over
him
in
his
following
Life
,
Death
,
and
Resurrection
.
§
.
149
To
these
I
may
add
yet
another
reason
of
our
Lords
withdrawing
himself
from
John
and
the
people
;
namely
to
qualify
and
lessen
the
great
and
suddain
fame
that
might
be
of
him
(
which
also
was
done
for
our
example
)
from
that
publick
testimony
they
saw
given
by
the
other
persons
of
the
Trinity
,
the
Father
,
and
the
Holy
Ghost
(
as
also
in
the
rest
of
his
life
he
used
frequent
concealments
of
himself
,
and
enjoyned
others
silence
for
the
non-preventing
his
future
sufferings
,
)
that
so
his
six
weeks
absence
and
non-appearance
might
a
little
remit
the
former
expectation
,
and
the
Baptists
immediatly
sending
all
men
after
him
,
whose
manifestation
was
only
to
be
discovered
by
certain
degrees
;
and
therefore
,
when
returning
from
the
Desart
,
his
stay
with
the
Baptist
,
much
proclaiming
him
,
was
only
for
two
or
three
daies
.
§
.
150
After
his
forty
daies
abode
in
this
desolate
place
,
prostrated
,
as
Moses
in
his
Fast
,
before
the
Divine
Majesty
in
praiers
and
intercessions
,
and
such
Contemplations
of
God
as
his
types
Moses
and
Elias
had
formerly
enjoyed
,
and
probably
accompanied
,
as
they
,
with
a
suspension
of
his
natural
faculties
,
and
a
perpetual
fast
,
our
Lord
began
,
when
such
his
Devotions
were
ended
,
and
nature
returned
to
its
ordinary
functions
,
to
be
vehemently
an
hungred
.
The
Devil
,
even
the
Prince
of
them
,
as
may
appear
from
Matt.
25.41
.
—
Apoc.
12.9
.
who
had
narrowly
watched
Him
hitherto
,
and
looked
upon
him
with
such
an
envious
eye
,
as
he
did
on
our
first
parents
in
their
Innocency
(
but
could
not
attack
him
whilst
in
praier
)
when
this
was
ended
,
and
he
saw
also
so
great
an
hunger
to
pinch
our
Lord
(
which
our
first
parents
had
not
when
he
prevailed
with
them
to
eat
forbidden
meats
,
)
had
entertained
hence
some
hopes
of
prevailing
upon
his
infirm
humanity
,
as
he
did
on
theirs
;
viz.
not
to
wait
for
his
Fathers
Provision
for
him
in
due
time
of
such
food
as
was
necessary
,
but
with
a
power
of
Miracles
presently
in
an
extraordinary
manner
,
after
such
a
meritorious
Act
of
forty
daies
fast
,
to
supply
himself
with
it
.
In
which
Temptation
also
he
hoped
to
make
some
advantage
in
reminding
him
of
the
dignity
of
his
person
,
and
suggesting
unto
him
that
he
was
the
Son
of
God
.
Especially
at
this
time
,
the
honour
done
him
lately
not
only
by
the
Baptist
,
but
from
God
himself
,
both
the
Father
and
the
Holy
Ghost
from
heaven
;
and
now
also
the
great
Change
of
his
life
,
entring
upon
the
office
of
the
Messias
,
might
seem
to
have
elevated
his
thoughts
,
and
ambitions
above
the
temper
of
his
former
meanly
entertained
condition
.
For
tho
the
Devil
had
heard
those
glorious
words
pronounced
from
Heaven
but
lately
at
his
Baptism
;
and
in
his
ranging
every
where
for
prey
,
probably
was
well
acquainted
also
with
all
the
former
miraculous
passages
of
his
life
,
lead
also
hitherto
without
all
sin
;
and
with
all
the
prophecies
concerning
our
Lord
,
(
if
we
see
how
readily
he
afterwards
quotes
Scripture
to
him
,
and
how
,
in
his
first
accosting
of
him
,
he
pressed
his
being
the
Son
of
God
:
)
yet
since
our
Lord
was
also
clothed
with
our
infirm
flesh
,
he
might
not
so
perfectly
discern
the
Hypostatical
Vnion
of
such
his
lately
assumed
Humanity
with
the
Deity
,
nor
how
far
it
might
be
invested
or
assisted
therewith
,
and
its
weakness
receive
influences
from
it
.
For
this
General
enemy
of
mankind
saw
this
his
human
nature
clothed
with
all
the
infirmities
(
as
here
in
suffering
hungar
)
and
passions
or
affections
of
it
.
Whereby
his
flesh
,
or
sensitive
appetite
,
at
that
of
others
,
did
naturally
desire
things
delectable
to
it
;
as
meat
,
drink
,
rest
,
sleep
,
&c.
[
But
yet
these
desires
were
alwaies
such
as
were
perfectly
subjected
to
the
guidance
of
right
reason
,
and
wholly
ordered
and
moderated
by
it
;
and
such
wherein
he
had
hitherto
never
sinned
(
though
it
is
most
likely
,
that
Satan
had
not
forborn
before
to
tempt
him
,
as
others
,
to
some
exorbitancy
therein
,
even
from
his
child-hood
)
;
and
again
were
such
wherein
he
was
also
,
by
reason
of
the
Hypostatical
Union
of
this
nature
to
the
Deity
,
and
perfect
sanctification
thereof
by
it
,
utterly
impeccable
(
though
this
not
known
to
the
Devil
.
)
Our
Lord
,
saith
the
Apostle
,
not
only
felt
our
infirmities
,
Heb.
4.15
.
but
—
was
in
all
points
tempted
like
as
we
are
,
[
i.
e.
by
external
objects
occurring
and
inviting
his
nature
to
the
use
of
them
]
but
without
sin
;
this
sensitive
nature
was
ever
so
overruled
by
reason
,
as
never
by
the
least
consent
of
his
will
,
to
proceed
to
any
excess
beyond
the
bounds
set
by
the
Divine
Commands
.
—
Poterat
quidem
anima
Christi
(
saith
S.
Thomas
3.
Q.
15.
Art.
4.
)
resistere
passionibus
,
ut
ei
non
supervenirent
,
praesertim
virtute
divina
:
sed
propria
voluntate
se
passionibus
subjiciebat
.
And
—
In
nobis
quandoque
hujusmodi
motus
non
sistunt
in
appetitu
sensitivo
,
sed
trahunt
rationem
;
quod
in
Christo
non
fuit
:
quia
motus
naturaliter
humanae
carni
convenientes
,
sic
ex
ejus
dispositione
,
in
appetitu
sensitivo
manebant
,
quod
ratio
,
ex
his
,
nullo
modo
impediebatur
facere
,
quae
conveniebant
.
]
§
.
151
Therefore
,
from
this
his
liability
to
passions
,
and
the
new
change
of
his
life
,
Satan
conjectured
a
fair
opportunity
for
begetting
in
his
humanity
,
(
in
his
former
life
hitherto
so
poorly
treated
,
)
some
Elation
of
mind
,
and
vain
ostentation
of
its
transcendent
dignity
and
present
advancement
.
Or
,
supposing
Satan
knew
such
an
Union
of
this
his
humanity
to
the
Deity
,
as
that
our
Lord
could
not
possibly
commit
the
least
sin
,
and
that
his
present
temptations
were
but
in
vain
,
(
as
all
his
former
had
bin
)
,
yet
was
his
malice
to
him
so
extream
,
as
it
could
not
let
him
rest
,
so
far
as
God
permitted
;
and
he
rejoyced
to
give
him
some
molestation
,
though
with
a
greater
mischief
to
himself
;
a
quality
we
observe
also
in
the
Devil's
children
,
malicious
men
;
who
do
not
forbear
to
afflict
their
neighbors
,
in
their
own
suffering
much
greater
dammage
.
§
.
152
He
then
,
as
soon
as
God
had
relaxed
his
chain
,
invades
our
Lord
:
and
probably
appears
to
him
in
some
comely
and
Glorious
shape
,
as
we
may
conjecture
from
his
last
temptation
,
wherein
he
desires
Adoration
from
him
;
Or
,
as
some
think
to
be
more
sutable
to
the
place
,
shewed
himself
in
the
habit
of
some
religious
Hermite
;
Or
,
perhaps
not
disguising
at
all
who
he
was
(
which
also
was
well
known
to
our
Lord
,
)
subtilly
desired
some
evidence
of
the
supereminent
Dignity
of
our
Lords
person
,
as
it
were
for
his
own
satisfaction
,
and
that
he
might
know
his
due
subjection
to
him
.
His
request
therefore
was
,
that
if
he
were
the
very
Son
of
God
,
as
he
was
lately
proclaimed
from
heaven
to
be
;
he
would
,
for
the
honour
also
of
his
human
nature
hitherto
so
meanly
treated
,
now
shew
an
act
of
his
Divine
omnipotency
;
and
taking
some
pitty
of
its
present
necessities
command
those
Stones
,
that
lay
before
him
,
to
become
so
many
loaves
of
bread
;
especially
since
in
that
desart
place
he
could
expect
no
other
ordinary
supply
;
(
As
indeed
long
ago
,
in
the
like
necessity
,
the
same
Lord
out
of
the
stony
Rock
in
the
Desart
brought
forth
water
)
.
And
the
more
kind
and
harmless
the
request
here
seemed
to
be
,
the
more
dangerous
the
temptation
.
Whilst
hereby
the
Devil
hoped
to
allure
him
,
for
the
glorifying
of
his
humanity
,
to
shew
some
superfluous
and
vain-glorious
act
of
his
power
,
(
as
he
mingled
,
with
our
first
parents
taking
the
forbidden
fruit
,
a
vain
ambition
of
knowing
good
and
evil
)
;
and
to
make
some
breach
of
his
former
resignation
,
and
obedience
in
this
his
state
of
humiliation
to
his
heavenly
Father
;
as
the
impatient
Israelites
also
in
the
Desart
,
when
pinched
with
hungar
,
presently
became
clamorous
against
Moses
;
and
would
not
attend
Gods
good
time
and
leasure
,
for
making
provision
for
their
wants
.
§
.
153
Our
Blessed
Lord
,
standing
upon
his
Guard
,
and
acting
all
things
according
to
the
present
design
of
his
coming
into
the
world
,
Viz.
to
do
entirely
and
only
his
Fathers
good
will
and
pleasure
through
whatever
sufferings
;
though
he
might
here
with
his
most
Soveraign
authority
have
,
presently
,
banished
Satan
from
his
presence
,
as
he
did
at
the
last
,
and
have
dismist
him
with
some
sharp
reproof
;
Yet
to
give
us
herein
an
example
;
he
chose
rather
to
answer
him
(
though
such
an
one
)
in
the
Spirit
of
meekness
;
and
(
according
to
what
S.
Michael
the
Arch-Angel
did
Jude
9
,
or
,
our
Lord
not
indulging
himself
so
much
)
not
medling
with
the
person
of
the
tempter
,
chose
to
reply
to
the
Temptation
.
And
here
also
he
preferred
to
frame
all
his
three
replies
out
of
the
word
of
God
.
A
direction
which
the
Apostle
hath
left
us
,
[
Tak
,
saith
he
,
the
sword
of
the
Spirit
,
which
is
the
word
of
God
]
as
for
the
most
powerful
way
of
repelling
this
evil
Fiend
by
our
shewing
to
him
Gods
command
contrary
to
his
suggestions
.
As
also
our
Grandmother
Eve
,
when
yet
in
innocency
,
at
first
answered
Satan
tempting
her
Gen.
3.3
.
That
she
had
a
command
from
God
to
the
contrary
.
This
well
:
but
she
stood
not
firm
to
it
.
§
.
154
To
this
first
Satanical
temptation
therefore
,
that
he
should
presently
with
an
extraordinary
hand
make
the
Stones
about
him
bread
,
to
satisfie
the
hungar
of
such
a
Supreme
Lord
,
and
one
so
dear
to
God
;
he
,
as
it
were
,
reflecting
on
the
former
miscarriage
of
Gods
people
,
when
an
hungred
and
thirsty
in
the
Wilderness
,
in
their
presumptuously
demanding
a
Miracle
before
its
time
,
returneth
to
this
Tempter
those
words
of
Moses
in
Deut.
8.3
.
(
spoken
by
Moses
concerning
the
Manna
;
given
to
them
so
miraculously
from
heaven
)
telling
Satan
it
was
written
there
.
—
That
Man
shall
not
live
by
bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
.
The
context
there
runs
thus
.
—
He
humbled
thee
,
and
suffered
thee
to
hunger
,
and
fed
thee
with
Manna
(
which
thou
knowest
not
)
;
that
he
might
make
thee
know
that
Man
lives
not
by
bread
only
,
but
by
every
word
that
proceeds
out
of
the
mouth
of
the
Lord
.
Intimating
,
that
we
are
,
for
any
our
wants
,
with
patience
to
depend
on
the
Divine
providence
and
provision
;
who
is
all-sufficient
and
able
with
a
word
to
supply
our
necessities
,
as
he
did
that
of
his
people
in
the
Desart
with
Manna
:
as
also
that
his
meat
,
and
drink
,
and
life
was
the
observing
his
Father's
word
and
command
,
and
the
yielding
a
punctual
obedience
thereto
:
As
if
our
Lord
had
said
here
to
Satan
,
what
elsewhere
to
his
Disciples
,
Jo.
4.32
,
34.
—
I
have
meat
to
eat
that
thou
knowest
not
of
.
My
meat
is
to
do
the
will
of
him
that
sent
me
.
But
lastly
,
what
need
of
a
Miracle
here
,
where
he
could
as
he
pleased
satisfie
his
hungar
by
other
ordinary
means
;
either
by
feeding
on
Johns
food
in
the
Desart
at
hand
;
or
,
by
speedily
quitting
the
desart
,
receive
it
elsewhere
?
Yet
this
our
good
Lord
,
who
would
not
here
,
at
such
a
person's
request
,
relieve
his
own
forty-daies-fast
with
a
Miracle
,
did
afterward
,
out
of
compassion
,
and
also
to
hew
thee
who
he
was
,
with
a
Miracle
supply
the
peoples
fast
,
though
suffered
only
for
a
day
or
two
Mat.
15.32
.
Thus
the
Devils
temptation
,
instead
of
elevating
our
Lord
to
some
pride
,
(
by
which
himself
fell
)
or
curiosity
in
shewing
vain-glorious
and
superfluous
wonders
,
or
sensuality
in
lusting
after
food
,
produced
in
him
only
an
act
of
humble
submission
,
obedience
,
and
resignation
to
his
Fathers
good
pleasure
and
Orders
.
§
.
155
The
Devil
finding
no
entrance
of
Pride
,
or
self-exaltation
into
our
Lords
humanity
this
way
,
presently
devised
another
:
(
Our
Lords
hungar
being
also
thus
longer
continued
until
all
his
temptations
were
finished
)
,
and
removes
our
Lord
,
out
of
this
privacy
and
melancholick
recess
,
into
a
place
of
greater
State
,
magnificence
,
and
resort
;
and
so
taking
him
up
,
saith
the
Text
,
carried
him
speedily
out
of
the
Desart
into
Jerusalem
.
Which
taking
him
up
,
the
Preface
to
the
temptation
following
,
is
to
be
reckoned
also
no
small
temptation
,
and
trial
of
our
Lords
humility
,
and
annihilation
;
to
suffer
himself
to
be
hugged
upon
the
shoulders
,
or
embraced
in
the
arms
,
or
touched
with
the
pawes
of
such
an
horrid
and
accursed
Beast
,
as
our
Lord
,
in
whatever
external
shape
,
knew
him
to
be
.
For
the
transportation
seems
to
be
literally
understood
and
real
,
not
representative
only
in
a
Vision
.
Which
Vision
would
either
imply
that
our
Lord's
humanity
must
be
so
far
imposed-upon
and
deceived
by
Satan
,
as
to
think
it
real
;
or
,
if
this
transportation
known
to
our
Lord
to
be
only
a
shew
,
must
much
weaken
the
Temptation
.
§
.
156
Brought
hither
,
he
carries
him
streight
to
his
Fathers
house
,
the
Holy
Temple
sumptuously
built
by
Herod
;
and
sets
him
on
the
very
highest
place
thereof
,
one
of
the
Pinacles
,
we
may
imagine
,
of
the
Porticus
or
tower
,
which
was
raised
higher
than
the
rest
of
the
Fabrick
,
and
which
faced
the
Courts
.
Here
Satan
,
supposing
the
place
might
some
way
also
sublimate
our
Lord
his
thoughts
,
(
if
it
did
not
work
the
other
way
upon
him
,
that
his
danger
of
falling
might
beget
some
fear
in
him
,
and
diffidence
towards
God
)
;
Here
I
say
he
minds
him
again
of
his
being
stiled
the
Son
of
God
;
and
that
if
he
was
so
,
he
would
shew
to
him
,
and
perhaps
to
all
the
people
that
stood
in
the
Courts
,
(
if
such
his
station
was
visible
to
them
)
who
he
was
:
and
would
by
an
act
of
his
power
provide
for
his
safety
in
securely
casting
himself
down
from
thence
,
and
relying
on
the
support
of
his
Servants
the
Angels
,
waiting
there
to
catch
him
,
an
hand
he
had
much
rather
fall
into
,
than
those
of
Satan
;
Especially
,
when
from
this
summity
,
where
he
was
placed
,
there
were
no
stairs
or
other
passable
descent
.
And
because
also
it
appeared
by
our
Lords
last
answer
,
that
he
made
his
Fathers
word
his
Rule
,
Satan
now
also
produced
Scripture
(
as
he
usually
doth
to
those
he
deceives
,
but
misapplied
,
)
that
God
had
given
his
Angels
charge
concerning
him
,
and
that
in
their
hands
they
should
bear
him
up
,
&c.
which
place
,
if
not
particularly
meant
of
him
alone
,
yet
,
spoken
in
General
of
all
Gods
Servants
,
must
also
be
truely
extended
to
his
Son
.
§
.
157
Our
Lord
still
remaining
fixt
upon
the
basis
of
his
humility
,
and
no
way
moved
upon
the
prospect
and
glory
of
this
City
,
or
advance
also
of
his
own
,
soon
meekly
returned
him
a
second
answer
out
of
the
Scriptures
;
out
of
the
Law
too
as
the
former
;
and
out
of
the
same
book
of
it
,
prohibiting
such
a
fact
upon
any
such
Motive
or
promsie
;
the
text
being
corrupted
by
the
Devil
,
as
to
the
true
sence
and
due
circumstances
thereof
;
telling
him
,
that
it
was
written
,
that
we
may
not
tempt
the
Lord
our
God
.
The
Text
is
found
in
Deut.
6.16
.
and
the
instance
there
made
is
,
not
to
tempt
him
as
in
Massah
;
where
the
Israelites
suffering
some
thirst
,
had
not
the
patience
of
expecting
the
time
wherein
God
thought
fit
to
relieve
them
,
but
irreverently
and
ungratefully
expostulated
with
,
and
importuned
Moses
for
a
Miracle
in
their
supply
for
drink
,
after
they
had
but
now
seen
that
Miracle
for
supplying
them
bread
,
in
the
former
Chapter
.
So
patient
and
resigned
our
Lord
remained
still
in
the
place
and
posture
as
Satan
had
set
and
held
him
in
(
for
he
,
who
was
permitted
to
place
him
there
,
had
not
the
power
to
cast
him
down
thence
,
so
to
try
what
would
be
the
issue
of
it
)
till
he
confounded
thought
of
changing
the
Scene
again
,
and
,
like
Balak
,
of
trying
his
experiments
upon
him
in
another
place
,
and
in
a
contrary
manner
.
§
.
158
Having
therefore
now
attacked
our
meek
Lord
in
two
of
the
three
ordinary
and
most
effective
sorts
of
temptations
,
as
S.
John
reckons
them
,
Concupiscentia
carnis
as
to
eating
,
which
meat
was
rendred
more
alluring
by
extreme
hungar
;
and
Superbia
vitae
,
some
vain
glory
,
or
Honour
,
when
so
mounted
on
the
top
of
a
Pinnacle
of
one
of
the
stateliest
buildings
of
the
world
,
by
there
shewing
himself
supported
and
born
up
by
Angels
in
the
Air
;
he
now
thought
of
assaulting
him
with
the
third
,
Concupiscentia
Oculorum
,
and
wealth
and
Coveteousness
;
that
that
Temptation
might
not
be
omitted
toward
our
Lord
,
with
which
we
are
most
frequently
over-thrown
;
and
by
which
wealth
and
honour
once
admitted
,
he
could
at
least
sooner
work
his
ruine
;
these
instruments
of
his
temptation
being
also
great
tempters
.
§
.
159
Now
laying
aside
therefore
the
glorious
suggestions
to
our
Lord
of
his
being
the
Son
of
God
,
as
in
the
two
former
;
Satan
begins
now
to
treat
him
not
as
God's
,
but
as
the
Carpenter's
Son
;
and
to
take
more
upon
him
,
and
magnifie
himself
instead
of
our
Lord
,
and
to
see
if
he
could
trample
upon
our
Lords
humility
,
in
whom
he
could
not
beget
any
pride
.
So
taking
him
from
the
Pinacle
,
and
from
the
prospect
of
Jerusalem
,
he
transported
,
him
to
yet
a
greater
and
statelier
height
,
the
top
of
a
very
high
Mountain
,
as
if
to
a
place
where
himself
was
Prince
and
Lord
of
all
;
and
there
makes
a
Scheme
and
representation
unto
him
of
the
great
and
spacious
Kingdomes
of
the
Earth
;
and
of
all
the
Glory
and
beauty
,
as
it
were
,
set
forth
and
spread
before
him
in
a
large
Map
,
and
shewed
too
all
at
once
(
as
it
were
in
a
moment
saith
S.
Luke
)
as
all
lying
at
his
his
feet
,
the
more
to
surprize
him
.
Then
tells
him
,
that
all
these
are
his
,
and
to
whomsoever
he
pleaseth
he
can
give
them
,
(
and
the
prosperity
and
flourishing
of
the
wicked
for
a
time
in
this
world
seem'd
to
make
good
his
words
)
that
therefore
,
if
he
would
but
bow
his
knee
,
and
give
him
the
honour
due
to
such
a
Patron
and
Benefactor
;
All
should
be
our
Lords
,
and
he
presently
possessed
of
them
:
Whence
our
Lord
might
see
,
that
,
for
all
the
high
titles
that
might
be
given
him
,
he
had
been
in
the
world
but
poorly
treated
hitherto
,
in
being
advanced
no
higher
than
a
Carpenter
.
§
.
161
It
is
likely
that
Satan
set
forth
this
last
Temptation
with
many
more
words
;
and
shewed
the
many
honours
he
had
formerly
bestowed
upon
his
true
Servants
;
Hoping
also
,
that
the
sight
and
view
of
such
worldly
Pompe
might
much
work
upon
such
a
Novice
,
and
one
so
meanly
educated
.
As
our
first
Parents
,
that
fell
,
were
taken
with
the
gloss
and
beauty
of
the
forbidden
fruit
Gen.
3.6
.
and
as
the
Israelites
,
brought
out
of
the
Desart
into
the
land
of
Canaan
,
were
by
the
plenty
thereof
Deut.
32.15
.
drawn
away
from
God
.
—
Incrassatus
,
impinguatus
,
dilatatus
,
dereliquit
Deum
Factorem
suum
.
But
very
imprudent
and
no
less
silly
was
such
a
proposal
of
his
to
our
Lord
,
and
full
of
Pride
and
lies
.
Whenas
indeed
himself
was
a
miserable
Bankrupt
,
and
prisoner
tied
up
in
chains
,
not
able
to
help
a
poor
witch
,
for
all
her
,
not
only
worship
of
,
but
Contracts
and
giving
her
Soul
to
him
,
to
a
single
farthing
;
nor
to
take
his
lodging
in
a
filthy
Swine
,
without
an
extraordinary
leave
and
permission
:
and
,
when
as
most
contrary
,
he
,
to
whom
he
spake
,
was
the
very
person
,
to
whom
all
these
things
were
given
by
the
Father
,
and
who
was
the
true
Lord
and
heir
of
all
.
And
therefore
Satan
in
this
third
assault
saith
nothing
of
his
Son-ship
;
and
having
all
things
in
heaven
,
earth
,
and
under
earth
,
to
adore
and
submit
to
him
as
such
,
will
they
,
nill
they
,
even
Satan
himself
.
And
this
perhaps
was
one
way
,
how
Satan
hoped
his
Temptation
might
fasten
upon
our
Lord
,
if
he
could
,
thus
at
least
,
provoke
him
unseasonably
,
at
this
time
,
to
the
challenging
of
these
things
to
himself
;
and
so
some
little
stain
of
ostentation
,
and
vain
glory
might
possibly
run
along
and
mingle
with
it
.
§
.
162
But
our
meek
Lord
replies
no
such
thing
to
him
,
takes
no
notice
of
his
shameful
lies
;
nor
the
cheat
of
his
deluding
appearances
;
but
,
after
he
had
shewed
the
highest
detestation
of
his
endeavouring
to
rob
his
Father
of
his
due
worship
,
and
of
taking
this
to
himself
,
in
those
words
spoken
to
him
,
Get
thee
hence
Satan
,
(
as
if
his
last
impudent
,
and
blasphemous
proposal
had
clearly
discovered
to
him
who
he
was
)
he
with
the
same
spirit
of
meekness
,
as
before
,
answers
him
a
third
time
out
of
the
Scripture
,
and
the
Law
;
that
we
are
commanded
to
worship
the
Lord
our
God
,
and
him
only
to
serve
;
and
in
what
ever
condition
we
are
placed
of
poverty
and
want
,
may
do
no
prohibited
thing
to
make
our selves
rich
,
great
,
or
Honourable
.
Which
it
indeed
we
would
,
yet
by
this
way
we
cannot
make
our selves
so
.
And
the
Devil
,
so
oft
as
he
saith
this
,
doth
but
lye
to
us
.
Thus
our
Lord
stoutly
repelled
the
last
temptation
also
,
the
lust
of
the
eyes
(
the
surprisal
of
which
must
be
greater
too
in
so
barren
a
Desart
)
.
And
so
this
being
the
uttermost
bait
he
had
,
with
which
to
have
caught
our
Lord
,
and
not
able
to
disobey
our
Lords
words
,
Get
thee
hence
Satan
(
by
the
power
of
which
words
our
Lord
at
last
manifested
that
,
which
he
was
not
pleased
to
shew
at
Satans
request
,
Viz.
that
he
was
the
Son
of
God
)
this
evil
Angel
departed
.
And
now
after
the
temptation
,
(
as
usually
,
)
follows
a
Consolation
;
(
as
also
(
before
)
the
great
Honour
done
our
Lord
at
his
Baptism
was
streight
pursued
with
a
great
humiliation
)
and
for
the
verifying
of
our
Lords
most
patient
and
meek
answer
,
that
man
lives
and
subsists
,
not
by
bread
alone
,
but
every
word
that
proceeds
from
God
;
God
sent
his
good
Angels
to
minister
food
to
this
his
Son
,
as
also
he
had
before
in
the
Desart
supplied
with
the
bread
of
Angels
the
anhungred
Israelites
,
tho
their
murmuring
and
impatience
did
not
so
well
deserve
it
;
and
as
afterwards
he
sent
by
an
Angel
,
in
a
desart
place
,
provision
to
Elijah
.
§
.
163
Meanwhile
,
the
Baptist
continuing
all
this
time
his
preaching
and
Baptizing
,
and
reiterating
in
our
Lords
absence
,
the
Messias
his
being
already
come
into
the
world
;
and
upon
it
such
a
multitude
of
men
flocking
to
him
,
the
Chief
Council
of
the
Jews
troubled
at
his
high
and
reiterated
Eulogium
concerning
the
Messias
,
and
also
grown
envious
of
his
great
Fame
,
sent
some
Delegates
,
who
were
of
the
Sect
of
the
Pharises
,
to
examine
from
him
by
what
authority
He
in
such
a
strange
guise
and
Habit
,
assumed
such
a
publick
Office
of
preaching
and
gathering
Disciples
to
him
,
and
by
a
new
erected
Baptism
admitted
them
,
as
it
were
,
into
a
new
Sect
of
Religion
.
Who
coming
to
him
questioned
,
first
whether
he
pretended
himself
to
be
the
Messias
,
of
whom
he
spoke
so
much
,
and
whom
that
Nation
had
so
long
expected
;
ready
,
if
he
had
affirmed
it
,
to
have
required
some
Celestial
evidence
and
sign
thereof
from
him
,
as
they
did
afterward
from
our
Lord
.
To
this
he
answered
with
much
asseveration
Jo.
1.15
,
to
remove
such
an
abhorred
mistake
from
them
,
and
from
the
people
(
who
also
much
debated
in
their
hearts
,
saith
S.
Luke
chap.
3.15
.
whether
he
was
the
Christ
or
not
)
,
That
he
was
not
He
,
but
only
his
fore-runner
and
Messenger
.
This
denyed
by
him
;
they
asked
him
then
,
whether
he
was
Elias
,
whom
,
being
only
translated
hence
,
and
yet
alive
,
they
expected
according
to
the
prophecy
of
Malachy
,
to
return
to
them
in
the
latter
daies
before
the
Advent
of
the
Messias
:
which
also
denyed
by
him
,
(
For
indeed
he
was
not
that
person
of
Elias
,
which
they
meant
;
and
,
who
most
probably
,
according
to
that
prophecy
,
will
return
before
our
Lord's
second
coming
for
a
new
Conversion
of
that
Nation
to
the
acknowledgment
of
Christ
)
;
Then
asked
they
him
,
whether
he
was
some
one
of
the
Prophets
returned
again
to
life
,
according
to
that
fancy
Mat.
16.14
.
—
Mark
.
6.16
;
or
,
(
as
others
more
probably
understand
it
)
whether
he
was
that
Prophet
spoken
of
,
and
promised
by
Moses
Deut.
18.15
,
18
,
that
should
appear
like
to
him
;
and
so
the
people
charged
by
him
with
most
strict
Obedience
to
all
he
should
say
unto
them
.
Which
Prophet
indeed
was
the
Messias
,
and
this
last
but
the
same
Question
with
the
first
;
but
the
Jews
are
said
to
have
imagined
this
Prophet
should
be
a
Companion
of
the
Messias
,
or
his
chief
Minister
.
This
again
denyed
:
and
he
further
importuned
to
declare
himself
what
he
was
,
He
told
them
he
was
neither
Elias
spoken
of
by
Malachy
;
nor
the
Prophet
spoken
of
by
Moses
;
but
—
The
Voice
of
one
crying
or
proclaiming
in
the
Desart
,
spoken
of
by
Esaiah
,
that
they
should
prepare
the
way
for
this
their
Messias
,
and
make
his
paths
straight
;
and
so
for
this
,
that
he
preached
repentance
and
amendment
of
life
,
for
their
more
worthily
entertaining
him
.
§
.
164
Upon
this
they
questioned
him
again
,
why
being
such
an
inferiour
Preco
and
Messenger
,
and
none
of
those
persons
named
,
he
took
upon
him
to
institute
such
a
new
Ceremony
,
and
Baptize
?
Of
which
new
Ceremony
of
Baptism
for
remission
sin
,
to
be
used
at
the
coming
of
the
Messias
,
they
had
heard
something
in
the
Prophets
Ezek.
36.25
,
26.
—
Zech.
13.1
,
2.
To
which
he
answered
;
that
his
Baptizing
also
was
only
a
Preparatory
Baptism
with
water
unto
repentance
,
not
that
solemn
one
which
was
to
follow
,
that
should
enter
the
People
into
the
Kingdom
of
Grace
,
and
should
be
with
the
Holy
Ghost
;
and
conferred
by
the
Messias
himself
,
whom
he
proclaimed
now
come
.
Of
whom
he
proceeded
further
to
tell
them
,
and
all
the
people
;
That
though
he
came
after
him
,
yet
he
was
before
him
[
even
from
all
Eternity
]
the
latchet
of
whose
shoe
he
was
not
worthy
to
unloose
;
that
he
was
the
only
begotten
Son
of
God
,
Jo.
1.15
.
that
came
out
of
the
bosome
of
his
Father
,
(
there
knowing
all
his
secrets
,
and
of
whom
he
only
had
also
alwaies
a
clear
vision
and
fruition
)
,
to
declare
to
the
world
all
his
will
;
That
,
as
the
law
,
and
mystical
Figures
and
Types
came
by
Moses
,
so
Grace
,
and
Truth
by
him
;
and
that
all
men
received
what
Graces
they
had
from
his
fulness
[
though
indeed
it
is
somewhat
uncertain
whether
here
the
latter
part
of
this
discourse
be
not
rather
the
Evangelists
than
the
Baptists
;
yet
see
the
Baptists
like
discourse
Jo.
3.31
.
]
Lastly
,
that
he
was
already
come
,
and
even
then
standing
among
them
.
[
Or
that
but
a
little
before
(
Viz.
at
the
time
of
his
Baptism
)
standing
among
them
,
]
though
they
knew
him
not
.
§
.
165
For
our
Lord
was
returned
again
from
the
wilderness
to
the
place
where
John
baptized
,
there
first
to
chuse
some
Disciples
to
attend
him
out
of
those
prepared
by
John
,
and
so
to
enter
on
his
Office
;
wherein
John
for
a
time
also
was
to
assist
him
,
till
a
restraint
should
be
put
thereto
by
his
imprisonment
.
And
thus
the
Divine
Providence
ordered
things
,
that
by
this
Embassy
of
the
Sanedrim
Johns
testification
of
the
present
appearance
of
the
Messias
should
be
immediatly
notifyed
to
the
chief
Rulers
of
the
People
.
Though
the
Messengers
were
so
stupid
and
full
of
unbelief
,
that
they
,
otherwise
so
inquisitive
,
touching
this
matter
of
greatest
concernment
,
I
mean
the
presence
of
the
Messias
,
made
no
farther
search
at
all
,
nor
took
any
notice
of
it
(
which
indeed
had
they
prosecuted
,
it
might
have
occasioned
their
questioning
and
persecuting
of
our
Lord
out
of
the
due
season
appointed
for
it
;
)
but
departed
the
same
day
to
Jerusalem
,
being
not
above
〈◊〉
miles
distant
from
Jordan
,
to
relate
the
Baptist's
answer
to
those
who
sent
them
.
§
.
166
The
next
day
,
after
these
Messengers
were
gone
,
our
Lord
appeared
and
shewed
himself
to
John
,
probably
standing
at
some
good
distance
,
and
mingling
himself
among
the
people
that
came
to
hear
his
Sermons
:
Upon
the
sight
of
whom
,
John
,
after
a
due
Adoration
performed
,
and
replenished
with
joy
(
such
we
may
imagine
,
as
when
at
our
Lords
former
approach
when
not
yet
born
,
he
sprang
in
his
Mothers
womb
,
and
again
,
as
when
he
said
to
his
Disciples
that
the
Bridegrooms
friend
rejoyced
to
see
and
hear
the
Bridegrooms
voice
John
.
3.29
.
)
Contemplating
also
the
divine
Meekness
,
and
Modesty
,
but
mixt
with
Majesty
,
that
appeared
in
his
countenance
,
fell
on
proclaiming
to
the
people
that
stood
about
him
:
Behold
ye
the
Lamb
of
God
that
taketh
away
the
sins
of
the
world
;
this
is
that
Sacred
person
,
I
told
you
yesterday
,
that
doth
so
far
transcend
me
,
the
Lord
of
his
Church
.
Nor
had
I
known
him
,
but
that
in
my
baptizing
,
God
sent
and
revealed
him
to
me
,
and
also
manifested
him
,
as
to
me
,
to
the
people
by
the
Holy
Ghost
in
the
shape
of
a
Dove
sitting
upon
him
:
and
I
saw
,
and
now
bear
record
,
that
this
is
the
Son
of
God
&c.
§
.
167
Upon
which
speeches
concerning
him
,
remaining
at
some
distance
,
t
is
probable
,
that
our
Lord
,
intending
the
disclosing
of
himself
only
by
certain
degrees
,
without
any
nearer
approaches
to
John
,
presently
left
him
,
and
the
multitude
,
(
admiring
,
but
not
yet
following
,
him
)
and
retired
himself
,
(
where
God
his
Father
had
provided
him
an
entertainment
)
till
the
next
day
toward
evening
.
When
,
as
two
of
Johns
frequent
Auditors
and
Disciples
were
standing
with
him
,
which
Disciples
our
Lord
meant
to
receive
into
his
own
service
,
he
again
,
on
a
suddain
shewed
himself
.
Jo.
1.36
.
Whom
John
beholding
as
he
walked
at
a
distance
,
iterated
his
former
testimony
concerning
him
.
And
joyfully
said
to
them
,
that
there
went
the
Lamb
of
God
,
whom
and
not
him
,
the
world
was
to
adore
and
follow
.
So
that
his
two
Disciples
(
one
of
which
was
Andrew
Simon
Peters
Brother
,
the
other
not
named
by
John
,
is
supposed
to
be
himself
;
especially
since
he
so
punctually
relates
the
Circumstances
as
if
himself
present
)
much
moved
herewith
,
and
perhaps
also
expresly
directed
by
the
Baptist
to
apply
themselves
to
this
most
Holy
Master
so
much
excelling
him
,
with
much
reverence
straight
made
toward
,
and
silently
followed
our
Lord
:
not
presuming
as
yet
to
say
any
thing
to
him
,
but
observing
his
motions
,
that
they
might
not
lose
him
;
and
this
perhaps
might
be
,
because
the
day
before
,
upon
Johns
like
Encomiums
,
he
had
suddainly
with-drawn
himself
from
the
People
.
Our
Lord
looking
back
upon
them
,
asked
them
,
whom
or
what
they
sought
for
?
they
calling
him
Rabbi
,
a
Title
given
to
no
ordinary
person
Mat.
23.7
,
desired
to
know
his
lodging
,
and
where
they
might
repair
to
him
(
it
wanting
then
only
two
hours
of
night
)
since
they
had
heard
from
the
Baptist
such
a
Testimony
of
the
supreme
dignity
of
his
person
,
and
were
by
him
referred
to
his
conduct
.
He
courteously
invited
them
to
it
:
and
there
they
staid
with
him
the
short
remainder
of
the
day
,
where
,
by
his
heavenly
Discourse
to
them
(
we
may
imagine
such
as
to
Nicodemus
)
concerning
the
Kingdome
of
God
,
and
his
comeing
into
the
world
for
the
Redemption
of
man
,
they
were
exceedingly
confirmed
in
the
belief
of
John's
testimony
;
and
had
their
hearts
enflamed
by
his
discourses
in
such
a
manner
,
as
those
that
went
with
him
to
Emaus
;
as
may
be
gathered
from
Andrew's
language
afterward
to
his
Brother
Peter
Jo.
1.41
.
§
.
168
The
next
morning
,
or
perhaps
the
same
night
,
Andrew
repairing
to
his
Brother
Simon
Peter
(
For
it
seems
their
extraordinary
piety
,
as
also
it
seems
a
special
Divine
Providence
,
had
brought
both
of
them
from
their
fishing-trade
for
a
time
to
hear
and
follow
the
Baptist
)
told
him
the
joyful
news
of
their
having
found
the
Messias
,
upon
their
Masters
the
Baptists
indication
of
him
,
and
the
familiar
entertainment
they
had
received
from
him
.
Simon
(
with
his
wonted
fervour
)
presently
desired
to
be
brought
to
him
.
Our
Lord
,
at
the
first
sight
of
him
,
to
increase
his
faith
,
called
him
by
his
name
,
and
told
him
whose
son
he
was
;
and
also
then
prophecied
the
fore-seen
good
pleasure
of
God
his
Father
concerning
him
;
that
he
should
be
called
Cephas
,
and
should
be
the
principal
Foundation-stone
of
his
Church
;
as
our
Lord
more
at
large
expounded
it
unto
him
afterward
in
Mat.
16.18
.
§
.
169
Here
were
now
three
Disciples
gathered
to
our
Lord
,
sufficiently
confirmed
in
their
belief
from
his
manifesting
to
them
his
knowledg
of
every
thing
concerning
them
,
the
like
to
which
they
had
not
seen
in
the
Baptist
.
This
day
probably
spent
in
instructing
these
Neophyts
,
the
next
morning
our
Lord
,
to
check
a
little
for
the
present
the
spreading
of
his
Fame
,
(
this
Sun
of
righteousness
being
sometime
to
shine
forth
,
and
then
again
to
be
veiled
;
and
,
so
by
degrees
to
discover
his
glories
as
not
to
hinder
his
sufferings
,
which
were
also
to
be
fulfilled
)
and
to
leave
John
a
more
free
Testimony
of
him
in
his
absence
,
purposed
to
withdraw
himself
for
a
while
from
so
great
a
conflux
of
People
,
and
from
these
parts
so
near
Jerusalem
,
into
Galilee
,
for
the
consolation
of
his
Holy
Mother
and
kindred
after
a
long
absence
;
and
whither
also
the
domestick
affairs
of
his
newly
admitted
Disciples
,
Galileans
as
well
as
he
,
made
them
most
ready
to
accompany
him
.
Who
also
had
already
learnt
either
from
himself
or
the
Baptist
his
Name
,
Parents
,
Education
,
at
Nazareth
,
&c.
§
.
170
Setting
forth
this
day
for
his
journey
,
our
Lord
cast
his
eies
upon
Philip
,
a
Galilean
also
,
and
fellow-Townsman
of
Peter
and
Andrew
(
perhaps
then
found
in
their
company
as
a
familiar
acquaintance
,
and
with
whom
they
had
already
entertained
some
discourse
concerning
Jesus
;
otherwise
Philip
could
not
have
bin
so
punctual
in
that
which
he
said
to
Nathaniel
.
)
Our
Lord
seeing
his
faith
and
interiour
inclinations
,
presently
called
and
admitted
him
into
the
Society
;
who
was
afterward
a
chief
person
among
the
Apostles
;
by
whom
the
devout
strangers
that
came
to
Jerusalem
to
worship
Jo.
12.20
.
made
their
addresses
to
our
Lord
.
He
presently
(
set
all
on
fire
)
to
carry
it
more
forward
went
to
seek
out
Nathaniel
,
an
intimate
friend
of
his
,
and
it
seems
also
a
man
of
letters
.
Who
is
probably
conjectured
from
his
early
calling
here
,
and
from
Jo.
21.1
,
14.
to
have
bin
one
of
our
Lords
twelve
Apostles
,
called
Bartholomew
,
so
as
Simon
Peter
is
Bar-Jona
:
in
which
Roll
of
them
he
is
still
coupled
to
Philip.
See
2.
Part.
§
.
whom
espying
alone
under
a
fig-tree
(
perhaps
at
his
Devotions
)
he
called
him
to
him
,
and
told
him
the
Messias
,
that
Moses
and
the
Prophets
had
spoken
so
much
of
,
was
come
into
the
world
,
and
that
this
person
was
Jesus
of
Nazareth
the
son
of
Joseph
.
For
thus
much
he
and
the
rest
had
learnt
concerning
our
Lord's
secular
condition
.
Nathaniel
(
as
the
more
learned
commonly
are
less
credulous
)
put
a
check
to
Philips
forwardness
,
especially
when
naming
Moses
and
the
Prophets
to
him
;
telling
him
that
surely
there
was
no
Prophet
,
that
foretold
the
Messias
should
come
out
of
Nazareth
(
which
thing
indeed
was
a
great
blind
not
only
to
Nathaniel
here
,
but
generally
to
the
learned
Jews
that
they
would
not
believe
Jesus
the
Christ
;
and
so
darkned
in
this
,
proceeded
to
fulfil
the
other
prophecies
in
working
his
death
.
)
Philip
,
without
farther
disute
,
bid
him
but
approach
to
him
,
and
he
would
be
abundantly
satisfied
.
So
soon
as
our
Lord
beheld
him
,
he
manifested
to
him
his
exact
knowledg
(
whom
he
saw
wavering
in
faith
)
of
all
the
former
course
of
his
life
;
and
that
he
saw
him
and
what
he
was
doing
when
alone
under
the
Fig-tree
before
Philip
called
him
.
To
this
omniscience
of
our
Lord
,
Nathaniel
now
(
as
Simon
Peter
a
little
before
)
astonished
thereat
,
yeilds
up
himself
and
contemning
his
scruple
about
Nazareth
,
made
a
most
noble
Confession
of
our
Lord
(
doubtless
from
the
same
Spirit
of
God
in
him
)
,
as
S.
Peter
did
afterward
Mat.
16.
chap.
saying
;
Rabbi
thou
art
the
Son
of
God
[
for
so
the
Baptist
also
before
had
several
times
stiled
him
]
thou
art
the
King
of
Israel
,
that
hath
bin
so
long
expected
by
this
Nation
.
§
.
171
Our
Lord
,
upon
Nathaniels
mentioning
his
Kingship
,
answered
;
that
they
should
hereafter
see
much
greater
Confirmation
of
this
their
faith
;
and
that
the
time
should
be
,
when
they
should
behold
the
Heavens
opened
,
and
Angels
ascending
and
descending
upon
the
Son
of
man
,
(
for
so
our
Lord
usually
,
out
of
humility
shall
I
say
,
or
rather
a
strong
love
to
his
Creature
man
,
stiled
himself
)
ascending
and
descending
upon
him
,
as
he
being
alwaies
in
Heaven
as
well
as
on
Earth
,
and
the
sole
Mediator
between
Earth
and
Heaven
,
who
also
only
had
traffick
with
Heaven
,
and
knew
all
his
Fathers
secrets
there
;
and
again
,
when
they
should
see
infinite
numbers
of
them
attending
on
him
in
his
appearing
at
the
last
day
,
in
the
full
Glory
of
that
his
Kingdom
,
which
Nathaniel
now
confessed
;
alluding
in
all
this
to
the
Honour
that
was
done
to
their
fore-father
Jacob
,
after
his
lying
in
the
field
alone
so
desolate
and
forsaken
.
As
also
but
a
little
before
when
our
Lord
was
in
the
Desart
,
the
Angels
had
descended
and
ministred
unto
him
.
In
the
same
manner
after
this
,
when
his
Judges
asked
concerning
his
being
the
Son
of
God
,
he
answered
them
,
that
hereafter
they
should
see
the
Son
of
Man
coming
in
the
Clouds
of
Heaven
[
i.
e
,
Clouds
of
Angels
flying
and
waving
about
him
.
Mat.
26.64
.
Jo.
6.58
,
62.
]
And
elsewhere
,
some
of
his
followers
wondring
at
his
speech
of
his
feeding
them
with
bread
which
came
down
from
Heaven
:
What
and
if
(
saith
he
)
ye
shall
see
the
Son
of
man
ascend
up
[
into
Heaven
]
where
he
was
before
?
And
so
his
young
Schollar
Nicodemus
wondring
at
his
Sermon
of
mans
being
born
again
of
the
spirit
,
he
tells
him
of
things
of
greater
wonder
;
Viz.
of
the
Son
of
Mans
ascending
up
into
Heaven
again
as
he
had
descended
from
Heaven
,
Jo.
3.9
,
44.
and
also
was
then
in
Heaven
.
§
.
172
Thus
our
Lord
often
represented
to
his
Disciples
and
others
his
future
Glory
,
his
Resurrection
,
Ascension
,
Coming
in
great
Majesty
to
Judgment
,
and
that
their
faith
in
him
might
not
languish
from
the
mean
appearance
of
things
present
.
And
also
this
suddain
and
resolute
Confession
of
Nathaniel
,
who
but
now
disputed
the
matter
,
must
needs
be
a
great
corroboration
and
consolation
to
the
four
former
Discipies
gathered
to
our
Lord
.
All
these
five
,
being
persons
of
much
zeal
and
piety
(
tho
most
of
them
not
wealthy
)
,
had
left
their
daily
imployments
and
trade
for
a
season
to
come
,
and
hear
the
Sermons
of
John
,
&
receive
,
as
his
penitents
,
baptism
from
him
;
and
some
of
them
at
least
were
admitted
into
some
more
familiar
acquaintance
with
him
;
and
by
this
had
more
notice
of
our
Lord
;
and
God
,
looking
upon
such
their
sincerity
,
conferred
on
them
the
honour
after
thus
prepared
by
John
,
to
be
the
first
Disciples
and
Attendants
on
his
Son
.
§
.
173
In
this
our
Lords
journey
into
Galilee
,
he
arrived
at
Cana
,
Nathaniels
Town
,
not
far
distant
from
Nazareth
,
and
about
a
daies
journey
from
Capernaum
,
as
may
be
gathered
from
Jo.
4.47
.
compared
with
vers.
52.
which
Cana
also
our
Lord
took
in
his
way
in
the
second
journey
he
made
from
Jerusalem
into
Galilee
.
See
John
4.46
.
Now
so
it
fell
out
,
that
on
this
day
he
came
thither
was
solemnized
a
Marriage
,
and
hither
also
were
assembled
our
Lords
Mother
and
his
Brethren
,
invited
to
this
wedding
(
probably
of
some
of
their
near
kindred
)
,
the
care
our
Lords
Mother
had
concerning
the
Wine
,
and
her
colloquy
with
the
Servants
,
shewing
she
had
some
particular
interest
therein
.
Hither
therefore
our
Lord
coming
with
his
new
chosen
Disciples
,
they
were
also
invited
to
the
marriage
.
And
all
this
seems
punctually
so
ordered
by
the
Divine
Providence
,
that
whereas
our
Lord
had
led
his
former
life
so
obscurely
;
Now
the
dignity
of
his
person
,
and
Mission
from
Heaven
,
and
his
Father
there
,
might
be
manifested
,
in
the
first
place
,
to
these
his
nearer
Relations
according
to
the
flesh
;
for
the
rectifying
any
their
former
misapprehensions
,
and
their
believing
on
this
common
Saviour
,
and
being
made
partakers
of
so
great
a
joy
;
and
that
also
his
inauguration
into
,
and
entrance
upon
his
Office
,
might
be
celebrated
with
a
festival
;
and
this
marriage
signify
that
which
he
was
one
day
to
consummate
with
his
Spouse
the
Church
:
and
therefore
is
he
very
Emphatically
by
the
Baptist
stiled
the
Bridegroome
,
on
whom
himself
attended
.
Jo.
3.29
.
that
,
whereas
John
came
with
fasting
,
he
might
enter
upon
his
Office
with
a
feast
,
and
the
children
of
the
Bride-chamber
rejoyce
with
him
;
therefore
also
his
Miracle
here
was
corresponding
,
changing
water
and
penance
into
Wine
and
mirth
,
answerable
to
Johns
baptizing
with
water
,
and
he
with
the
Holy
Spirit
.
§
.
174
To
give
an
occasion
to
our
Lord's
first
Miracle
,
whereby
in
this
publick
meeting
,
he
was
to
manifest
who
he
was
,
whether
by
the
multitude
of
Guests
more
than
were
expected
(
among
which
was
our
Lord
and
his
company
)
or
by
some
other
disappointment
(
for
there
being
a
Governor
of
the
feast
besides
the
Bridegroom
,
and
a
good
attendance
of
Servants
,
and
Wine
supplyed
in
so
great
a
quantity
for
the
Guests
,
are
signs
that
that
the
Married
were
no
very
poor
or
mean
persons
)
it
happened
so
,
that
at
the
end
of
the
feast
there
wanted
Wine
.
Our
Lords
Mother
perceiving
it
,
and
solicitous
of
their
credit
to
whom
she
had
so
near
relation
,
presently
told
our
Lord
of
it
,
expecting
he
should
relieve
them
herein
,
(
either
from
his
doing
formerly
some
such
domestick
and
private
miracles
upon
some
necessity
in
his
youth
at
Nazareth
,
or
from
the
Holy
Virgin
's
having
some
prerevelation
concerning
this
future
fact
.
By
our
Lords
reply
we
may
conjecture
,
that
this
was
spoken
by
his
Mother
before
some
of
his
Disciples
or
Kindred
,
and
perhaps
in
the
midst
of
some
Discourse
,
when
as
our
Blessed
Lady
imagined
some
urgent
necessity
thereof
.
Hereupon
our
Lord
for
their
Edification
returned
this
answer
to
her
.
What
is
it
to
me
,
and
thee
,
woman
,
in
this
matter
?
my
Hour
or
time
is
not
yet
.
Signifying
his
already
well
fore-knowing
by
his
omniscience
this
want
or
wine
,
and
the
due
time
of
supplying
it
;
and
that
he
was
not
to
be
sweyed
in
his
actions
by
any
human
relations
or
respects
how
near
soever
,
but
must
act
all
things
only
according
to
the
will
of
his
Heavenly
Father
.
And
thus
frequently
he
takes
occasion
to
Vindicate
his
Divinity
and
heavenly
Original
,
to
beget
early
in
his
followers
a
right
apprehension
of
his
person
and
authority
,
and
omniscient
conduct
.
Some
such
answer
as
here
he
gives
also
to
his
Kindred
Jo.
7.6
.
when
they
minding
him
of
going
up
to
Jerusalem
at
the
feast
,
and
shewing
his
strange
works
there
:
saying
,
my
time
is
not
yet
come
.
So
after
his
desputing
with
the
Doctors
,
he
answered
his
Mother
,
when
she
told
him
,
that
they
had
sought
him
sorrowing
,
why
did
they
so
,
since
he
was
to
follow
his
Fathers
business
?
Thus
raising
them
to
still
higher
thoughts
concerning
him
.
And
we
see
,
for
fulfilling
the
end
of
his
coming
into
the
world
,
what
a
distance
he
kept
also
from
his
Cosin
the
Baptist
.
And
it
may
be
observed
also
,
that
upon
all
occasions
he
shewed
laying-aside
any
indulgence
,
or
carnal
respects
,
or
indearments
for
his
kindred
,
and
a
perfect
abstraction
from
any
inordinate
affection
to
them
,
(
see
that
place
Mat.
12.48
.
)
for
our
example
;
seeing
how
many
are
drawn
to
offend
God
,
and
loose
their
own
Souls
to
humour
,
to
gratify
,
to
provide
for
,
to
enrich
such
their
near
Relations
.
But
this
answer
here
our
Lord
seems
to
have
returned
to
his
Holy
Mother
thus
before
company
,
chiefly
because
he
intended
to
perform
this
Miracle
with
all
privacy
afterward
,
when
disengaged
of
this
attendance
,
and
we
may
suppose
him
to
have
delivered
it
with
such
a
submissin
of
his
voice
,
and
fashion
of
his
countenance
,
as
shewed
him
no
way
displeased
with
her
request
.
And
the
Blessed
Virgin
,
thereby
well
assured
of
the
fact
,
and
that
he
answered
her
with
a
dilation
only
,
not
a
denyal
,
hasted
to
the
servants
,
and
bad
them
do
what
ever
he
commanded
them
;
this
her
great
faith
well
preparing
the
way
to
such
a
great
work
,
which
presently
begat
so
many
more
believers
on
him
.
§
.
175
There
were
standing
six
large
water-pots
of
Stone
,
containing
(
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
computed
)
some
twenty
Gallons
a
peice
,
that
was
prepared
for
the
Guests
washing
their
hands
,
and
purifying
themselves
from
any
uncleanness
,
they
might
have
unwittingly
contracted
(
for
,
Mark
.
7.4
.
unless
the
Jews
wash
first
they
eat
not
)
as
also
for
the
cleansing
of
Pots
,
Cups
,
and
other
vessels
;
(
if
perhaps
used
by
persons
unclean
)
.
These
water-pots
thus
made
use
of
,
and
thereby
partly
emptied
,
Our
Lord
,
after
some
time
,
retired
from
the
company
,
and
commanded
the
servants
to
fill
these
Pots
brim
full
of
water
;
who
,
by
this
pouring
in
the
water
so
immediatly
before
,
could
witness
,
that
there
was
no
deceitful
artifice
used
in
the
business
.
Our
Lord
,
without
touching
the
Pots
,
or
using
any
other
Ceremony
,
bad
them
draw
out
and
carry
to
the
Governour
(
see
Ecclus.
32.1
,
2.
)
of
the
feast
;
who
tasting
it
,
presently
called
the
Bridegroome
,
and
asked
,
whence
came
that
excellent
Wine
,
and
why
not
it
spent
first
,
a
meaner
sort
being
good
enough
for
those
who
perhaps
would
use
it
to
excess
:
the
Bridegroom
being
as
ignorant
as
the
Governour
,
and
so
the
Servants
examined
concerning
it
,
all
was
discovered
,
and
Our
Lord
generally
magnified
;
their
beholding
also
the
great
quantity
of
it
much
increasing
their
wonder
.
As
our
Lords
Miracles
alwaies
super-exceeded
necessity
,
and
in
the
Miracles
of
the
Loaves
and
Fishes
he
would
have
great
plenty
to
be
left
.
And
so
also
he
gave
extraordinary
strength
and
vigor
to
the
infirm
he
restored
,
to
carry
away
the
beds
they
lay
on
,
to
leap
and
dance
,
to
minister
unto
him
&c.
Upon
the
sight
of
this
his
first
publick
Miracle
,
the
belief
in
Him
,
as
the
true
Messias
the
Son
of
God
,
was
much
confirmed
in
his
new
gathered
Disciples
,
and
many
others
.
And
the
matter
of
it
,
the
wine
he
miraculously
bestowed
on
them
at
this
feast
,
an
Emblem
of
the
Holy
Spirit
,
they
should
afterward
receive
at
another
,
and
at
his
last
parting
from
them
:
which
spirit
also
then
seemed
to
the
people
to
have
transported
them
even
as
new
wine
.
§
.
176
After
this
(
saith
the
Text
)
our
Lord
removed
from
hence
,
not
to
Nazareth
though
near
,
Mark
6.4
.
where
he
knew
his
former
mean
and
obscure
Education
would
much
prejudice
their
faith
in
him
,
as
the
Messias
;
and
so
his
visit
bring
a
greater
guilt
on
them
,
(
in
which
Act
he
shewed
also
,
how
little
he
was
sweyed
with
any
human
affections
,
usually
adhering
much
to
the
place
of
our
Education
,
and
where
men
most
desire
applause
)
:
But
to
Capernaum
,
the
Metropolis
and
chief
Town
in
Galilee
for
publick
,
resort
and
Traffick
;
therefore
said
by
our
Lord
Matt.
11.13
.
exalted
to
Heaven
for
its
building
,
wealth
,
and
prosperity
;
situate
in
the
Borders
of
Zabulon
and
Nephthali
,
Mat.
4.13
.
on
the
East
side
of
the
entrance
of
Jordan
into
the
Lake
of
Genesareth
,
or
Tiberias
,
or
Sea
of
Galilee
,
as
it
is
variously
called
,
being
near
20
miles
in
length
,
and
6
miles
broad
.
The
water
and
the
fish
of
which
Lake
is
much
extolled
by
Josephus
,
who
very
well
knew
these
places
,
De
Bello
Judaico
lib.
3.
cap.
18.
(
See
Rogier
de
Terre
Saincte
,
saying
much
what
the
same
lib.
1.
cap.
9.
)
—
Lacus
Genesar
(
saith
he
)
quadraginta
stadits
in
latittudine
patens
,
centumque
in
longitudine
,
aquae
dulcis
est
atque
potabilis
.
Palustri
enim
crassitudine
tenuiores
habet
latices
:
&
undique
in
littora
ac
arenas
desinens
,
purus
est
,
ac
praeter
hoc
,
temperatus
ad
hauriendum
;
&
fluvio
quidem
sive
fonte
lenior
est
,
semper
autem
frigidior
,
quam
lacus
diffusio
patitur
,
manet
:
aestivisque
noctibus
ejus
aquae
sub
divo
perstatae
,
id
enim
facere
indigenis
moris
est
,
nequaquam
aestibus
cedunt
.
Varia
autem
sunt
in
eo
piscium
genera
ab
alterius
loci
piscibus
tam
sapore
,
quam
specie
discreta
;
mediusque
fluvio
Jordane
secatur
.
Thus
also
he
speaks
of
the
coast
adjoyning
to
it
.
—
Ad
Genesar
vero
lacum
ejusdem
nominis
terra
praetenditur
,
natura
simul
&
pulchritudine
admirabilis
.
Nullum
enim
ipsa
pro
ubertate
sui
negat
arbustum
,
totamque
plantis
consevere
cultores
.
Coeli
vero
temperies
etiam
diversis
aptissima
est
.
Was
sane
&
caricas
,
sine
intermissione
,
decem
mensibus
suggerit
,
caeteros
vero
fructus
anni
spatie
senescentes
.
Nam
praeter
aeris
lenitatem
,
&
fonte
quoque
irrigatur
uberrimo
,
qui
Capernaum
ab
indigenis
apellatur
.
From
which
spring
or
stream
this
City
it
seems
took
its
name
.
This
Lake
is
encompassed
with
the
Tribes
of
Gad
and
Manasses
on
the
East
,
and
with
those
of
Issachar
,
Zabulon
,
and
Naphthali
on
the
West
;
the
Country
thereabout
very
populous
,
and
the
Towns
frequent
,
by
reason
of
the
great
fertility
of
the
soil
.
Decapolis
near
to
it
,
Coraizin
at
two
miles
distance
on
the
east
side
of
Jordan
on
one
side
of
it
,
and
Bethsaida
on
the
other
,
Cities
near
adjoyning
:
then
the
City
Magdala
,
then
Tiberias
.
This
City
being
lately
repaired
and
adorned
by
Herod
the
Tetrarch
,
and
in
honour
of
Tiberius
the
Emperor
,
this
name
given
to
it
,
as
also
Bethsaida
was
much
adorned
by
Philip
,
his
brother
,
and
called
Julia.
Lastly
,
standing
very
conveniently
for
our
Lords
making
his
voyages
upon
the
Lake
to
several
places
for
his
preaching
.
Most
remote
also
from
Jerusalem
,
and
it
seems
also
from
the
Court
of
Herod
,
and
so
less
capable
of
disturbance
from
thence
.
§
.
177
He
went
down
hither
(
saith
the
Text
Jo.
2.12
.
)
he
,
and
his
Mother
,
and
his
Brethren
,
and
his
Disciples
.
And
our
Lord
pitched
on
this
City
for
the
ordinary
place
of
his
residence
;
it
seems
also
that
his
Mother
and
Brethren
changed
their
former
habitation
at
Nazareth
,
and
dwelt
here
.
The
names
of
these
his
Brethren
,
Mat.
13.55
.
are
said
to
be
James
,
and
Joses
,
and
Simon
,
and
Judas
,
besides
Sisters
there
also
mentioned
:
See
Hegesippus
apud
Eusebi
.
m
l.
3.
c.
10
,
26.
and
these
are
thought
to
be
the
sons
of
Alpheus
(
supposed
brother
to
S.
Joseph
,
and
elsewhere
called
Cleophas
,
)
and
of
Mary
his
wife
.
See
Matt.
10.3
.
compared
with
Matt.
27
,
56.
called
Mary
Mother
of
James
,
Mat.
27.56
.
Mark
.
16.1
.
and
called
Mary
of
Cleophas
,
i.
e
,
as
some
suppose
,
wife
of
Cleophas
Jo.
19.25
.
and
called
there
Sister
to
the
Blessed
Virgin
,
i.
e
,
a
near
Kinswoman
.
Unless
we
will
suppose
her
to
be
wife
of
Alpheus
,
brother
to
S.
Joseph
,
and
Father
of
our
Lords
brethren
,
and
daughter
to
Cleophas
a
person
distinct
from
Alpheus
,
and
Brother
to
Joachim
,
the
Blessed
Virgins
Father
,
or
to
her
Mother
Anna.
But
if
Cleophas
be
supposed
Brother
to
S.
Joseph
,
then
Alpheus
may
be
brother
to
the
Blessed
Virgins
Father
or
Mother
,
and
thus
our
Lords
brethren
will
be
his
nearer
Kindred
.
Salome
also
,
wife
to
Zebedee
,
is
supposed
a
daughter
of
Alpheus
,
and
so
her
sons
,
James
and
John
,
our
Lords
Kinsmen
.
I
say
these
brethren
of
our
Lord
seem
to
have
removed
their
habitation
to
Capernaum
;
For
they
made
not
only
this
journey
with
him
thither
,
but
here
we
find
them
again
Mat.
12.47
.
compare
13.1
.
and
Mark
.
3.20
,
21
,
31.
comp.
2.1
,
13.
and
3.1
,
7.
where
the
Synagogue
is
that
in
Capernaum
.
And
it
seems
their
so
solicitous
looking
after
our
Lord
Mat.
12.46
.
was
for
his
taking
some
refection
,
the
importunity
and
pressing
of
the
multitude
disturbing
the
due
times
of
his
repast
,
Mark
.
3.20
.
and
excluding
his
nearest
friends
from
him
,
and
his
zeal
also
of
instructing
the
people
,
and
bringing
them
into
the
Kingdom
of
Heaven
,
whom
he
campassionately
beheld
,
Matt.
9.36
.
as
Sheep
having
no
Shepherd
,
(
which
zeal
some
of
his
unbelieving
Kindred
thought
mingled
with
some
excess
,
Mark
.
3.21
.
)
making
him
neglect
his
sustenance
,
and
the
care
of
his
Body
.
Here
it
was
also
,
Jo.
7.3
.
as
appears
by
the
context
,
that
his
Brethren
,
perhaps
having
also
some
little
touch
of
ambition
,
spake
to
him
,
that
he
would
go
and
shew
himself
rather
in
Judea
;
some
of
them
having
as
yet
some
distrust
of
his
Messiasship
,
and
high
pretences
,
when
they
saw
him
keep
so
much
in
Galilee
,
(
though
this
necessary
for
prolonging
his
life
,
till
the
time
was
come
of
his
being
offered
up
,
)
and
far
from
Jerusalem
,
and
the
Highest
Court
of
the
Nation
there
,
as
also
from
the
Court
of
Herod
.
It
is
most
probable
also
,
that
these
his
Brethren
attended
on
him
in
most
of
his
peragrations
and
excursions
through
the
other
Cities
and
Towns
of
Galilee
,
and
elsewhere
:
they
and
our
Lords
Mother
are
mentioned
,
Act.
1.14
.
among
the
attendants
of
our
Lord
at
his
Ascencion
;
and
if
they
had
not
bin
part
of
his
ordinary
Train
and
Auditors
,
he
would
not
have
called
two
of
them
,
Viz.
James
and
Jude
,
to
have
bin
of
the
number
of
the
twelve
.
And
it
appears
that
our
Lord
had
many
,
as
it
were
,
constant
followers
of
him
besides
the
twelve
,
by
those
70
,
that
besides
the
12
,
were
sent
abroad
by
him
,
by
two
,
and
two
,
to
preach
the
Gospel
,
Luk.
10.1
;
and
by
what
S.
Peter
saith
Act.
1.21
.
§
.
178
As
for
his
Holy
Mother
also
,
we
cannot
think
but
that
she
preferred
the
hearing
of
his
Sermons
,
the
beholding
of
his
wonderful
works
,
and
the
consolation
of
his
ordinary
Conversation
,
beyond
all
other
things
of
this
world
;
(
but
by
which
also
she
became
a
great
fellow-sufferer
in
all
the
affronts
and
reproaches
given
him
in
the
most
of
his
life
time
,
as
well
as
at
his
death
.
)
For
we
find
many
other
women
also
,
as
well
as
men
,
that
were
his
usual
followers
,
and
every
where
provided
necessaries
for
him
and
his
Apostles
.
(
As
also
afterward
some
of
the
Apostles
,
in
their
Peregrinations
,
had
the
attendance
of
women
for
providing
them
,
necessaries
,
see
1
Cor.
9.5
.
)
And
such
of
these
,
as
were
rich
,
ministred
to
him
also
of
their
substance
▪
—
Many
women
were
there
[
by
the
Cross
]
,
Mat.
27
55
,
56.
saith
S.
Matthew
,
which
followed
Jesus
from
Galilee
,
ministring
unto
him
.
Among
which
,
saith
he
,
was
Mary
Magdalen
,
Mary
the
mother
of
James
and
Joses
[
our
Lords
Brethren
,
and
so
she
the
wife
of
Alpheus
;
]
And
the
Mother
of
Zebedees
children
[
Salome
.
]
The
same
is
said
by
S.
Luke
23.55
.
—
24.10
.
he
adding
there
Joanna
the
wife
of
Herods
Steward
.
And
chap.
8.1
,
2
,
3.
the
same
Evangelist
saith
,
that
as
our
Lord
went
throughout
every
City
and
Village
preaching
&c.
the
twelve
were
with
him
,
and
certain
women
,
Mary
called
Magdalen
,
Joanna
,
Susanna
,
and
many
others
,
which
ministred
to
him
of
their
substance
.
And
we
find
Salome's
request
to
our
Lord
,
for
her
two
Sons
,
was
not
made
at
Capernaum
,
but
some where
upon
the
way
,
in
his
last
journey
to
Jerusalem
,
wherein
she
,
with
many
other
women
,
waited
on
him
as
hath
bin
said
.
See
Mat.
20.20
comp.
.
—
17.
29.
So
that
I
may
say
our
Lord
had
an
Holy
Court
of
pious
men
and
women
,
following
and
attending
on
him
,
in
most
of
his
travels
.
Among
these
therefore
was
our
Lords
Blessed
Mother
,
and
she
most
diligent
in
the
same
offices
,
and
contributing
also
the
little
she
had
,
to
the
common
charges
;
or
,
supposing
she
had
nothing
,
was
,
by
the
other
more
wealthy
,
supplyed
with
necessaries
,
as
our
Lord
was
.
Yet
I
say
not
this
of
a
perpetual
,
but
of
a
frequent
,
attendance
;
whilst
they
sometimes
also
were
absent
,
and
ordered
other
necessary
affairs
:
but
then
the
residence
of
our
Blessed
Lady
seems
to
be
not
at
Nazareth
,
but
at
Capernaum
,
whither
our
Lord
made
frequent
returns
from
his
journeys
about
the
Country
.
—
As
for
the
Nazaren's
words
,
Mat.
13.56
,
—
His
Sisters
are
they
not
all
with
us
?
This
may
be
said
only
of
his
Sisters
exclusively
,
to
his
Mother
or
Brethren
;
or
may
be
understood
of
their
ordinary
former
abode
there
.
§
.
179
Our
Lords
staying
at
Capernaum
was
not
long
,
the
great
solemn
Paschal
feast
of
the
Jews
now
approaching
.
He
is
commonly
said
,
to
have
received
Baptism
from
John
,
January
the
sixth
:
after
which
,
having
spent
six
weeks
in
the
wilderness
,
and
some
time
afterward
with
the
Baptist
,
in
collecting
some
Disciples
,
and
then
making
some
little
stay
at
Cana
with
his
kindred
,
and
the
Paschal
Feast
being
celebrated
at
the
full
Moon
it
March
,
accordingly
,
our
Lords
abode
in
this
City
was
not
above
a
fortnight
,
or
three
weeks
.
In
which
time
is
no
mention
of
any
publick
Predication
of
his
;
the
entrance
upon
which
perhaps
was
intended
to
be
rather
at
Jerusalem
,
and
in
his
Fathers
house
;
there
mean
while
employed
in
more
private
Discourses
,
and
instructions
of
his
Disciples
and
others
.
Though
his
Miracle
done
at
Cana
,
having
so
many
witnesses
,
must
needs
be
much
talked
of
there
,
and
the
Dignity
of
his
person
,
and
the
Baptist's
Testimony
of
him
,
by
his
Disciples
communicated
to
many
others
,
and
the
same
thereof
also
gone
before
him
to
Jerusalem
.
At
the
great
Feast
of
the
Pasch
he
went
up
thither
,
accompanied
with
his
Disciples
;
as
for
the
observance
of
the
Feast
,
so
there
solemnly
to
begin
his
Office
,
and
the
business
on
which
his
Father
sent
him
,
in
his
Fathers
house
,
now
in
the
conflux
thither
of
the
whole
Nation
;
which
the
Baptist
,
his
Forerunner
,
was
appointed
to
do
only
afar
off
,
in
the
skirts
of
the
wilderness
.
All
this
according
to
the
prophecy
of
Malachy
,
chap.
3.1
,
2.
Behold
I
send
my
Angel
and
he
shall
prepare
the
way
before
my
face
.
And
forthwith
the
Dominator
,
whom
you
seek
,
and
the
Angel
of
the
Testament
,
whom
you
desire
,
shall
come
to
his
Temple
.
And
who
shall
be
able
to
abide
the
day
of
his
Advent
,
and
who
shall
stand
to
see
him
?
For
he
is
as
it
were
purging
fire
,
and
as
the
Herbe
if
Fullers
&c.
§
.
180
Entring
then
into
the
Temple
,
and
seeing
it
prophaned
,
(
though
this
was
only
in
some
part
of
the
outer
Court
thereof
)
with
Oxen
and
Sheep
and
Doves
,
brought
thither
to
be
sold
for
Sacrifices
,
the
place
defiled
with
their
Dung
,
and
disturbed
with
their
lowing
;
and
God
also
offended
with
the
ordinary
frauds
and
lying
,
that
used
to
be
in
bargaining
;
Bankers
also
having
brought
in
their
Tables
and
Baggs
hither
for
changing
of
forraign
Coyne
,
in
a
place
appointed
for
silent
Devotions
and
Praier
,
and
for
the
Priests
reading
to
,
and
instructing
,
the
People
;
perhaps
also
a
greater
value
set
on
this
Cattel
from
the
sanctity
of
the
place
,
and
their
being
there
,
as
it
were
already
set
aside
for
Sacrifice
;
our
Lord
seized
with
a
great
zeal
,
for
this
dishonouring
of
his
Fathers
house
,
first
went
about
to
purge
it
of
these
,
and
making
a
whip
of
small
cords
,
perhaps
such
as
was
there
used
about
this
merchandise
,
with
this
he
drives
out
the
Oxen
and
Sheep
,
and
their
sellers
and
commanded
the
other
to
remove
their
Doves
,
with
a
Majesty
none
of
them
durst
to
gainsay
or
oppose
,
but
fled
away
from
him
.
The
Bankers
also
for
hast
leaving
their
money
,
which
he
(
as
if
this
in
such
place
were
more
offensive
than
the
rest
,
)
poured
out
,
and
threw
down
their
Tables
;
telling
them
all
that
they
were
not
to
make
his
Fathers
house
(
herein
declaring
himself
to
be
the
Son
of
God
,
)
an
house
of
Merchandice
.
But
there
seems
more
to
be
mystically
signified
in
this
action
,
Viz.
Our
Lord
the
Truth
,
and
the
reality
,
now
come
into
the
world
,
and
his
driving
out
of
Gods
worship
all
the
former
Types
and
Figures
of
him
,
all
the
Legal
Sacrifices
and
Ceremonies
;
as
also
instead
of
the
material
Temple
,
setting
up
the
living
Temple
of
his
own
Body
,
now
to
be
sanctified
and
filled
with
the
residence
therein
of
the
Holy
Ghost
.
Gods
dwelling
in
the
Manual
Temple
being
also
a
type
of
the
Deity
,
dwelling
in
our
Lords
Humanity
.
See
Col.
2.9
.
§
.
181
In
doing
this
,
he
was
attended
with
his
Disciples
(
calling
to
mind
that
saying
of
the
Psalmist
,
—
The
zeal
of
thine
house
hath
eaten
me
up
;
)
and
with
a
multitude
of
People
,
beholding
this
action
,
and
wondring
at
so
strange
a
Courage
,
and
attempt
,
and
the
success
.
One
of
the
greatest
miracles
faith
S.
Jerome
,
In
Mat.
21.12
.
&c.
that
ever
our
Lord
did
,
and
which
must
needs
raise
great
expectation
in
the
people
,
what
things
would
follow
such
a
beginning
.
And
there
appears
an
extraordinary
hand
of
Gods
providence
and
protection
in
it
,
that
our
Lord
should
suffer
no
molestation
for
the
damages
those
persons
must
suffer
hereby
,
or
stop
by
the
Gards
of
the
Temple
,
at
such
great
Feasts
very
vigilant
;
and
how
equitable
soever
the
fact
,
yet
being
Censurable
,
in
that
it
did
not
appear
done
by
the
ordinary
hand
of
authority
.
No
sooner
was
this
done
also
,
but
that
the
persons
thus
ejected
by
him
had
soon
acquainted
the
publick
Officers
and
Magistrates
with
the
fact
,
and
this
,
joyned
with
the
Testimony
of
John
concerning
our
Lord
,
and
the
fame
that
was
already
spread
abroad
of
him
,
laid
the
Foundation
of
that
jealousy
,
and
hate
,
toward
him
,
envying
the
greatness
of
any
,
besides
themselves
,
which
at
last
ended
in
their
killing
him
.
The
Court
of
the
Temple
thus
cleansed
,
our
Lord
began
therein
to
preach
to
the
people
the
Gospel
,
and
so
declare
his
authority
,
and
Mission
from
God
,
and
to
do
Miracles
,
that
sufficiently
attested
the
truth
of
his
words
.
And
among
these
his
Auditors
was
Nicodemus
,
a
chief
Magistrat
among
the
Jews
,
and
a
Pharisee
,
who
,
presently
upon
sight
of
such
miracles
,
became
his
Convert
.
But
those
other
among
them
that
already
envied
,
and
had
conceived
a
prejudice
against
him
,
through
very
hard
heartedness
,
not
satisfied
with
what
strange
things
they
saw
,
desired
,
upon
so
high
pretensions
of
his
,
he
would
shew
them
some
sign
(
i.
e
,
from
heaven
,
)
to
confirm
them
(
the
Jews
require
a
sign
saith
S.
Paul
1
Cor.
1.22
.
)
as
they
did
often
afterward
;
notwithstanding
the
Miracles
they
beheld
at
the
same
time
wrought
by
him
;
which
miracles
our
Lord
,
on
the
contrary
,
used
to
plead
,
as
a
sufficient
testimony
from
God
,
of
the
truth
of
these
things
he
delivered
.
Our
Lord
,
though
he
might
now
(
as
elsewhere
)
have
urged
to
them
the
Signs
,
i.
e
,
the
miracles
they
already
saw
done
,
yet
here
took
occasion
presently
to
declare
to
them
,
but
somewhat
parabolically
and
obscurely
,
as
their
perversness
well
deserved
,
that
great
and
most
admirable
of
all
his
works
,
that
he
would
perform
for
the
salvation
of
the
world
,
(
see
Rom.
1.4
.
—
Act.
2.36
.
)
namely
,
the
raising
up
again
of
his
sacred
Body
from
the
Dead
,
after
they
had
slain
him
.
By
which
Resurrection
of
our
Lord
,
He
and
his
Father
confirmed
to
the
world
,
the
truth
of
his
person
and
doctrine
;
and
he
also
shewed
the
first
Experiment
in
himself
,
of
what
he
promised
to
us
.
§
.
182
This
further
sign
therefore
he
then
promised
them
,
not
satisfied
with
his
miracles
,
using
only
these
few
words
.
—
Destroy
ye
this
Temple
and
in
three
daies
I
will
raise
it
up
;
Speaking
of
his
Body
(
saith
the
Evangelist
)
which
he
might
well
call
a
Temple
,
since
the
Deity
inhabited
it
.
See
Col.
2.9
.
as
also
S.
Paul
calls
the
Saints
Bodies
the
Temples
of
the
Holy
Ghost
.
They
were
already
Tempters
and
Hypocrites
requesting
a
sign
of
him
,
not
to
see
one
,
but
(
he
who
for
ostentation
did
nothing
not
giving
them
one
)
to
decry
him
;
and
he
knowing
their
thoughts
answered
them
accordingly
with
a
Parabolical
speech
,
exceeding
their
understanding
not
worthy
to
be
plainlier
dealt
with
.
Mat.
13.10
,
11.
And
thus
at
the
first
,
in
this
speech
our
Lord
laid
a
Foundation
as
it
were
(
seeing
how
they
would
misconstrue
his
words
)
for
his
future
passion
.
So
afterward
at
Capernaum
,
when
he
had
done
before
them
such
miracles
as
the
people
(
saith
the
Text
)
were
amazed
at
,
being
impudently
asked
by
the
cavilling
Pharisees
that
he
would
shew
them
some
sign
;
he
answerd
them
to
the
same
purpose
,
that
there
should
be
no
sign
given
to
that
evil
Generation
,
but
that
of
Jonah
his
being
three
daies
and
three
nights
in
the
Whales
belly
,
and
afterward
coming
forth
from
it
;
Now
foretelling
them
of
the
great
design
of
his
Death
and
Resurrection
.
In
Galilee
again
,
after
the
Miracle
of
the
Loaves
Jo.
6.
they
desired
also
at
that
very
time
(
most
unreasonably
)
a
further
sign
from
him
,
and
urged
that
Moses
had
given
them
Manna
from
Heaven
,
and
there
also
in
like
manner
our
Lord
presently
told
them
of
his
Death
,
and
his
feeding
them
with
his
Flesh
and
Blood
,
and
then
of
their
having
everlasting
life
by
it
,
and
his
raising
them
up
at
the
last
day
:
things
at
which
some
of
them
also
then
took
great
offence
.
So
here
also
they
,
whether
misconstruing
his
words
,
as
if
he
had
said
,
first
that
he
would
destroy
their
Temple
,
(
for
this
at
his
Death
they
urged
against
him
,
and
the
false
witness
Mark.
14.5
.
to
speak
home
,
interposeth
,
that
he
said
he
would
destroy
the
Temple
made
with
hands
,
and
in
three
daies
raise
up
another
made
without
hands
)
and
then
that
he
in
three
daies
would
build
it
again
:
a
Temple
that
they
said
was
forty
six
years
in
building
,
in
the
one
made
him
impious
,
in
the
other
ridiculous
;
and
so
turned
his
mention
of
this
his
greatest
work
for
the
salvation
of
mankind
into
a
great
scorn
and
flighting
of
him
,
and
into
the
cause
of
a
quarel
against
him
;
till
at
last
they
contrived
his
Death
)
the
destroying
of
the
Temple
he
here
speaks
of
)
and
brought
these
his
words
against
him
to
justify
it
;
and
so
He
,
in
raising
up
again
this
Temple
of
his
Deity
thus
destroyed
,
exhibited
to
the
World
this
great
Sign
,
which
at
this
beginning
of
his
preaching
,
he
engaged
here
.
This
was
the
success
of
our
Lords
first
Sermon
,
and
appearance
amongst
them
,
as
to
the
Pharisees
,
and
their
followers
,
already
much
degusted
with
him
,
and
filled
with
envy
.
§
.
183
Yet
many
others
there
were
,
that
seeing
his
Miracles
believed
on
him
,
at
least
that
he
was
some
great
Prophet
,
sent
from
God
,
among
whom
was
Nicodemus
.
But
our
Lord
,
(
saith
the
Evangelist
,
)
did
not
commit
himself
unto
them
;
admitting
them
not
into
his
familiar
society
,
nor
relied
on
their
fidelity
;
for
he
knew
well
what
was
in
them
,
and
that
several
of
them
would
fall
away
,
and
especially
in
his
last
tryal
,
most
unworthily
desert
him
.
Therefore
,
our
Lord
usually
,
when
at
Jerusalem
,
after
his
publick
teaching
them
in
the
Temple
,
and
his
daies
work
there
done
,
withdrew
himself
,
and
had
no
private
meetings
and
conferences
;
as
he
said
at
his
tryal
,
that
in
secret
he
had
said
nothing
;
and
many
times
at
night
,
removed
,
with
his
Disciples
,
out
of
the
City
;
neither
,
though
several
in
the
Country
are
mentioned
,
do
we
hear
of
our
Lords
admitting
any
entertainments
in
the
City
,
though
we
may
presume
,
he
wanted
not
some
Invitations
.
And
all
this
was
but
necessary
,
for
deferring
the
Conspiracies
of
his
enemies
,
till
the
due
time
of
his
offering-up
appointed
by
his
Father
.
§
.
184
Our
Lord
continuing
his
publick
teaching
in
the
Temple
,
and
doing
Miracles
,
during
the
Paschal
feast
,
Nicodemus
,
a
Pharisee
,
a
ruler
of
the
Jews
,
as
he
is
stiled
here
,
vers.
1.
One
of
the
Sanedrim
,
and
a
person
studied
in
the
law
,
(
for
our
Lord
,
chap.
3.
vers.
10.
stiles
him
,
a
Master
in
Israel
,
shewing
also
herein
to
him
,
that
he
knew
who
he
was
;
and
on
that
account
,
blames
his
ignorance
;
)
being
already
a
Convert
,
(
as
it
is
said
,
Jo.
12.42
.
many
other
among
the
chief
Rulers
,
were
afterward
,
but
timorous
to
confess
him
;
)
came
privatly
to
our
Lord
,
by
night
,
for
fear
of
losing
his
Reputation
with
his
fellow-Rulers
(
which
shews
a
great
envy
and
hatred
toward
our
Lord
,
already
kindled
in
them
;
)
to
be
farther
instructed
of
him
,
in
the
matters
of
the
Kingdom
of
God
,
and
life
eternal
;
confessing
to
him
,
that
his
Miracles
had
convinced
him
,
that
he
was
an
extraordinary
Teacher
,
sent
from
God
.
Our
Lord
very
courteously
received
him
,
and
in
a
few
words
manifested
to
him
fully
who
himself
was
,
and
the
whole
substance
of
the
Gospel
.
At
the
first
,
he
began
to
acquaint
him
with
the
first
Foundation
of
the
Christian
Religion
,
Regeneration
:
which
at
the
beginning
he
proposed
some
what
obscurely
,
perhaps
to
humble
Nicodemus
his
too
much
conceit
of
his
own
knowledg
;
telling
him
,
that
to
enter
into
the
Kingdom
of
God
,
one
must
necessarily
be
born
again
;
(
which
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
here
,
again
,
signifies
also
,
from
above
)
which
Nicodemus
much
wondring
at
,
and
speaking
of
entring
again
into
our
Mothers
womb
,
our
Lord
graciously
explained
it
to
him
;
that
he
must
be
born
again
,
not
of
a
woman
,
or
the
flesh
,
which
would
produce
nothing
but
flesh
,
but
of
water
,
the
external
Ceremony
appointed
by
God
to
be
used
in
the
new
birth
,
signifying
a
being
cleansed
and
purifyed
from
former
sin
,
and
of
the
Spirit
,
which
might
render
a
man
spiritual
and
enabled
therewith
to
bring
forth
good
works
;
which
spirit
inspires
as
it
pleaseth
,
1
Cor.
12.4
.
—
Mark
.
4.27
.
unperceived
by
sense
,
and
being
as
the
wind
,
of
which
we
know
not
whence
,
or
whither
it
goes
,
but
by
its
effects
do
discern
the
presence
thereof
:
and
then
gently
reflected
on
Nicodemus
his
ignorance
,
(
so
to
render
him
more
docible
and
humble
,
)
that
he
,
being
a
Master
in
Israel
,
should
know
nothing
of
this
.
[
For
this
Holy
Spirit
,
and
our
Renovation
by
it
,
is
frequently
spoken
of
in
the
Old
Testament
,
and
so
also
many
types
of
Baptism
,
and
of
the
Sacraments
of
the
new
Testament
,
found
there
.
See
Psal.
50.12
,
13
,
14
,
9.
—
142.10
,
11.
—
Ezec.
11.36
.
—
1
Cor.
10.2
,
3
,
4.
]
Further
told
him
,
that
these
things
,
he
now
spake
to
him
,
were
the
lowest
matters
:
but
that
there
was
much
higher
,
that
he
came
to
reveal
to
mankind
from
Heaven
,
and
from
God
his
Father
.
For
that
he
was
the
only
begotten
Son
of
God
,
descended
from
Heaven
,
and
again
ascendeth
thither
,
and
which
also
[
according
to
his
Divinity
,
]
remains
alwaies
there
;
who
spake
nothing
but
what
he
knew
,
and
had
seen
with
the
Father
.
See
the
like
vers.
32.
and
Jo.
8.38
.
—
5.19
,
30.
Because
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
men
might
not
perish
,
but
have
everlasting
life
;
i.
e
,
so
many
as
believed
in
him
:
and
that
as
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
so
he
was
to
be
lifted
up
.
See
the
like
Jo.
8.28
.
[
So
acquainting
him
but
obscurely
,
with
his
death
&
sufferings
.
]
That
whosoever
,
stung
with
sin
,
beheld
and
believed
on
him
might
not
perish
;
but
that
those
,
whoso
did
not
believe
on
him
,
were
already
condemned
by
occasion
of
his
preaching
to
them
,
[
not
for
their
former
sins
,
which
he
came
to
take
away
,
but
]
for
their
disbelief
;
See
Jo.
9.39
.
—
12.47
,
48.
[
without
which
belief
in
him
,
no
forgiveness
of
Sin
.
]
That
he
was
the
Light
,
that
was
come
into
the
world
,
avoided
only
by
those
whose
works
were
evil
,
and
so
who
feared
the
discovery
of
them
by
it
,
and
therefore
made
such
opposition
to
him
.
But
that
he
,
that
did
truth
,
would
come
to
it
,
as
not
fearing
the
manifesting
of
his
deeds
by
it
.
§
.
185
All
these
things
he
gratiously
revealed
to
Nicodemus
;
which
,
delivered
with
his
accustomed
Majesty
and
Power
,
must
needs
elevate
Nicodemus
into
the
highest
admiration
and
reverence
of
his
person
,
love
and
gratitude
towards
his
mercy
,
and
familiar
condescendence
(
especially
having
already
seen
his
mighty
Deeds
confirming
his
words
)
who
henceforth
continued
his
faithful
,
though
secret
,
Disciple
;
and
in
the
Council
,
when
our
Lord
was
spoken
against
,
Jo.
7.51
.
desired
they
would
but
hear
him
,
what
he
might
say
for
himself
:
thinking
that
thus
themselves
might
be
as
much
taken
with
him
,
as
was
their
Officers
in
Jo.
7.46
.
and
himself
here
.
This
of
our
Lords
gratious
discourse
with
Nicodemus
:
but
whether
all
that
is
said
in
S.
John
chap.
3.
from
vers.
10.
to
the
22.
be
our
Lords
words
,
or
part
thereof
,
from
vers.
16.
be
S.
Johns
dilating
upon
them
,
is
uncertain
.
And
the
like
happens
in
many
other
discourses
,
found
in
the
Evangelist
,
much
resembling
one
another
.
§
.
186
The
Paschal
feast
ended
,
our
Lord
not
trusting
himself
to
the
Hierosolymites
,
Jo.
2.24
.
Jo.
2.24
.
(
where
the
Pharisees
,
that
had
already
conceived
so
much
hatred
against
him
,
in
seeing
his
boldness
and
spirit
far
beyond
the
Baptists
,
and
the
great
concourse
of
the
People
to
hear
him
,
had
so
much
power
and
followers
,
)
departed
thence
,
and
went
into
the
Country
,
and
the
other
Cities
of
Judea
,
where
he
was
also
followed
by
very
great
multitudes
,
as
appears
Jo.
3.27
.
and
preached
to
them
,
we
may
presume
,
such
things
as
before
to
Nicodemus
,
concerning
repentance
,
and
the
washing
away
their
former
sins
by
Baptism
,
and
their
Regeneration
of
the
Spirit
;
concerning
his
Passion
,
and
Mission
from
God
his
Father
,
and
belief
in
him
for
remission
of
sin
;
All
which
he
confirmed
also
every
where
with
charitable
miracles
among
them
,
in
ejecting
Devils
,
and
healing
their
Infirmities
(
which
miracles
the
Baptist
did
not
)
;
therefore
his
Brethren
afterward
Jo.
7.3
.
making
mention
of
the
Disciples
and
followers
he
had
in
Judea
,
advise
his
return
to
them
,
and
the
shewing
his
mighty
works
among
them
.
§
.
187
Here
also
he
caused
such
as
were
his
Penitents
(
for
he
and
his
also
in
the
first
place
preached
Repentance
,
as
well
as
John
,
See
Mark
.
1.15
.
—
6.12
Luk.
10.13
.
—
Act.
2.38
.
)
and
Converts
to
be
baptized
,
probably
many
of
them
together
,
in
places
convenient
;
to
be
baptized
by
his
Disciples
,
saith
S.
John
;
himself
not
baptizing
,
except
those
his
Disciples
,
that
baptized
others
,
Epist.
108.
or
some
one
of
them
to
administer
it
to
the
rest
.
For
as
S.
Austin
,
he
▪
that
descended
to
the
Humility
of
washing
their
feet
,
would
much
more
to
the
ministring
of
baptism
:
but
yet
if
the
Apostle
,
saith
he
,
was
sent
to
preach
,
not
baptize
;
much
more
might
our
Lord
,
busied
in
greater
affairs
,
in
teaching
and
relieving
the
peoples
necessities
,
delegate
this
inferior
office
to
his
Apostles
,
as
a
thing
which
was
to
be
continued
after
his
departure
,
in
the
succession
of
them
to
the
end
of
the
world
:
whereas
we
do
not
find
that
the
Baptist
committed
or
propagated
this
Office
to
any
of
his
Disciples
,
but
continued
it
only
himself
till
it
utterly
ceased
,
after
that
our
Lord
became
more
publickly
known
,
at
the
time
of
Johns
imprisonment
,
which
followed
shortly
after
.
For
Johns
Baptism
was
only
preparatory
to
that
of
our
Lords
;
his
signifying
remission
and
cleansing
from
former
sins
through
faith
in
him
that
came
after
him
Act.
19.4
.
Our
Lords
conferred
an
ability
also
to
live
holily
for
the
future
,
by
giving
the
Holy
Spirit
and
planting
Gods
Grace
in
the
Baptized
for
newness
of
life
;
and
bringing
forth
good
works
.
Though
those
extraordinary
Gifts
of
the
Spirit
also
was
not
as
yet
conferred
,
as
were
after
our
Lords
Ascention
,
and
sending
down
the
Holy
Ghost
at
Pentecost
in
all
its
miraculous
and
Stupendious
operations
and
effects
;
Of
which
effects
it
is
that
the
Evangelist
speaks
,
when
he
saith
chap.
7.39
.
That
the
Spirit
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
.
Such
a
difference
therefore
being
between
John's
and
our
Lords
Baptism
S.
Johns
hindred
not
;
but
that
those
baptized
by
him
came
and
received
it
afterward
from
our
Lord
,
by
the
hands
of
his
Disciples
:
as
we
see
S.
Paul
,
meeting
at
Ephesus
with
some
that
had
received
Johns
Baptism
,
yet
rebaptized
them
in
the
name
of
the
Lord
Jesus
,
Act.
19.5
.
and
it
cannot
be
thought
,
but
that
many
of
those
thousands
of
Penitents
,
Act.
2.41
.
—
and
4.4
.
that
were
Baptized
by
the
Apostles
,
had
received
it
formerly
from
John
.
§
.
188
The
Baptist
also
,
to
give
way
to
our
Lord
,
so
soon
as
he
began
to
make
his
peragrations
in
the
Country
and
Cities
of
Judea
,
had
removed
farther
off
toward
Galilee
;
and
so
nearer
also
to
the
Court
of
Herod
;
He
having
often
changed
his
station
,
to
communicate
his
Ministry
,
during
his
time
appointed
,
more
freely
to
several
parts
of
the
Nation
.
Who
at
the
first
preached
on
the
West
or
hither
side
of
Jordan
,
in
the
wilderness
of
Judea
,
where
he
had
formerly
spent
his
life
,
not
very
remote
from
his
Fathers
house
;
after
removed
to
Bethabara
beyond
Jordan
,
in
Peraea
,
belonging
to
Herods
Jurisdiction
;
where
our
Lord
was
baptized
by
him
:
Hence
also
departed
further
from
Jerusalem
,
(
left
as
I
said
to
our
Lord
,
)
and
from
the
Pharisees
his
great
Enemies
,
into
the
more
Northern
parts
;
baptizing
now
not
in
Jordan
,
but
in
Enon
,
upon
the
coasts
of
Galilee
,
not
far
from
Jordan
,
and
where
was
a
River
flowing
into
it
.
Whence
probably
King
Herod
also
,
hearing
of
his
Fame
,
sent
for
him
,
heard
his
Sermons
,
and
consulted
him
also
in
his
Affairs
.
But
of
this
more
hereafter
.
§
.
189
Whilst
our
Lord
thus
preached
in
Judea
,
and
John
in
the
Borders
of
Galilee
,
the
self
same
Doctrine
and
Gospel
(
Repentance
,
and
the
Kingdom
of
Heaven
,
and
Salvation
brought
into
the
world
by
the
Son
of
God
,
Jesus
,
to
whom
John
bare
witness
as
such
)
;
and
whilst
both
were
frequented
by
much
people
,
but
our
Lord
by
many
more
than
John
,
as
for
other
reasons
his
great
Majesty
and
authority
in
Teaching
,
his
Miracles
of
all
sorts
,
so
for
Johns
sending
and
referring
all
men
to
Jesus
,
and
Johns
Baptism
also
relating
to
his
,
for
compleating
it
;
Satan
upon
this
begun
to
stir
up
some
emulation
and
controversy
between
their
followers
;
and
also
concerning
the
dignity
of
their
persons
(
as
appears
by
John's
answer
to
them
)
,
which
was
to
be
preferred
;
the
Disciples
of
John
having
a
zeal
for
their
Master
strangely
severe
,
and
mortified
in
his
diet
,
apparel
,
fasts
,
retreats
,
and
one
from
whom
our
Lord
also
received
his
Baptism
,
and
yet
seeing
a
much
greater
concourse
of
people
after
our
Lord
,
one
more
free
and
popular
in
his
Conversation
,
and
many
more
receiving
Baptism
from
him
,
than
from
John
;
and
on
the
other
side
,
our
Lords
followers
among
the
Jews
,
justly
,
and
that
from
the
Baptists
own
mouth
and
frequent
confession
,
preferring
both
the
Baptism
and
Person
of
Jesus
.
This
then
doubtless
was
some
ground
of
their
Contest
;
but
some
think
there
might
be
some
disputation
also
,
between
the
Disciples
of
John
and
of
the
Pharisees
,
concerning
the
Virtue
of
the
former
Mosaical
Purification
and
cleansing
:
viz.
whether
those
not
equal
,
or
much
preferrable
,
with
this
new
Rite
introduced
by
the
Baptist
,
and
afterward
continued
by
Jesus
.
Hence
S.
John's
Disciples
came
to
him
,
and
told
him
complainingly
,
that
the
person
who
came
to
him
for
baptism
,
and
to
whom
his
commendation
and
testimony
had
procured
so
much
reputation
,
for
which
they
thought
he
should
have
had
the
more
respect
for
John
,
fell
on
Baptizing
also
and
gathering
Disciples
;
and
that
all
people
repaired
unto
him
,
they
meanwhile
making
no
mention
also
of
his
miracles
.
§
.
190
To
whom
the
humble
Baptist
,
as
one
over-joyed
to
hear
this
news
,
to
allay
their
murmurings
,
answers
on
this
manner
,
and
took
this
occasion
to
make
them
a
Sermon
on
this
subject
,
the
last
of
his
that
the
Gospel
mentions
:
wherein
he
first
told
them
;
that
no
man
could
advance
himself
any
higher
,
than
he
had
received
favours
from
above
to
be
;
Jo.
19.11
.
that
they
themselves
could
witness
the
witness
which
he
had
alwaies
born
to
our
Lord
;
and
how
he
taught
that
himself
was
not
the
Christ
,
but
one
sent
before
to
make
way
for
him
,
as
a
paranymphus
to
go
before
him
;
that
this
indeed
was
the
true
Bridegroome
of
the
Church
,
and
himself
only
the
Bridegroomes
friend
,
who
rejoyceth
in
seeing
the
Bridegroomes
caressing
of
his
Bride
,
and
in
hearing
all
the
sweet
and
gracious
words
he
speaks
to
her
,
and
in
her
amorously
gathering
and
adhering
to
,
and
panting
after
him
;
and
that
in
this
now
his
joy
was
compleated
;
That
himself
was
to
decrease
,
and
cease
this
his
office
after
a
little
time
,
but
not
so
the
other
;
but
his
Kingdom
to
be
dilated
,
and
encreased
more
and
more
;
that
he
being
an
earthly
man
could
of
himself
speak
only
low
and
earthly
things
to
them
;
but
that
this
was
the
Son
of
God
,
to
whom
his
Father
gave
not
the
Spirit
by
measure
as
to
others
Col.
2.3
.
—
1.19
.
1
Cor.
12.11
.
—
1
Pet.
4.10
.
—
Jo.
5.19
,
20
,
30.
Apoc.
1.1
.
but
that
he
perfectly
knew
all
his
Fathers
secrets
;
and
was
now
descended
from
him
,
and
from
Heaven
,
to
reveal
to
the
world
what
he
had
there
heard
and
seen
;
1
Jo.
5.10
.
and
that
whosoever
believed
his
words
only
set
his
seal
to
the
truths
of
God
:
but
yet
that
many
were
so
hard-hearted
as
not
to
receive
his
Testimony
;
finally
that
God
loveth
this
his
Son
,
and
hath
given
all
things
,
especially
touching
mans
salvation
,
into
his
hands
;
and
that
the
whole
world
being
sinners
,
and
l●ing
under
the
wrath
of
God
,
he
came
hither
,
that
so
many
as
believed
on
him
should
not
perish
,
but
have
remission
of
their
sin
,
and
eternal
life
,
Jo.
17.2
,
3.
but
for
those
who
did
not
so
,
Gal.
3.10
.
the
wrath
of
God
still
remained
upon
them
.
§
.
191
Much
mitigated
and
lenifyed
with
this
Sermon
,
somewhat
contrary
to
their
expectation
,
Johns
Disciples
acquiesced
in
their
Masters
Testimony
;
Nor
had
any
more
contention
in
this
matter
.
But
yet
after
this
,
some
scruples
and
controversy
we
find
,
made
by
them
,
concerning
our
Lords
Disciples
,
their
non-observing
some
solemn
times
or
hours
of
falling
,
as
they
,
and
those
reputed
the
holyest
persons
among
the
Jews
,
the
Pharisees
,
did
:
(
they
not
knowing
that
our
Lord
,
the
Bridegroomes
Gracious
presence
and
Virtue
,
supplied
to
these
his
attendants
all
proficience
in
spiritual
matters
,
without
the
usual
preparations
and
helps
belonging
thereto
)
.
By
which
we
see
how
prone
men
are
,
even
in
spiritual
things
,
to
partiality
,
and
siding
,
and
factions
,
effects
of
some
relicks
of
self-love
,
in
those
who
seem
most
perfect
.
And
lastly
,
John
,
after
he
was
imprisoned
,
thought
fit
to
send
some
of
them
to
our
Lord
himself
,
to
see
,
and
so
report
to
the
rest
,
his
great
works
,
for
the
more
confirming
their
faith
of
his
being
the
Messias
.
§
.
192
The
Baptist
meanwhile
,
a
burning
and
shining
light
,
as
our
Lord
calls
him
,
continued
his
preaching
in
the
coast
of
Galilee
,
not
to
draw
men
from
,
but
to
send
them
in
faster
,
to
the
Saviour
of
the
world
.
Nor
had
he
long
remained
in
those
parts
nearer
the
Kesidence
of
Herod
,
but
that
He
,
being
though
an
Idumean
by
his
descent
,
yet
a
Proselite
of
the
Jews
Religion
;
and
hearing
of
his
same
,
esteemed
by
all
the
people
as
a
Prophet
,
Mat.
21
,
26.
—
14
,
5.
either
came
to
his
Sermons
in
the
place
where
John
taught
and
Baptized
;
or
,
which
is
more
probable
,
sent
for
him
to
his
Court.
Of
whom
the
Evangelist
further
saith
,
(
Mark
.
6.20
.
)
that
he
feared
John
,
knowing
him
to
be
a
just
and
Holy
man
,
and
that
he
heard
him
gladly
,
and
did
many
things
according
to
his
advice
and
directions
.
§
.
193
Now
Herod
,
having
bin
very
faulty
in
his
manners
and
Government
,
(
for
our
Lord
calls
him
a
Fox
,
and
at
last
he
was
for
his
crimes
ejected
out
of
it
by
the
Emperour
,
and
died
in
Banishment
,
)
the
Baptist
having
access
to
him
,
and
being
a
preacher
of
penance
,
and
doubtless
illuminated
by
the
Holy
Spirit
to
know
those
affairs
and
faults
of
his
,
with
which
his
Education
in
the
Desart
could
have
bin
little
acquainted
,
freely
reproved
him
for
his
many
evil
deeds
;
and
among
other
for
his
taking
his
Brother
Philips
wife
,
contrary
to
Gods
express
command
,
Levit.
18.16
.
—
20
,
21.
and
that
whether
his
Brother
were
alive
,
or
deceased
,
for
that
his
Brother
had
had
a
child
by
her
,
the
Daughter
that
danced
so
well
before
Herod
.
And
in
this
thing
Herod
was
still
the
more
guilty
,
because
he
had
already
a
former
wife
,
the
Daughter
of
Aretas
King
of
Arabia
,
whom
in
his
falling
in
love
with
Herodias
,
upon
a
new
compact
made
with
her
,
he
put
away
;
and
so
provoked
Aretas
,
in
revenge
of
his
Daughter
,
to
make
war
upon
him
,
wherein
he
was
deservedly
very
unfortunate
;
Josephus
imputes
the
cause
of
such
his
ill
success
,
Antiq.
Judaic
.
l.
18.
c.
10.
chiefly
to
his
slaughter
of
the
Baptist
;
but
however
this
war
happened
very
opportunely
,
for
affording
Herod
less
leasure
to
look
after
the
motions
of
our
Lord
,
or
giving
any
disturbance
to
them
.
But
,
returning
to
the
Baptists
reproof
,
we
find
by
the
words
in
the
Text
,
—
It
is
not
lawful
for
thee
,
&c.
that
this
was
not
spoken
of
Herod
in
his
absence
,
but
made
to
himself
,
whether
publickly
or
in
private
,
or
the
one
after
the
other
,
both
being
lawful
according
to
several
circumstances
(
and
the
former
sometimes
necessary
1
Tim.
1
,
20.
)
is
uncertain
.
§
.
194
This
reproof
of
Herod
for
marrying
her
soon
came
to
the
ears
of
Herodias
;
who
perceiving
Herods
good
inclinations
to
John
,
and
his
obsequiousness
,
in
several
matters
,
to
follow
his
Admonitions
,
from
which
she
might
have
some
fears
of
her
being
removed
from
his
bed
,
and
so
the
troubles
of
the
war
also
with
Aretas
declined
,
was
fill'd
with
an
implacable
wrath
and
hatred
against
the
Baptist
.
Who
coming
in
the
Spirit
of
Elias
,
and
shewing
the
same
zeal
tor
observance
of
Gods
laws
to
Herod
,
as
the
other
to
Ahab
,
found
a
like
persecution
from
her
,
as
Elias
from
Jezabel
:
when
as
the
two
Husbands
were
more
indulgent
.
Herod
,
overcome
with
her
importunity
and
the
power
she
had
over
Him
,
sent
his
officers
,
and
took
John
and
bound
him
,
Matt.
14.3
.
(
saith
S.
Matthew
)
and
cast
him
into
prison
.
For
which
imprisonment
he
wanted
not
a
more
specious
pretence
of
fearing
from
the
concourse
of
people
made
to
him
,
some
sedition
and
tumults
;
to
which
the
Pharisees
also
were
not
wanting
to
give
their
assistance
,
in
representing
John
the
Author
of
a
new
Sect
,
and
acting
without
,
and
against
,
authority
;
which
though
this
crafty
man
knew
to
be
envy
in
them
,
yet
he
made
use
of
this
colour
to
cover
the
true
Cause
of
this
imprisonment
;
and
therefore
this
reason
thereof
is
given
by
Josephus
.
Antiq
Judaici
:
l.
18.
c.
12.
—
Veritus
(
saith
he
)
cum
ad
audiendum
cum
quamplurima
multitudo
concurreret
,
ne
forte
,
doctrinae
ejus
persuasione
,
populi
a
suo
regno
discederent
,
&c.
and
our
Lord
also
intimates
the
Pharisees
and
Governours
of
the
Jews
,
to
have
had
a
hand
in
this
restraint
Mat.
17.12
.
where
he
saith
,
that
they
knew
him
not
,
but
did
to
him
whatever
they
listed
,
as
they
should
afterward
do
to
himself
.
Thus
cast
in
prison
,
Herodias
,
not
appeased
or
secured
herewith
,
next
solicits
Herod
also
for
the
speedy
taking
away
his
life
;
but
both
the
fear
of
the
people
,
esteeming
John
a
Prophet
,
and
his
own
reverence
of
him
,
as
yet
with-held
him
from
it
.
For
which
cause
also
in
prison
,
he
laying
the
blame
thereof
upon
his
wife
,
indulged
him
so
much
liberty
,
as
to
have
some
converse
with
his
friends
;
and
his
Disciples
,
there
to
come
to
,
and
attend
upon
,
him
;
and
so
neither
here
(
as
also
afterward
S.
Paul
)
was
he
an
useless
servant
to
our
Lord
.
§
.
195
Leaving
the
Baptist
,
now
a
Prisoner
,
and
an
end
put
to
his
publick
preaching
,
after
that
our
Lord
was
sufficiently
manifested
to
the
people
of
Israel
,
and
begun
to
be
assisted
in
his
work
by
other
new
Disciples
,
let
us
return
to
our
Lord
.
He
had
now
continued
preaching
and
baptizing
in
Judea
,
after
the
Paschal
Feast
,
for
about
some
eight
Months
;
for
when
removing
hence
he
came
into
Samaria
,
it
is
said
,
Jo.
4.35
.
that
it
wanted
but
foure
months
to
the
next
harvest
;
and
so
to
the
next
Pasch
,
which
Feast
was
celebrated
at
the
beginning
of
the
harvest
;
at
which
time
was
offered
a
sheaf
of
the
first
fruits
of
their
Corn
,
(
Lev.
23.10
.
—
Deut.
16.9
.
)
as
at
Pentecost
the
first
loaf
of
bread
after
Harvest
gotten
in
between
these
two
feasts
.
In
this
time
our
Lord
converting
to
the
Gospel
,
and
faith
in
him
as
the
Saviour
of
the
world
,
and
so
baptizing
by
his
Disciples
,
such
multitudes
of
people
,
far
beyond
the
actings
of
John
,
and
this
so
near
to
Jerusalem
,
had
already
alarm'd
the
Pharisees
and
rulers
of
the
Jews
,
and
more
and
more
incensed
their
wrath
against
him
;
who
could
not
rest
from
devising
some
way
for
his
death
or
restraint
,
especially
after
they
had
bin
so
succesful
against
the
Baptist
;
and
we
find
afterward
in
Jo.
7.1
.
the
reason
more
plainly
given
of
our
Lords
residing
no
more
in
Judea
,
but
in
Galilee
;
because
the
Jews
,
i.
e
,
these
chief
Governours
and
Leaders
of
them
,
sought
already
to
kill
him
.
By
which
we
see
also
,
that
our
Lord
for
most
of
his
time
,
after
he
appeared
once
,
went
in
great
danger
of
his
life
(
for
in
flying
from
the
Pharisees
in
Judea
,
in
Galilee
also
there
was
an
Herod
)
.
Therefore
Our
Lord
,
saith
S.
John
,
Jo.
4.1
.
knowing
the
Pharisees
had
heard
of
his
making
and
baptizing
more
disciples
than
John
,
Matt.
4.12
.
and
having
heard
also
the
severity
used
toward
the
Baptist
,
purposed
to
leave
Judea
,
and
return
into
Galilee
,
so
to
decline
,
for
the
present
,
the
evil
designs
of
the
Pharisees
a
gainst
him
;
and
also
to
carry
the
light
or
the
Gospel
into
those
remoter
places
where
it
had
not
yet
appeared
,
and
where
John
was
interrupted
in
his
Ministery
.
For
though
Herod
lived
in
the
same
quarters
,
yet
was
he
,
by
the
Divine
providence
,
so
diverted
by
other
affairs
,
and
especially
the
new
dissentions
between
him
and
Aretas
,
and
his
mind
also
so
much
afflicted
with
the
unjust
imprisonment
of
John
,
as
that
he
had
little
inclination
to
persecute
any
more
Prophets
;
and
when
at
last
,
after
his
murthering
of
John
,
our
Lords
same
from
every
side
sounded
in
his
ears
,
his
guilt
presently
imagined
him
John
reviv'd
;
and
so
rendred
him
less
inquisitive
after
matters
that
would
little
redound
to
his
Honour
.
§
.
196
Our
Lord
,
thus
removing
with
his
Disciples
out
of
Judea
into
Galilee
,
came
,
in
his
way
hither
,
to
a
City
of
Samaria
,
situate
in
Mount
Ephraim
,
called
Sychar
,
but
the
same
with
the
Ancient
Schechem
,
or
Sychem
,
of
which
see
Gen.
33.18
.
&c.
the
place
,
where
Jacob
,
returning
into
Palestine
from
Laban
,
purchased
a
field
of
the
Children
of
Hamor
,
Father
to
Sechem
,
that
afterward
defloured
Dinah
;
and
there
first
erected
an
Altar
,
probably
on
Mount
Garizim
or
Ebal
,
(
since
Altars
used
to
be
erected
on
the
most
eminent
places
and
nearest
to
Heaven
)
being
two
tops
of
the
same
Hill
,
near
one
another
;
where
also
,
viz.
on
Mount
Ebal
,
God
commanded
the
Israelites
,
that
soon
after
their
entrance
into
Canaan
,
they
should
erect
an
Altar
,
See
Deut.
27
,
4.
&c.
—
and
Josh.
8.30
.
&c.
and
also
should
set
up
some
great
Stones
,
on
which
plaistered
over
should
be
written
the
law
;
and
also
on
these
two
tops
of
the
Hill
,
one
o're
against
another
,
that
there
should
be
solemnly
pronounced
by
the
Levites
,
the
Benedictions
and
Curses
,
the
people
saying
,
Amen
.
(
Which
twelve
Curses
are
there
set
down
,
the
matter
of
Benedictions
being
supposed
to
be
the
observing
the
Contrary
to
these
Maledictions
,
of
which
see
more
in
Deut.
28.
)
Hereabouts
also
,
and
perhaps
in
the
same
place
,
Abraham
at
his
first
entrance
into
Canaan
,
upon
Gods
appearing
to
him
in
that
place
,
built
an
Altar
,
see
Gen.
12.6
,
7.
At
this
place
also
Joshua
assembled
Israel
before
his
Death
,
and
made
a
Covenant
with
them
before
the
Lord
&c.
See
Josh.
24.1
,
26.
And
this
Hill
Garizim
was
so
near
to
this
City
,
that
Jotham
is
said
,
from
the
top
or
side
of
it
,
to
have
spoken
to
the
Sychemites
Judg.
9.7
.
and
the
Samaritan
woman
calls
it
this
Hill
Jo.
4.20
.
as
a
place
very
near
to
her
.
This
City
also
was
the
first
place
,
as
it
were
for
a
preludium
,
taken
possession
of
by
armes
,
by
the
seed
of
Abraham
,
the
Sons
of
Jacob
,
in
revenge
for
dishonouring
their
Sister
.
Of
which
see
what
Jacob
saith
Gen.
48.22
.
Afterward
being
destroyed
by
Abimeleck
,
Judg.
9.45
.
it
was
reedifyed
by
Jeroboam
,
and
made
his
regal
seat
,
Antiq.
l.
11.
cap.
7.8
.
and
so
it
was
(
saith
Josephus
)
in
Sanballats
time
,
a
Gentile
Governour
of
Samaria
,
under
Darius
.
Whose
daughter
being
married
to
Manasses
a
Son
of
the
High
Priest
,
and
he
for
it
ejected
out
of
the
Priesthood
,
Sanballet
,
calling
him
into
Samaria
,
(
by
Alexander
the
Great
's
leave
,
who
had
then
conquered
those
Provinces
,
)
built
a
Temple
for
the
worship
of
the
God
of
Israel
,
on
Mount
Garizim
,
in
emulation
of
that
of
Jerusalem
(
in
the
rebullding
of
which
the
Samaritans
before
had
offered
their
concurrence
,
but
was
rejected
,
Ezra
4.2
,
3.
)
wherein
Manasses
his
Son-in-law
should
officiate
.
This
was
done
some
three
hundred
years
before
our
Lords
Incarnation
,
which
occasioned
a
Schism
between
the
Samaritans
and
the
Jews
,
like
to
that
former
of
Jeroboam
,
Part
of
these
Samaritans
being
Israelites
;
and
many
Jews
also
,
when
obnoxious
to
the
Laws
,
or
for
some
other
secular
advantages
,
removing
thither
out
of
Judea
.
After
which
times
also
another
Anti-Temple
(
about
one
hundred
and
fifty
years
before
our
Lords
coming
)
was
erected
in
Egypt
,
for
the
Jews
flying
together
with
Onias
,
a
Son
of
the
High
Priest
,
when
as
persecuted
by
Antiochus
Epiphanes
:
which
Temple
perished
,
as
also
the
other
near
the
time
of
the
destruction
of
that
in
Jerusalem
;
and
both
these
forraign
Temples
seem
preludiums
of
Gods
worship
,
shortly
to
be
made
common
to
the
whole
world
.
This
is
premised
for
the
better
understanding
of
what
follows
.
§
.
197
Near
to
this
City
Sychem
,
and
this
Mount
,
was
a
Well
digged
by
Jacob
,
and
then
made
use
of
by
the
City
.
And
here
our
Lord
,
travelling
on
foot
,
and
wearied
with
his
mornings
journey
(
it
being
now
about
noon
)
and
the
heat
of
the
day
,
sat
down
on
the
side
of
the
Well
to
rest
himself
(
it
,
as
a
place
of
resort
,
likely
having
some
Trees
and
shade
about
it
)
whilst
the
Disciples
went
into
the
Town
to
buy
some
meat
for
his
and
their
dinner
.
For
the
Jews
had
no
commerce
or
conversation
with
the
Samaritans
,
(
when
absolute
necessity
did
not
require
it
,
as
this
of
travellers
buying
victuals
of
them
)
so
as
to
ear
,
and
drink
,
and
lodg
with
them
,
being
accounted
by
them
Schismaticks
and
unclean
;
which
caused
also
the
same
enmity
against
,
and
separation
of
the
Samaritans
,
at
least
some
of
them
,
from
the
Jews
,
see
Luk.
9.53
.
the
other
Samaritans
seem
herein
more
remiss
,
see
vers.
56.
Whilst
our
Lord
was
here
left
alone
,
a
Samaritan
woman
came
thither
out
of
the
City
to
draw
water
.
This
happened
also
to
be
a
woman
,
that
had
had
already
five
husbands
,
either
all
already
deceased
,
or
she
by
divorce
separated
from
them
;
for
in
latter
times
,
women
also
used
to
procure
divorces
from
their
husbands
,
and
that
now
lived
incontinently
with
one
not
married
to
her
.
§
.
198
Our
Lord
,
thirsty
with
his
journey
,
and
desiring
to
entertain
some
further
spiritual
discourse
with
her
,
concerning
the
salvation
of
this
poor
wretch
,
requested
of
her
some
water
,
to
drink
;
upon
which
she
somewhat
wondring
,
asked
him
why
he
,
as
appearing
by
his
habit
and
perhaps
his
speech
,
a
Jew
,
would
receive
water
from
her
,
and
out
of
her
vessel
,
being
a
Samaritan
,
and
one
also
it
seems
,
that
for
all
the
impurity
of
her
life
,
was
a
Zelot
of
the
Samaritan
Religion
,
and
way
of
Gods
worship
,
and
of
their
separation
from
the
Jews
.
Here-upon
our
Lord
,
moved
with
compassion
,
took
occasion
to
preach
the
new
Gospel
,
and
to
reveil
himself
to
her
;
and
turning
the
mention
of
water
with
a
Metaphor
,
and
to
enter
without
force
or
abruption
into
pious
discourse
,
(
as
usually
,
and
as
we
find
he
doth
by
and
by
concerning
meat
,
and
again
concerning
harvest
,
)
told
her
,
that
he
was
a
person
,
from
whom
she
might
expect
a
greater
curtesy
;
and
that
if
she
had
well
known
the
Gift
of
God
,
and
who
he
was
,
she
would
have
begged
water
of
him
rather
,
the
true
water
quenching
all
thirst
,
and
in
the
receiving
of
it
a
Well
continually
abounding
,
i.
e
,
springing
up
in
all
spiritual
Graces
,
to
everlasting
life
conferred
by
it
.
Our
Lord
,
here
speaking
,
as
formerly
,
in
his
discourse
with
Nicodemus
,
of
the
Gift
of
the
Holy
Spirit
,
which
he
came
to
bestow
upon
the
world
,
and
which
his
Death
procured
of
the
Father
;
which
being
conferred
in
our
regeneration
by
the
water
of
baptism
cures
all
hunger
and
thirst
after
earthly
things
,
and
fully
satisfies
and
beatifies
the
Soul
.
Consider
Jo.
7.38
,
39.
—
6.35
.
—
Esai
.
44.3
.
§
.
199
The
woman
saying
she
should
be
glad
to
receive
such
water
;
Our
Lord
,
the
more
to
encrease
her
faith
in
him
,
bad
her
to
call
her
husband
,
as
if
it
were
meet
that
he
also
with
his
wife
should
share
thereof
;
thus
taking
occasion
to
discover
to
her
his
knowledg
of
all
her
former
life
and
condition
,
and
for
the
present
,
of
her
living
in
secret
concubinage
.
She
hereby
discerning
him
to
be
a
Prophet
,
and
perhaps
to
divert
him
from
speaking
more
of
her
husband
,
presently
begun
to
consult
him
concerning
Religion
:
who
in
the
present
division
were
in
the
right
;
the
Samaritans
,
or
the
Jews
:
and
where
God
was
more
acceptably
worshipped
,
in
Mount
Garizim
(
where
the
Patriarchs
,
Abraham
and
Jacob
,
and
afterward
Joshua
,
by
Gods
appointment
,
and
their
fore-fathers
,
that
came
out
of
Egypt
,
built
an
Altar
,
and
offered
Sacrifices
as
hath
bin
said
)
or
at
Jerusalem
,
a
place
of
a
latter
consecration
and
sanctity
;
the
Samaritans
also
rejecting
any
testimonies
produced
out
of
the
Prophets
against
them
;
and
see
the
vehement
contest
and
dispute
of
the
Samaritans
and
Jews
,
that
had
bin
before
this
in
Alexandria
,
before
Ptolemeus
Philometer
made
Judge
in
a
cause
Joseph
.
Ant.
l.
13.
c.
4.
§
.
200
Our
Lord
,
(
after
he
had
first
told
her
that
the
Samaritans
,
not
Jews
,
for
the
time
past
were
peccant
and
schismatical
herein
,
and
the
right
way
of
salvation
to
be
among
the
Jews
,
and
so
also
the
Salvation
through
the
Gospel
first
to
be
communicated
to
them
)
proceeds
to
instruct
her
concerning
the
times
of
the
Gospel
now
at
hand
,
wherein
all
such
former
Divisions
and
factions
concerning
the
place
of
worship
should
be
taken
away
:
that
God
was
a
Spirit
,
not
addicted
or
confined
to
Place
,
nor
taken
with
corporeal
things
and
external
Ceremonies
,
(
but
only
as
these
were
types
and
prefigurations
of
spiritual
things
to
come
,
and
of
his
real
service
by
and
through
Christ
;
)
but
that
he
expected
those
now
,
who
should
worship
him
,
in
what
place
soever
,
in
spirit
and
in
truth
,
intimating
here
the
abrogation
from
henceforth
of
the
former
legal
worship
and
Ceremonies
,
which
was
accordingly
established
by
the
Apostles
,
Act.
15.
(
a
thing
that
at
this
time
the
Samaritans
would
more
willingly
hear
of
than
the
Jews
.
)
And
he
speaks
also
here
to
her
of
worshipping
not
God
in
general
,
but
the
Father
,
[
the
true
worshippers
will
worship
the
Father
]
For
that
all
worship
of
God
now
was
to
be
through
Christ
his
Son
,
and
by
such
as
were
also
made
his
Sons
through
Christ
.
Worshipping
God
also
in
Spirit
seems
to
be
the
worship
of
him
in
and
by
the
Holy
Spirit
,
given
through
Christ
,
according
to
those
expressions
of
our
Lord
to
Nicodemus
before
,
Jo.
3.6
.
that
which
is
born
of
the
Spirit
,
is
Spirit
,
and
Mat.
22.43
.
—
David
in
Spirit
called
him
Lord
.
—
And
of
S.
Paul
—
whom
I
serve
in
the
Spirit
.
Rom.
1.9
.
—
and
Rom.
8.14
.
those
,
who
are
led
by
the
Spirit
,
and
vers.
9.
—
Ye
are
not
in
the
flesh
but
in
the
Spirit
.
§
.
201
The
woman
,
upon
our
Lords
saying
the
Hour
cometh
,
&c.
replyed
,
that
she
believed
when
the
Messias
should
come
,
he
would
declare
all
Gods
pleasure
concerning
his
worship
,
and
remove
all
the
present
differences
.
Our
Lord
told
her
that
himself
was
the
Messias
.
She
hearing
this
,
and
much
transported
with
his
former
discourse
,
(
whose
words
were
with
authority
,
and
setting
hearts
on
fire
,
)
and
bidden
also
by
him
to
call
her
husband
,
carelesly
leaving
her
water-pot
behind
her
,
ran
presently
into
the
City
,
(
which
also
was
the
intent
of
our
Lords
talking
with
her
,
Viz.
to
communicate
the
Gospel
also
to
these
first
fruits
of
the
Samaritans
who
were
half
Israelites
,
and
Midlings
,
between
the
Jews
and
Gentiles
,
)
And
told
them
that
surely
the
Messias
was
come
,
and
was
in
the
field
,
or
at
least
some
great
Prophet
,
that
had
told
her
all
things
that
ever
she
had
done
:
upon
which
the
men
of
the
City
also
hasted
and
came
forth
unto
him
.
§
.
202
Mean
while
his
Disciples
were
returned
from
the
Town
with
provision
for
dinner
,
and
as
they
came
near
,
perceiving
his
familiar
discoursing
with
the
Samaritan
woman
,
wondred
not
a
little
at
it
,
from
the
strangeness
they
knew
was
between
the
Jew
and
Samaritan
;
and
perhaps
from
the
little
converse
our
Lord
had
formerly
used
with
wemen
,
especially
so
alone
;
and
commonly
his
discourse
only
of
the
kingdom
of
God
and
spiritual
matters
,
which
to
a
Samaritan
seemed
impertinent
,
and
such
a
one
little
capable
thereof
.
But
standing
in
great
reverence
durst
not
ask
him
concerning
it
;
but
,
when
she
was
now
gone
away
,
invited
him
to
take
his
dinner
.
To
which
(
well
knowing
this
their
wonder
,
and
so
intimating
to
them
what
he
had
bin
doing
,
)
he
told
them
(
transferring
the
discourse
to
higher
matters
,
as
he
did
that
with
the
woman
concerning
her
water
,
)
that
he
had
meat
to
eat
that
they
knew
not
of
;
that
it
was
his
meat
to
do
the
will
of
him
that
sent
him
,
and
in
all
places
to
finish
his
work
toward
those
,
to
whom
he
was
sent
.
Signifying
to
them
that
he
was
also
among
others
to
intend
the
conversion
and
salvation
of
these
poor
and
despised
Samaritans
,
and
of
that
foolish
people
in
Sychem
,
as
they
are
called
,
Ecclesias
.
50.26
;
that
whereas
they
reckoned
yet
fower
months
unto
harvest
,
there
appeared
a
great
harvest
every
where
to
be
gotten
in
(
as
it
were
prenoting
to
them
the
conflux
that
would
be
made
to
him
presently
out
of
this
City
)
;
that
the
feilds
were
white
already
,
and
the
world
prepared
for
the
reapers
;
(
the
same
Metaphor
he
used
again
afterwards
when
in
Galilee
great
multitudes
flocked
unto
him
Mat.
9.37
.
sorry
the
labourers
in
this
harvest
were
so
few
)
;
He
proceeded
also
to
tell
them
,
that
they
were
chosen
to
be
the
reapers
thereof
,
and
to
enter
upon
the
former
labours
,
and
tillage
of
the
Prophets
,
and
to
gather
much
fruit
to
be
stored
up
in
life
eternal
:
where
also
both
the
former
sowers
,
and
they
the
latter
reapers
,
should
at
last
receive
their
full
wages
,
and
rejoyce
together
in
those
Heavenly
Treasuries
.
§
.
203
By
this
time
the
woman
was
returned
out
of
the
City
,
and
a
multitude
of
people
with
herto
see
our
Lord
,
the
Prophet
she
told
them
of
,
and
to
hear
his
further
discourses
concerning
their
Religion
.
To
whom
our
Lord
in
great
compassion
having
preached
,
as
he
did
formerly
in
Judea
,
the
Gospel
and
Kingdom
of
heaven
,
and
remission
of
sins
through
belief
in
him
,
the
Saviour
of
the
world
,
with
such
his
speeches
he
so
opened
their
hearts
,
(
for
these
were
a
part
of
these
fields
he
spoke
of
,
that
were
already
white
unto
harvest
,
)
that
the
men
overjoyed
gratefully
cold
the
woman
,
that
they
had
now
received
much
more
satisfaction
from
our
Lord
himself
,
than
from
her
relation
concerning
him
;
and
so
much
importuned
him
for
a
longer
stay
with
them
:
where
having
spent
two
daies
more
for
their
confirmation
in
the
faith
,
he
thought
fit
to
depart
,
lest
by
such
his
longer
conversation
with
them
,
some
scandal
might
be
given
to
the
Jews
.
Among
whom
also
,
as
being
the
former
Church
of
God
,
the
Gospel
was
in
the
first
place
to
be
published
:
and
therefore
in
sending
his
Disciples
abroad
,
he
commanded
them
not
to
enter
into
any
Towns
of
the
Samaritans
:
though
himself
was
pleased
in
passing
as
it
were
to
reap
this
first
fruits
thereof
.
As
also
elsewhere
he
healed
and
converted
to
believe
in
him
some
other
Gentiles
,
and
not
Israelites
,
Mat.
15.26
,
—
8.10
.
whom
he
saw
extraordinarily
prepared
thereto
.
And
it
is
very
observable
(
for
a
further
conviction
of
the
ingrateful
obstinacy
of
the
Jews
,
)
that
this
poor
despised
people
were
the
first
of
his
Auditors
we
read
of
,
that
(
after
his
first
called
Disciples
)
without
also
any
Miracles
of
his
shewed
among
them
,
made
such
a
noble
confession
of
him
,
saying
,
—
We
know
that
this
is
indeed
the
Christ
,
and
the
Saviour
of
the
world
.
Which
conversion
of
the
Samaritans
our
Lord
perfected
some
three
or
four
years
after
,
as
our
Lord
was
now
ascended
into
heaven
,
by
sending
his
Apostles
thither
,
before
their
spreading
further
to
the
Gentiles
.
See
Act.
8.5
,
6.
At
which
time
also
we
find
the
same
credulity
and
alacrity
in
this
people
,
as
is
here
.
—
And
the
people
(
saith
the
Text
,
)
with
one
accord
,
gave
heed
unto
those
things
which
Philip
spake
;
as
commonly
those
more
grosly
erring
are
sooner
convinced
thereof
,
and
reduced
to
truth
.
§
.
204
After
two
daies
stay
in
this
place
Our
Lord
went
on
his
journey
for
Galilee
;
and
returned
to
Cana
,
where
he
had
formerly
done
the
Miracle
of
changing
the
water
into
Wine
;
the
Fame
of
which
,
as
also
the
Galileans
in
their
going
to
the
Paschal
feast
,
there
having
seen
the
great
miracles
he
had
also
done
at
that
time
in
Jerusalem
,
made
this
people
to
entertain
and
welcome
him
with
very
great
applause
and
concourse
,
and
much
better
prepared
for
receiving
his
Heavenly
doctrine
and
counsels
;
the
chief
business
for
which
he
descended
from
heaven
.
And
(
by
the
Divine
providence
so
ordering
it
,
)
that
our
Lord
also
might
be
the
more
welcome
and
secure
among
the
Capernaites
in
particular
,
where
he
designed
his
chief
Residence
,
it
then
so
happened
that
the
Son
of
a
Noble
man
,
and
Royal
Officer
in
Capernaum
fell
sick
,
and
his
life
at
last
utterly
despaired
of
.
Whereupon
his
Father
,
hearing
of
our
Lords
miracles
,
and
of
his
return
into
those
quarters
,
hasted
to
Cana
,
and
there
humbly
besought
him
,
that
he
would
vouchsafe
to
come
down
speedily
to
Capernaum
,
and
heal
his
Son
,
who
lay
at
the
point
of
Death
:
which
also
afforded
our
Lord
an
occasion
of
declining
Nazareth
(
where
he
knew
his
former
mean
education
,
would
render
the
function
of
his
office
less
beneficial
)
;
and
the
miracle
might
make
also
his
return
to
Capernaum
much
more
acceptable
and
desired
.
§
.
205
Our
Lord
making
some
delay
,
and
reprehending
his
Auditors
,
that
without
miracles
they
were
so
slow
to
believe
,
the
Noble-man
again
importuned
him
to
make
some
hast
before
his
Son
was
dead
.
Whereupon
he
presently
dismissed
him
with
this
answer
,
that
his
Son
lived
;
signifying
to
him
,
that
he
would
heal
him
as
well
without
going
to
him
.
Which
thing
,
as
he
believed
,
so
he
found
most
true
,
when
taking
leave
of
our
Lord
and
departing
presently
upon
it
,
meeting
his
Servants
the
next
day
,
he
perceived
from
them
his
Son
's
perfect
recovery
,
punctually
at
the
time
our
Lord
spoke
these
words
;
and
so
he
and
his
whole
family
were
converted
to
the
faith
of
the
Gospel
,
some
imagining
him
to
have
bin
Cusa
an
Officer
of
Herod's
;
and
Susanna
,
that
afterward
followed
our
Lord
,
and
ministred
to
his
necessities
,
Luk.
8.3
,
to
have
also
bin
his
wife
.
§
.
206
Our
Lord
after
some
time
leaving
Cana
,
came
to
Capernaum
,
where
he
made
his
most
ordinary
residence
.
Of
the
situation
of
which
,
and
the
great
conflux
of
people
thither
,
the
frequency
of
Cities
in
those
parts
,
by
reason
of
the
extraordinary
fruitfulness
of
the
soil
(
some
of
that
part
called
Decapolis
from
the
many
cities
there
)
the
convenience
of
passing
any
whither
upon
the
Lake
,
and
the
remoteness
from
Jerusalem
,
and
from
the
molestation
of
the
Pharisees
,
and
chief
Priests
,
things
well
serving
our
Lords
designs
;
Of
all
these
I
say
see
before
§
.
§.
101
,
102.
Here
,
saith
the
Evangelist
,
Mark
.
1.14
.
and
every
where
as
he
passed
along
the
Country
,
our
Lord
began
to
preach
the
Gospel
of
the
Kingdom
of
God
,
telling
them
that
the
promised
time
of
the
coming
of
their
Messias
was
now
fulfilled
,
and
this
Kingdom
at
hand
,
that
therefore
they
should
repent
and
believe
his
Gospel
.
And
it
seems
Jo.
4.45
.
that
this
meaner
and
ruder
people
or
Galilee
received
him
now
at
the
first
with
much
more
honour
and
attention
to
his
doctrine
than
the
Judeans
,
attracted
also
therto
by
his
miracles
.
Here
his
Disciples
,
Peter
and
the
rest
,
returned
home
;
and
not
as
yet
invited
to
a
closer
attendance
,
as
also
for
the
better
providing
for
the
necessities
of
their
families
,
betook
themselves
to
their
former
trade
off
fishing
:
and
meanwhile
our
Lord
,
by
his
Miracles
and
healing
their
sick
,
brought
in
daily
greater
flocks
of
people
to
hear
his
Sermons
;
this
latter
being
his
chief
design
for
salvation
of
their
souls
,
as
the
other
theirs
,
for
releiving
their
corporal
necessities
.
And
his
fame
was
suddainly
spread
all
abroad
throughout
all
Syria
,
saith
S.
Matthew
;
and
there
followed
him
great
multitudes
from
the
other
parts
of
Galilee
he
had
North
;
and
from
the
East
side
of
Jordan
,
and
the
Lake
;
and
from
Judea
,
and
Jerusalem
more
South
;
in
fine
,
from
all
Quarters
round
about
.
So
that
it
was
necessary
our
Lord
should
recollect
to
himself
the
Disciples
he
had
formerly
called
;
and
add
some
more
to
them
;
that
should
depart
no
more
from
him
,
but
give
a
perpetual
attendance
on
his
affairs
,
and
assist
him
in
his
predications
,
after
they
themselves
had
first
,
as
his
constant
Auditors
,
received
from
him
all
necessary
instructions
therein
.
He
also
had
now
an
intention
,
for
some
time
,
of
leaving
Capernaum
,
and
making
a
peragration
throughout
Galilee
as
to
the
places
not
already
visited
;
and
after
this
,
of
crossing
the
Sea
of
Galilee
,
and
passing
to
some
remoter
parts
;
being
after
this
to
present
himself
at
Jerusalem
in
the
Paschal
feast
,
now
not
far
off
.
In
which
travels
the
attendance
of
his
Disciples
was
necessary
to
Him
.
Which
circuit
also
he
began
in
the
entrance
of
the
week
following
.
§
.
207
As
our
Lord
therefore
was
walking
one
day
by
the
side
of
the
Lake
,
and
much
pressed
by
the
multitude
that
followed
him
,
crowding
to
hear
the
gracious
words
that
came
from
him
,
Simon
Peter
,
and
his
brother
,
and
the
two
sons
of
Zebedee
,
(
who
were
their
partners
and
had
bin
fishing
all
the
former
night
but
caught
nothing
,
)
had
there
,
as
he
passed
,
drawn
their
Ships
to
the
shore
;
and
were
washing
,
drying
,
and
repairing
their
Nets
.
Our
Lord
therefore
entred
into
Simons
Boat
and
desired
him
to
put
off
a
little
from
the
winding
of
the
Land
,
that
from
thence
he
might
with
more
convenience
finish
his
discourse
to
the
people
.
After
which
ended
,
to
reward
Simon
for
this
courtesy
,
as
also
to
presignify
first
to
him
and
his
fellows
,
in
their
catching
of
fish
,
the
miraculous
success
hereafter
of
their
catching
of
men
,
he
bid
Simon
to
launch
out
into
the
deep
,
and
let
down
his
Net
for
a
draught
.
Simon
telling
our
Lord
,
that
their
former
night-labour
,
more
seasonable
for
that
purpose
,
had
caught
nothing
,
yet
in
confidence
of
good
success
,
did
as
our
Lord
commanded
,
and
presently
so
great
a
number
of
fish
were
inclosed
that
the
Net
broke
(
which
accident
also
was
a
type
of
the
ruptures
by
Schism
and
Heresies
which
should
afterwards
happen
also
in
the
Church
,
and
in
Simon
and
the
rest
their
catching
of
men
)
whereupon
he
called
for
help
from
their
partners
James
and
John
,
that
were
in
the
other
ship
;
both
the
Ships
being
loaden
therewith
,
so
as
they
were
near
to
sinking
(
this
also
signifying
,
that
the
purity
of
the
Christian
Religion
should
be
much
endamaged
by
the
multitudes
of
bad
,
as
well
as
good
,
entring
into
the
external
profession
thereof
.
)
And
,
as
elsewhere
,
he
likens
the
Kingdom
of
Heaven
or
Gospel
to
a
Net
,
catching
fish
of
all
sorts
,
but
many
of
these
afterward
cast
away
Mat.
13.47
.
§
.
208
In
all
this
our
Lord
seems
to
have
done
a
particular
honour
to
Simon
Peter
.
To
whom
it
was
that
he
spake
first
to
thrust
out
his
Ship
a
little
from
the
land
,
and
to
let
down
his
Net
for
a
draught
;
by
him
,
that
this
great
draught
of
fishes
were
caught
,
and
others
called
in
to
help
;
to
him
,
that
the
promise
was
first
made
of
his
catching
men
;
and
the
post
haec
capies
bomines
said
to
Peter
singly
here
,
as
the
pasce
oves
was
after
our
Lords
resurrection
.
He
also
much
astonished
hereat
,
falling
down
at
our
Lords
feet
,
acknowledged
himself
unworthy
so
great
a
favour
;
or
,
that
our
Lord
should
vouchsafe
his
presence
or
conversation
to
so
sinful
a
person
.
And
this
profound
humility
and
reverence
of
his
made
way
for
our
Lords
further
bounty
and
kindness
;
and
himself
still
taken
nearer
unto
him
the
farther
distance
he
imagined
he
ought
to
keep
from
him
;
bidding
him
not
to
be
afraid
(
for
the
Majesty
of
our
Lord
,
from
some
extraordinary
discovery
from
God
Peter
had
thereof
,
such
as
that
in
Mat.
16.17
.
when
he
was
enlightened
by
God
the
Father
to
know
his
Son
,
had
strangely
daunted
him
)
for
that
he
would
have
him
from
henceforth
wholly
to
quit
his
former
employment
,
and
constantly
to
be
with
,
and
attend
on
,
him
and
his
ministry
,
for
that
he
would
make
him
now
a
fisher
of
men
,
together
with
the
rest
of
his
companions
and
partners
Andrew
,
James
,
and
John
.
All
whom
upon
this
gracious
invitation
immediatly
quitted
their
Boats
and
Nets
,
and
the
great
draught
of
fish
he
had
but
now
bestowed
upon
them
,
leaving
also
the
care
of
their
servants
unto
Zebedee
the
Father
of
James
,
and
John
,
and
so
followed
our
Lord
now
without
any
more
departure
from
him
as
before
;
Transported
with
this
honour
he
did
them
,
mean
fishermen
,
when
also
they
saw
the
whole
world
,
and
even
the
great
ones
thereof
,
so
admiring
and
running
after
him
.
They
left
all
(
saith
Jansenius
)
—
Non
ut
nullam
amplius
cum
suis
haberent
consuetudinem
;
sed
quod
nulla
amplius
eis
esset
rerum
suarum
cura
,
nullaque
possessio
,
omnibus
quae
habebant
relictis
potestati
propinquorum
.
And
we
may
gather
from
S.
Peters
words
to
our
Lord
Mat.
19.27
,
that
they
left
all
in
some
such
manner
,
as
the
sad
rich
young
man
,
being
advised
to
it
,
refused
;
and
by
our
Lords
reward
promised
there
to
them
,
we
may
also
gather
the
generality
of
this
their
fact
.
§
.
209
With
them
then
he
returned
into
Capernaum
,
and
there
on
the
next
Sabbath
day
,
according
to
his
custome
wherever
he
was
,
see
Luke
4.31
.
he
entred
into
the
Synagogue
,
and
there
taught
the
people
.
[
In
which
Synagogues
(
or
Jewish
Churches
)
built
in
all
places
,
even
in
Jerusalem
,
were
exercised
;
first
,
the
Reading
of
Moses
and
the
Prophets
Acts
15.21
.
—
Luk.
4.16
.
Then
an
expounding
of
them
and
Sermons
of
exhortation
by
the
learned
,
the
Priests
,
Scribes
,
Lawyers
,
&c.
See
Act.
l3.
14
,
15
,
16.
Luk.
4.20
.
—
1
Cor.
14.31
.
In
these
also
were
used
Praier
,
Hymns
,
and
Psalms
(
some
entiteled
pro
Sabbato
)
Collections
also
for
the
poor
.
Only
no
sacrificing
,
save
at
the
Temple
in
Jerusalem
.
]
Here
as
our
Lord
taught
,
the
people
,
saith
the
Evangelist
,
were
astonished
at
his
doctrine
,
for
that
his
words
were
with
power
,
and
he
taught
them
as
one
that
had
authority
,
Mark
.
1.22
.
Luk.
4.32
.
and
not
as
the
Scribes
;
authority
,
both
internally
with
more
satisfaction
,
and
conviction
,
and
power
over
mens
spirits
by
the
Holy
Ghost
at
the
same
time
working
in
their
understandings
and
hearts
,
enlightening
,
subduing
,
enflaming
,
and
setting
them
on
fire
;
and
externally
also
with
more
assurance
,
and
asseveration
Amen
Amen
dico
vobis
.
—
Qui
habet
aures
audiendi
audiat
.
—
Quodscimus
loquimur
,
telling
them
who
sent
him
;
and
strengthening
such
testimony
with
miracles
and
doing
these
also
commandingly
and
with
authority
;
with
authority
commanding
the
evil
Spirits
saith
the
Evangelist
Mark.
1.27
.
—
Luk.
4.36
.
Increpans
,
rebuking
the
diseases
,
the
Seas
,
the
Winds
,
all
done
with
great
Majesty
.
This
teaching
with
authority
is
in
the
Gospel
frequently
noted
of
our
Lord
Mat.
7.29
,
after
his
long
Sermon
in
the
Mountain
.
This
made
the
High
Priests
Officers
in
hearing
him
say
,
Never
man
spake
like
this
man
;
and
the
woman
in
his
Sermon
cry
out
,
—
Blessed
is
the
womb
that
bare
thee
:
and
the
brethren
going
to
Emaus
,
reflect
afterwards
upon
it
,
that
whilst
he
spake
their
hearts
burned
within
them
.
And
the
men
of
Nazareth
,
that
had
so
much
prejudice
against
him
there
meanly
,
and
illiteratly
educated
,
Luk.
4.22
.
are
said
to
have
wondred
at
the
words
of
grace
that
proceeded
out
of
his
mouth
.
And
many
times
his
Adversaries
were
so
a
mated
with
his
speeches
,
Psal.
45.2
.
that
they
would
not
reply
one
word
to
him
.
All
this
according
to
the
prophecy
;
—
Diffusa
est
Gratia
in
labiis
●uis
;
and
Esay
.
49.2
.
—
Os
meum
quafi
gladius
acutus
.
And
this
Power
and
Spirit
he
communicated
also
to
his
Apostles
;
whence
S.
Paul
1
Cor.
2.4
,
—
My
preaching
was
in
demonstration
of
the
Spirit
,
and
of
power
.
And
1
Thes.
1.5
.
out
Gospel
came
to
you
in
power
and
in
the
Holy
Ghost
,
and
in
much
assurance
:
and
so
he
directs
Titus
.
Chap.
2.15
.
—
Loquere
,
exhortare
,
argue
cum
omni
imperio
.
Now
if
the
Holy
Spirit
such
in
the
servants
,
what
was
it
in
the
Lord
?
§
.
210
As
he
was
speaking
thus
in
the
Synagogue
to
the
people
,
a
man
that
was
possest
with
an
unclean
Spirit
,
(
all
Devils
being
ordinarily
called
thus
,
because
delighting
in
all
impurity
,
therefore
they
desired
rather
to
enter
into
Swine
)
standing
amongst
them
(
all
possessed
,
not
being
continually
agitated
,
or
molested
by
the
evil
Spirits
,
but
by
fits
,
perhaps
when
the
disposition
of
the
Body
,
the
humours
at
such
times
do
also
concur
with
it
.
)
The
Devil
that
was
within
him
,
either
not
able
to
endure
the
presence
of
our
Lord
,
or
also
having
received
some
secret
command
already
from
him
(
as
those
Mark
.
5.7
,
8.
)
to
quit
his
prey
,
or
terrified
with
his
words
speaking
of
the
destruction
of
the
Kingdom
of
Satan
,
cryed
out
desiring
that
he
would
let
him
,
or
them
,
alone
,
and
not
destroy
them
(
sometimes
speaking
in
the
singular
number
,
and
sometimes
in
the
plural
)
:
the
like
request
to
which
we
find
elsewhere
Mat.
8.29
.
and
Luk.
8.31
.
and
Mark
.
●
.
10
.
where
in
Matthew
the
Devils
beseech
him
that
he
would
not
torment
them
before
their
time
;
and
in
Luke
,
that
he
would
not
send
them
into
the
Abysse
;
and
in
Mark
,
that
not
send
them
out
of
the
country
.
We
find
also
several
other
passages
in
Scripture
,
that
may
further
explicate
the
present
condition
of
these
miserable
and
cursed
creatures
unto
us
.
As
their
being
said
by
S.
Peter
,
2
Pet.
2.4
.
Jude
6.
and
S.
Jude
to
be
reserved
in
chains
under
darkness
;
or
,
as
S.
Peter
,
to
be
cast
down
to
hell
,
unto
,
or
until
the
judgment
of
the
great
day
;
Eph.
2.2
.
—
6
,
12.
and
S.
Pauls
calling
Satan
the
Prince
of
the
power
of
the
Air
,
and
these
evil
Spirits
the
Rulers
of
the
darkness
of
this
[
lower
]
world
;
and
Satan
being
said
that
He
goeth
about
here
seeking
whom
he
may
[
be
permitted
to
]
devour
.
1
Pet.
5.8
.
(
and
the
like
is
said
in
Job
1.7
.
)
and
the
evil
Spirit
cast
out
of
a
man
,
his
being
said
to
walk
in
dry
and
defart
places
,
and
so
finds
no
rest
there
Mat.
12.45
.
till
permitted
to
return
to
his
former
lodging
,
by
new
finning
,
better
prepared
for
him
;
their
crowding
also
so
many
of
them
(
as
they
get
leave
)
into
one
person
,
and
so
much
more
mischevous
there
than
a
single
one
could
have
bin
,
(
as
we
hear
of
seven
cast
out
of
Mary
Magdalen
,
and
of
the
Spirit
returning
with
seven
more
worse
and
fiercer
than
himself
;
and
of
a
Legion
in
the
furious
Gadaren
;
and
we
have
them
answering
our
Lord
sometimes
in
the
singular
,
sometimes
in
the
plural
number
)
by
what
is
spoken
Apoc.
20.3
.
Of
a
closer
imprisonment
of
Satan
,
and
so
of
his
Regiment
of
evil
spirits
that
shall
be
before
the
worlds
end
,
than
is
yet
for
the
present
.
§
.
211
Now
I
say
by
all
these
well
considered
it
seems
,
first
,
That
the
evil
Angels
suffer
not
such
torments
now
,
as
they
shall
hereafter
when
they
shall
be
judged
at
the
last
day
by
our
Lord
,
and
also
by
his
Saints
.
1
Cor.
6.3
.
—
Apoc.
20.10
.
compare
3.7
.
And
2ly
,
that
,
Though
they
are
cast
down
to
hell
,
or
the
inner
bowels
of
the
earth
full
of
darkness
,
as
their
proper
Prison
,
and
place
of
present
sufferings
,
whither
also
the
souls
of
wicked
men
descend
,
and
are
tormented
with
them
;
yet
both
they
and
the
chief
Prince
of
them
,
are
permitted
by
God
to
come
forth
of
this
lower
prison
upon
the
earth
,
such
of
them
and
for
such
duration
of
time
,
and
extension
of
place
,
as
the
Divine
Majesty
pleaseth
,
for
the
greater
exercise
and
trial
of
the
just
here
;
and
for
the
afflicting
and
executing
of
Gods
justice
on
the
obstinatly
wicked
,
sometimes
even
to
the
possessing
,
and
inhabiting
them
,
even
many
of
these
evil
Spirits
in
one
man
.
After
the
same
manner
as
the
good
Angels
descend
from
heaven
,
their
place
of
Bliss
,
for
the
Protection
of
the
just
,
and
regular
government
of
this
lower
world
against
the
malice
of
these
malign
Spirits
.
Which
evagation
of
evil
Spirits
,
and
their
inhabiting
here
a
less
darkness
,
and
especially
the
hurt
they
can
do
to
any
men
,
seems
,
by
some
of
the
former
expressions
,
to
afford
some
solace
to
them
,
and
to
be
an
accidentary
diminution
of
their
present
pains
.
Yet
again
,
the
absence
of
good
Angels
from
the
Court
of
Heaven
,
and
the
glorious
appearance
of
Gods
Majesty
there
,
when
they
sent
hither
,
is
recompensed
with
the
joy
they
have
in
doing
Gods
will
,
and
succouring
his
Servants
here
below
,
so
the
relaxation
the
Devils
have
from
their
low
imprisonment
seems
counterpoised
in
their
ascent
with
the
gnawing
grief
they
have
here
by
reason
of
their
malice
its
being
so
frequently
defeated
,
and
the
good
Angels
and
also
Holy
men
ruling
over
them
,
and
Gods
continually
bringing
his
greater
good
and
Glory
out
of
their
evils
,
and
by
their
punishment
,
after
the
last
day
,
to
be
increased
according
to
the
evil
also
they
have
done
on
earth
.
As
for
souls
departed
hence
,
the
return
of
them
hither
out
of
those
places
of
joy
,
and
repose
above
,
or
of
torment
below
wherein
they
are
received
till
the
last
day
,
is
much
more
uncertain
,
especially
concerning
the
damned
.
And
the
frequent
apparitions
that
are
made
here
of
Saints
departed
;
or
,
if
any
such
have
bin
,
of
some
souls
that
are
in
hell
,
all
these
may
be
represented
by
the
ministery
of
Angels
,
good
,
or
evil
.
Pardon
this
digression
.
Now
to
go
on
.
§
.
212
The
Devil
,
thus
supplicating
our
Lord
not
to
destroy
them
adds
further
,
that
he
well
knew
him
who
he
was
,
the
holy
one
of
God
:
(
as
the
Devils
did
frequently
at
other
times
,
See
Mark
.
3.11
.
where
they
also
fell
down
before
and
worshipped
him
,
and
Luk.
4.41
.
the
Devils
,
saith
the
Evangelist
,
came
out
of
many
,
crying
out
,
and
saying
,
Thou
art
Christ
the
Son
of
God
,
for
they
(
saith
he
)
knew
that
he
was
Christ
.
See
also
Acts
16.17
,
18.
)
He
being
either
made
to
speak
this
truth
out
of
constraint
and
against
his
will
,
or
out
of
flattery
,
hoping
so
to
find
some
favour
from
him
,
who
was
neither
able
to
carry
his
prey
away
,
or
himself
to
quit
the
place
.
Our
Lord
first
commands
him
silence
,
(
as
elsewhere
Luk.
4.41
.
and
as
also
the
Apostles
Acts
16.18
.
)
not
accepting
any
such
testimony
from
the
Father
of
lies
(
which
Author
also
might
render
it
suspicious
,
and
therefore
speak
it
,
that
it
might
not
be
believed
)
and
charged
him
also
to
leave
the
person
.
So
roaring
out
again
amain
,
as
if
dreading
those
greater
sufferings
to
which
he
was
remitted
,
or
at
least
the
loss
of
his
prey
,
he
threw
down
the
person
in
the
midst
of
the
people
,
and
so
left
him
without
any
further
hurt
.
This
is
the
first
Devil
that
is
mentioned
to
have
bin
cast
out
by
our
Lord
(
as
still
greater
works
by
degrees
are
shewed
by
him
)
and
the
first
Confession
made
by
them
of
his
person
,
and
of
their
subjection
to
him
:
upon
which
the
people
much
admiring
cryed
out
,
what
virtue
and
power
hath
this
man
,
that
the
Devils
streight
obey
his
commands
?
§
.
213
After
this
our
Lord
,
departing
from
the
Synagogue
with
his
four
Disciples
,
entred
into
the
house
of
Simon
Peter
at
noon
,
there
to
take
his
dinner
.
See
Luk.
14.1
.
where
it
seems
was
his
ordinary
abode
when
in
Capernaum
.
Here
Simon
Peters
wives
mother
lay
sick
of
a
Feavor
(
probably
seizing
on
her
but
the
night
before
,
otherwise
our
Lord
would
have
bin
importuned
for
her
sooner
)
whom
he
presently
healed
with
only
touching
her
with
his
hand
and
rebuking
,
and
commanding
the
feavor
to
depart
from
her
:
who
presently
arose
,
and
helped
to
provide
necessaries
for
them
.
For
the
rest
of
the
day
being
the
Sabbath
,
he
was
free
from
the
multitude
till
the
evening
after
sun
set
.
But
then
,
saith
St.
Mark
,
all
the
City
were
gathered
about
the
door
;
bringing
their
sick
to
be
cured
,
as
also
several
possessed
with
Devils
,
whom
trembling
and
confessing
him
,
as
the
former
had
done
in
the
Synagogue
,
that
he
was
Christ
the
Son
of
God
,
he
presently
silenced
them
,
both
as
unwilling
to
borrow
any
testimony
from
such
vile
and
detestable
wights
,
and
as
these
unseasonable
now
discovering
the
Dignity
of
his
person
,
which
tended
to
the
prevention
of
his
sufferings
,
and
contradictions
he
was
to
undergo
;
as
also
proposing
himself
in
a
pattern
to
us
of
modesty
,
and
humility
,
in
not
permitting
any
thing
to
our
own
praise
to
be
said
in
our
presence
.
§
.
214
All
people
thus
flocking
after
him
,
the
next
morning
,
for
preventing
the
like
concourse
,
and
likewise
for
preparing
himself
for
his
intended
journey
and
circuit
about
Galilee
,
he
arose
a
great
while
before
day
,
and
before
the
Disciples
were
awake
,
or
aware
of
it
,
and
departed
into
a
solitary
place
,
and
there
betook
himself
to
prayer
:
probably
giving
thanks
here
to
God
his
Father
for
the
gracious
benefits
afforded
to
mankind
by
his
ministery
,
and
petitioning
for
his
Auditors
their
bringing
forth
worthy
fruits
thereof
,
and
also
for
the
future
like
success
thereof
in
those
other
parts
of
Galilee
,
of
which
he
now
intended
a
visitation
.
And
here
in
such
his
retiring
into
solitude
,
and
that
by
night
(
a
time
not
encombred
with
other
employments
)
giving
us
also
an
example
how
we
may
best
perform
our
devotions
without
distraction
,
by
night-watching
and
retirements
,
S.
Peter
and
the
other
Disciples
,
when
risen
and
missing
him
in
the
house
,
went
out
after
him
,
and
having
found
,
told
him
that
all
men
sought
for
him
.
And
by
this
time
also
the
people
had
discovered
where
he
was
,
and
so
importuned
him
for
a
longer
stay
,
and
that
he
would
not
depart
so
soon
from
their
City
.
But
he
answered
them
,
that
he
must
preach
the
Kingdom
of
God
also
to
other
Cities
and
people
,
for
therefore
was
he
sent
.
§
.
215
So
leaving
Capernaum
for
a
time
,
Our
Lord
departed
to
preach
the
Kingdom
of
God
in
the
other
Cities
and
Towns
of
lower
Galilee
,
doing
this
especially
in
their
Synagogues
on
the
Sabbaths
.
And
then
after
his
Sermons
,
and
cures
applyed
to
their
souls
,
ordinarily
healing
their
sick
,
and
freeing
the
possessed
,
attended
meanwhile
with
his
Disciples
,
and
followed
by
great
multitudes
of
people
,
and
by
several
of
the
Scribes
and
Pharisees
,
some
as
his
Converts
,
others
as
spies
upon
his
words
and
actions
;
their
envy
toward
him
increasing
with
his
fame
,
and
applause
.
As
for
the
following
History
of
our
Lords
Travels
,
Sermons
,
and
Miracles
in
Galilee
;
(
which
are
more
fully
related
by
the
three
first
Evangelists
)
there
seems
a
great
uncertainty
as
to
the
time
and
place
of
several
of
them
;
these
all
endeavoring
brief
relations
,
and
chiefly
intending
the
matter
,
but
not
the
Order
,
as
a
thing
of
less
consequence
.
Nor
is
the
contexture
of
these
stories
in
the
Harmonists
,
(
though
gathered
by
them
with
a
most
diligent
and
scrupulous
observation
of
the
circumstances
,
)
and
of
any
necessary
connection
,
expressed
in
any
one
of
the
Evangelists
;
yet
so
evident
,
or
agreeing
with
one
another
,
as
that
there
doth
not
remain
probable
arguments
of
ranging
several
of
them
otherwise
.
Therefore
I
shall
,
without
much
solicitude
or
anxiety
in
a
matter
,
which
seems
by
no
industry
clearly
decidable
nor
an
errour
therein
much
damagable
,
chuse
to
follow
that
Method
wherein
the
most
of
them
do
consent
,
and
have
already
pitched
on
.
§
.
216
Our
Lord
then
,
in
this
his
travelling
through
these
Cities
and
Coasts
bordering
on
the
west
side
of
the
Lake
,
having
made
himself
so
publickly
known
,
was
by
the
concourse
of
people
still
increasing
forced
frequently
to
change
his
place
;
and
at
last
,
saith
the
Evangelist
,
absent
himself
from
the
Cities
and
repair
into
solitudes
,
and
desarts
:
where
company
,
if
not
wholly
prevented
,
yet
was
somewhat
lessened
;
and
so
he
might
communicate
his
doctrine
and
mighty
works
more
freely
to
new
Auditors
;
which
excessive
concourse
of
people
we
may
imagine
he
avoided
upon
many
other
reasons
;
not
only
for
procuring
hereby
some
time
of
necessary
rest
both
to
himself
and
his
Disciples
,
but
also
for
the
not
giving
any
jealousy
to
Herod
,
and
for
preventing
any
disturbance
from
his
Officers
;
for
declining
the
suspition
of
affecting
popularity
and
applause
;
and
for
remedying
the
inconveniences
such
great
multitudes
of
men
,
women
,
and
children
,
remote
from
Cities
,
might
suffer
for
want
of
provisions
.
§
.
217
After
some
time
thus
spent
in
Galilee
,
for
the
further
spreading
still
of
his
new
Gospel
,
he
gave
order
to
his
Disciples
to
pass
over
to
the
other
side
of
the
Sea
of
Galilee
Mat.
8.18
.
Upon
which
a
Scribe
came
to
him
,
and
offered
his
service
to
attend
upon
him
whithersoever
he
went
;
his
intentions
herein
are
not
mentioned
;
but
by
our
Lords
answer
it
may
be
suspected
,
that
upon
seeing
such
wonderful
works
of
our
Lord
,
and
such
a
fame
of
,
and
concourse
to
,
him
,
he
hoped
(
like
Simon
Magus
)
the
purchase
of
some
great
reputation
,
or
gain
to
himself
also
thereby
.
Our
Lord
the
better
to
inform
him
of
the
hardship
,
and
poverty
of
such
a
service
,
told
him
;
that
the
Foxes
[
perhaps
intimating
therein
the
cunning
and
wise
men
of
this
world
]
had
provided
themselves
holes
,
and
the
wandring
birds
nests
where
to
repose
,
and
retire
themselves
;
but
the
Son
of
man
had
not
where
to
lay
his
head
.
For
our
Lord
had
no
house
,
no
possessions
of
his
own
,
even
in
Capernaum
was
only
a
sojourner
in
anothers
house
,
probably
Peters
:
and
in
his
travels
and
peragrations
it
seems
by
Mark.
1.45
.
took
up
his
lodgings
on
nights
sub
dio
in
desart
places
;
His
great
fame
also
and
conflux
of
people
to
him
hindring
,
saith
the
Evangelist
,
that
he
could
no
more
openly
enter
into
the
Cities
.
Which
desarts
in
any
remission
of
business
,
and
vacancy
from
the
crowds
of
people
,
he
made
use
of
for
praier
Luk.
16.
So
(
Mark.
6.46
.
)
at
night
after
he
had
miraculously
fed
such
a
multitude
,
he
went
higher
into
the
Mountain
,
and
there
taking
up
his
lodging
(
and
it
seems
by
what
happened
to
his
Disciples
in
a
very
tempestuous
night
)
continued
,
in
praier
till
the
fourth
watch
,
or
the
third
hour
in
the
morning
.
And
again
Mat.
15.32
.
he
is
said
to
have
remained
three
daies
together
in
a
desart
Mountain
,
and
many
thousands
with
him
,
among
which
many
women
also
and
children
,
whom
it
seems
much
transported
with
his
discourses
,
and
having
taken
little
care
of
themselves
,
he
miraculously
fed
,
that
they
might
not
be
famished
.
And
the
like
was
his
practice
at
Gethsemane
,
at
the
foot
of
Mount
Olivet
,
at
the
times
when
he
preached
in
Jerusalem
.
Yet
surely
such
hardships
our
Lord
underwent
,
not
necessitated
thereto
,
either
for
want
of
friends
,
and
benefactors
,
who
had
obliged
so
many
with
his
miracles
,
or
also
of
an
inheritance
(
though
this
small
)
from
his
parentage
;
but
such
poverty
and
dereliction
of
all
things
he
rather
chose
,
for
a
single
attendance
,
without
any
other
solicitudes
,
or
embarrasments
whatever
on
the
Gospel
,
because
the
labourer
he
knew
,
at
least
from
the
Divine
provision
,
could
not
want
his
salary
,
viz.
necessaries
;
and
also
for
a
recommendation
of
the
like
condition
to
others
that
desired
to
be
more
perfect
.
And
some
such
thing
we
see
he
proposed
to
the
young
rich
man
upon
the
account
of
attaining
perfection
Mat.
19.21
.
with
which
answers
of
our
Lord
,
it
is
probable
the
Scribe
here
(
as
that
young
man
)
disheartned
,
cooled-in
,
and
receded
from
his
former
purpose
,
and
pretentions
.
§
.
218
Upon
this
free
offer
of
the
Scribe
S.
Matthew
infers
another
,
and
S.
Luke
a
third
,
(
though
perhaps
not
all
occurring
at
the
same
time
)
of
two
other
persons
who
offered
their
constant
attendance
upon
our
Lord
,
either
freely
on
their
own
accord
,
or
also
by
him
invited
to
it
,
only
requested
his
leave
to
dispatch
one
business
first
,
and
this
in
order
thereto
;
the
one
of
them
the
burying
of
his
Father
;
news
being
supposed
to
have
come
then
suddainly
to
him
of
his
death
,
a
matter
seemingly
of
great
piety
,
and
capable
also
of
no
long
retardment
,
or
delay
(
though
some
other
Commentators
,
think
that
his
Father
being
aged
,
and
near
his
Grave
,
the
Disciple
desired
to
be
dispenced
with
till
after
his
death
.
)
The
other
desired
his
permission
only
first
to
shew
the
civility
to
his
friends
and
kindred
at
home
of
bidding
them
Adieu
;
a
thing
of
less
stay
or
demur
than
the
other
.
Yet
our
Lord
to
shew
us
the
great
importance
of
immediatly
prosecuting
good
purposes
,
and
especially
the
things
belonging
to
the
Kingdom
of
God
;
and
the
nothingness
of
,
and
danger
of
temptation
by
,
such
secular
diversions
,
and
Ceremonies
,
franckly
denies
both
these
seeming
small
and
reasonable
requests
.
Answering
them
in
Parables
or
Metaphors
.
§
.
219
To
the
one
he
said
;
let
the
Dead
bury
their
Dead
;
shewing
what
esteem
our
Lord
had
of
the
men
of
this
world
,
viz.
as
of
dead
in
it
(
as
on
the
other
side
,
the
Apostle
makes
Gods
Saints
dead
to
it
)
and
intimating
the
nobleness
of
this
mans
present
calling
in
respect
of
his
former
sad
condition
,
Coloss
3.2
.
and
of
those
of
his
Relations
,
dead
to
God
and
spiritual
things
;
and
that
there
was
enow
of
them
to
do
this
office
to
his
Father
;
and
that
the
employment
,
he
was
graciously
invited
to
,
was
not
to
bury
but
raise
the
Dead
to
newness
of
life
.
To
the
other
;
that
whoso
puts
his
hands
once
to
the
Plow
and
looketh
back
,
is
not
fit
for
the
Kingdom
of
God
;
for
if
the
Plow-man
looks
back
but
for
a
minute
,
his
plow
cannot
go
right
.
Signifying
,
in
both
his
answers
,
great
intentiveness
and
diligence
without
any
distractions
,
required
in
prosecuting
that
only
business
,
our
Salvation
;
and
especially
such
as
are
imployed
in
the
procuring
also
the
salvation
of
others
;
and
seeing
much
better
then
they
the
harm
to
their
new
good
resolutions
that
might
be
incurred
by
these
impediments
;
that
the
one
in
burying
his
Father
,
would
next
be
ingaged
about
settling
the
inheritance
too
;
and
the
other
by
his
kindred
disheartned
in
his
present
good
purposes
;
and
allured
by
some
other
baits
from
further
pursuing
them
.
Which
answers
of
our
Lord
call
to
mind
the
Lesson
elsewhere
to
his
Disciples
Matt.
6.
Quaerite
regnum
Dei
,
reliqua
adjicientur
,
and
to
Martha
,
concerning
unum
necessarium
,
and
his
Admonition
Luk.
17.31
.
—
non
descendat
in
domum
tollere
vasa
sua
,
—
&
memores
estote
uxoris
Lot
,
and
S.
Pauls
practices
,
Phil.
3.13
.
—
Quae
retro
sunt
obliviscens
,
ad
priora
contendo
.
§
.
220
When
our
Lord
was
entered
into
the
Ship
,
and
,
for
the
more
convenience
,
out
of
it
preached
to
the
multitude
that
followed
him
still
until
the
evening
;
he
,
without
returning
to
Capernaum
,
or
taking
some
repose
,
appointed
his
Disciples
to
dismiss
the
people
,
and
staying
still
in
the
ship
,
bad
them
presently
to
pass
over
to
the
other
side
of
the
Lake
;
perhaps
having
some
great
compassion
of
the
miserable
Demoniacks
that
were
there
.
But
there
being
several
other
small
ships
in
the
Port
,
some
others
also
entred
into
them
and
still
accompanied
him
.
In
their
sailing
thither-ward
there
descended
a
great
storm
of
wind
upon
the
Lake
,
whilst
our
Lord
,
wearied
with
his
daies
service
,
or
rather
to
try
the
faith
of
his
Disciples
,
was
retired
into
the
hinder
part
of
the
ship
,
and
there
lay
a
sleep
upon
a
pillow
;
when
by
the
waves
beating
into
the
Ship
,
and
it
already
seeming
full
of
water
,
and
ready
to
sink
,
the
Disciples
,
exceedingly
affrighted
,
having
forborn
hitherto
to
disturb
our
Lords
rest
,
suddainly
awaked
him
,
saying
,
Master
,
Master
,
save
us
,
we
perish
.
Whereupon
he
streight
rebuked
the
Wind
,
and
the
Sea
,
saying
,
Peace
be
still
;
and
then
blamed
them
not
for
repairing
to
him
in
this
their
danger
,
but
for
their
great
fear
,
and
want
of
faith
,
as
he
doth
very
frequently
:
want
of
faith
in
God
;
who
expects
a
confidence
in
him
(
which
also
cannot
be
without
some
degree
of
love
of
him
)
not
only
in
the
just
and
his
Servants
,
but
also
in
sinners
(
among
whom
also
the
just
ought
to
reckon
themselves
)
a
confidence
sutable
to
the
most
vigilant
Divine
providence
,
extended
not
only
to
the
good
,
but
to
all
the
Creation
.
Whilst
he
is
,
as
exceeding
faithful
to
the
righteous
,
so
exceeding
merciful
also
to
sinners
,
when
they
make
their
humble
addresses
to
him
;
and
this
also
is
a
great
honour
to
his
mercy
,
that
sinners
also
believe
in
it
;
and
this
faith
also
in
them
is
a
very
effectual
means
of
receiving
such
his
mercies
.
But
our
Lord
might
much
more
blame
their
want
of
faith
in
him
,
after
that
they
had
now
acknowledged
him
the
Son
of
God
,
and
seen
so
many
of
his
former
Miracles
.
After
his
rebuking
the
winds
and
Sea
,
followed
immediatly
a
great
calm
,
and
a
very
great
wonder
and
astonishment
,
and
fear
,
and
reverence
of
him
(
timuerunt
timore
magno
)
both
in
the
Disciples
,
and
those
in
the
other
Ships
accompanying
him
(
partakers
we
may
suppose
both
of
the
same
danger
,
and
deliverance
)
;
this
being
the
first
miracle
they
had
seen
of
this
kind
.
§
.
221
Our
Lord
,
the
next
morning
landed
in
the
Country
of
the
Gadarens
or
Gergseans
,
a
region
given
by
Moses
to
the
tribe
of
Reuben
,
Dan
,
and
half
that
of
Manasses
,
probably
now
inhabited
partly
by
Israelites
(
the
cause
of
our
Lords
going
thither
)
partly
by
Gentiles
;
as
may
be
gathered
by
such
store
of
swine
nourished
there
,
to
be
sold
to
the
Gentiles
,
Roman
Soldiars
and
others
;
which
seems
by
the
mischief
happening
to
these
swine
,
to
have
bin
a
fault
in
those
of
the
Jewish
Nation
,
and
to
have
so
many
waies
displeased
our
Lord
.
Upon
his
arrival
presently
two
possessed
and
strangely
distracted
,
with
some
torn
rags
about
them
,
came
running
towards
him
(
which
if
they
had
not
of
themselves
none
could
have
brought
them
to
him
)
and
fell
at
his
feet
,
and
worshipped
him
.
Both
of
them
hideous
spectacles
,
but
one
much
fiercer
than
the
other
,
who
tore
all
his
cloths
,
and
day
and
night
making
grievous
outcries
cut
his
flesh
with
sharp
stones
,
and
who
having
bin
often
bound
with
chains
,
when
the
fits
came
on
him
brake
them
in
pieces
,
nor
could
he
be
shut
up
in
any
house
;
but
both
of
them
ranged
in
the
Mountain
,
and
among
the
Tombes
(
which
were
placed
out
of
the
cities
,
and
commonly
digged
in
some
rocky
places
,
see
2
King
.
23.16
)
places
of
greater
horrour
sought
out
by
the
Devil
in
which
these
men
lay
,
and
were
so
outrageous
against
any
they
met
with
,
as
none
durst
pass
by
that
way
.
Yet
so
soon
as
our
Lord
was
landed
they
came
submissively
to
him
(
for
the
Devils
soon
perceived
his
presence
,
and
had
had
already
some
intimation
from
him
of
their
departing
and
releasing
those
miserable
creatures
;
)
And
first
,
like
the
former
possessed
person
in
the
Synagogue
,
confessing
who
he
was
,
and
pleading
they
molested
not
,
nor
gave
any
affronts
to
,
him
,
they
besought
and
then
adjured
him
by
God
(
by
whose
eternal
laws
their
extreme
sufferings
were
yet
deferred
)
that
he
would
not
presently
send
them
away
into
the
Abysse
,
nor
torment
them
before
the
time
(
of
which
see
before
§.
210.
)
nor
yet
expel
them
out
of
that
country
;
these
having
by
Gods
permission
perhaps
certain
regions
and
circuits
of
their
ranging
assigned
to
them
,
wherein
they
are
with
all
diligence
to
serve
their
Prince
,
the
God
of
this
world
,
as
the
Apostles
stile
him
,
and
being
perhaps
more
addicted
to
the
places
wherein
they
have
done
much
mischief
.
§
.
222
Our
Lord
,
the
more
to
discover
,
what
a
condition
and
crowd
of
them
were
gotten
into
one
of
these
miserable
wretches
,
(
which
also
caused
such
a
strength
and
fury
in
him
beyond
ordinary
Demoniacks
no
way
to
be
mastered
)
and
to
shew
what
a
palace
they
esteemed
such
a
lodging
,
and
what
solace
,
the
mischief
they
can
do
in
and
to
it
when
ever
permitted
,
asked
this
unclean
Spirit
,
what
was
his
name
:
the
evil
Spirit
,
for
the
great
multitude
of
them
gotten
into
this
hold
,
and
perhaps
for
moving
the
more
his
compassion
to
them
being
so
many
,
expressed
it
by
the
word
Legion
;
a
military
term
(
as
these
evil
Spirits
serve
a
perpetual
warfare
against
man
)
which
hath
bin
used
by
the
Romans
in
several
times
for
a
various
number
,
but
ordinarily
for
many
thousands
.
From
which
may
be
gathered
what
an
infinite
multitude
of
faln
Angels
there
be
,
and
which
coast
up
and
down
,
in
these
lower
Regions
out
of
envy
,
seeking
the
perdition
of
men
;
As
likewise
,
what
a
strict
guard
and
protection
God
hath
over
us
,
that
the
malice
of
so
many
thousands
of
them
should
be
confined
to
,
and
imprisoned
as
it
were
in
,
one
person
;
and
lastly
,
from
which
is
manifested
the
great
Majesty
and
power
of
our
Lord
not
only
over
single
,
but
whole
armies
and
Legions
of
them
,
supplicating
at
his
feet
,
and
flattering
him
with
his
Titles
.
§
.
223
Now
there
being
higher
in
the
Mountain
,
and
not
far
off
an
herd
of
about
two
thousand
Swine
feeding
,
the
Devils
therefore
besought
our
Lord
,
the
rather
hoping
to
obtain
such
their
request
of
a
Jew
,
that
they
might
enter
at
least
into
the
Swine
;
Unclean
Spirits
into
these
unclean
Beasts
;
which
our
Lord
permitting
they
carried
the
swine
down
a
precipice
from
the
hill
,
and
drowned
them
all
in
the
Lake
.
Wherein
these
evil
Spirits
presently
betrayed
their
malice
,
endeavoring
by
this
to
incense
the
Gadarens
and
the
owners
of
the
swine
,
(
doubtless
no
small
number
of
persons
)
against
our
Lord
(
as
indeed
it
happened
)
;
though
by
this
means
they
presently
dispossessed
themselves
of
that
harbour
,
and
lodging
for
which
they
so
earnestly
importuned
our
Lord
.
Which
shews
also
in
the
possession
of
men
their
greatest
consolation
to
be
doing
the
more
hurt
to
them
and
others
;
and
that
,
if
permitted
,
they
would
have
as
soon
dispatched
the
two
possessed
as
they
did
the
swine
,
though
to
their
own
dammage
,
and
their
incurring
perhaps
some
of
those
greater
sufferings
they
so
much
deprecated
.
Meanwhile
our
Lord
(
who
well
foreknew
what
would
be
the
issue
)
yet
for
many
good
reasons
might
permit
the
fact
,
first
hereby
to
shew
more
manifestly
what
a
number
of
Devils
were
ejected
out
of
the
man
,
by
their
dislodging
(
none
being
indulged
to
have
more
than
one
)
into
such
a
number
of
swine
;
and
what
a
preservation
thus
the
whole
country
received
from
our
Lord
.
2ly
.
Again
,
hereby
to
make
a
tryal
of
the
virtue
of
the
Gadarens
,
whether
for
the
freedom
,
and
redemption
of
those
miserable
objects
of
their
pitty
,
their
brethren
and
fellow-citizens
out
of
the
cruel
hands
of
so
many
Devils
,
they
would
resign
and
take
chearfully
the
loss
of
some
of
the
most
unclean
,
and
unnecessary
of
their
goods
:
which
loss
the
owners
of
them
,
being
so
many
,
to
any
single
person
might
not
be
great
;
as
also
to
shew
us
how
much
the
saving
of
another
man
is
to
be
valued
beyond
that
of
our
own
estate
.
3ly
.
Perhaps
also
since
these
creatures
are
unprofitable
any
way
save
for
food
,
and
this
prohibited
the
Jews
,
Levit.
7.
●1
.
Deut.
14.8
.
to
punish
thus
a
fault
in
the
owners
of
them
,
if
Israelites
;
nourishing
such
numbers
of
them
,
which
were
only
saleable
to
strangers
,
and
neglecting
provisions
more
serviceable
to
their
own
people
,
or
Country
:
Or
,
if
these
swine
kept
by
forraigners
only
,
to
punish
the
affront
,
and
contempt
thus
offered
to
the
Jewish
Nation
,
and
their
laws
,
in
a
country
rightly
belonging
to
their
possession
.
4ly
.
Lastly
to
shew
the
perpetual
mischiefs
,
and
damages
these
evil
Spirits
could
,
and
would
do
even
to
any
thing
belonging
to
us
,
if
they
were
not
restrained
by
the
divine
goodness
.
§
.
224
These
and
many
other
good
ends
might
be
of
such
a
permission
.
But
this
accident
,
according
to
the
rudeness
of
that
people
,
had
a
much
contrary
effect
.
For
the
swine-keepers
,
hasting
into
the
Town
,
and
declaring
our
Lords
arrival
there
,
and
what
had
happened
to
the
two
miserable
possessed
men
,
also
what
to
the
swine
,
the
inhabitants
presently
upon
it
,
before
our
Lord
entred
into
their
city
,
went
forth
to
prevent
him
.
And
though
they
could
not
but
have
heard
of
our
Lords
many
miracles
wrought
elsewhere
,
and
many
among
themselves
had
need
of
the
like
mercies
,
and
though
the
loss
of
their
goods
was
no
way
valuable
to
the
salvation
both
of
their
souls
,
and
bodies
by
this
gracious
visit
of
the
Messias
,
had
no
sence
of
such
happiness
;
But
instead
of
returning
our
Lord
thanks
for
the
poor
mens
delivery
out
of
such
a
slavery
,
beheld
by
them
now
sober
,
and
clothed
,
and
magnifying
our
Lord
,
and
humbly
sitting
at
his
feet
,
instead
of
sitting
down
with
them
,
and
hearing
his
Divine
words
or
bringing
their
sick
to
him
,
and
inviting
him
,
and
his
Disciples
into
their
City
,
being
much
offended
with
what
had
passed
,
and
dreading
rather
what
might
happen
upon
such
another
dispossession
to
the
rest
of
their
goods
,
intreated
our
Lord
to
leave
their
coasts
;
as
if
the
Devils
after
leaving
the
swine
had
seized
upon
them
.
§
.
225
But
meanwhile
,
by
such
a
notable
circumstance
of
the
loss
of
the
swine
,
the
fame
of
our
Lords
miracle
on
the
possessed
,
and
soveraignty
over
such
an
army
of
devils
,
was
rendred
much
greater
.
And
from
hence
also
may
be
observed
,
that
God
many
times
in
this
world
(
but
alwaies
for
the
more
advancing
our
salvation
hereafter
)
doth
not
his
favours
so
gratis
,
that
they
shall
be
qualified
on
our
side
with
no
other
Crosses
,
by
which
price
as
it
were
we
may
seem
to
purchase
them
of
him
,
though
the
one
be
unconsiderable
in
respect
of
the
other
.
There
must
be
here
usually
some
tarantello
joyned
with
the
bello
.
And
these
people
,
by
the
undiscreet
impatience
of
a
small
damage
with
which
our
Lord
made
the
tryal
of
them
,
lost
an
unvaluable
treasure
and
reward
for
it
,
viz.
the
Gospel
(
that
now
came
to
visit
them
)
and
the
rescue
of
their
whole
country
from
the
spiritual
slavery
of
Satan
.
§
.
226
Our
meek
Lord
to
this
uncivil
,
and
ingrateful
carriage
and
treatment
of
the
Gadarens
(
whose
City
as
Josephus
saith
,
De
Bell.
Judaic.
5.
c.
3.
was
the
chief
Metropolis
of
that
whole
country
,
and
who
were
the
only
people
,
that
whilst
all
the
world
courted
and
run
after
him
,
desired
to
be
rid
of
him
)
making
no
reply
,
and
being
not
departed
far
from
the
Ship
that
brought
him
,
returned
into
it
,
not
receiving
for
himself
or
his
poor
Disciples
the
least
hospitality
or
refreshment
from
them
;
and
,
as
he
had
said
a
little
before
to
the
Scribe
,
not
having
there
,
where
to
lay
his
Head
.
Only
the
man
that
was
dispossessed
of
the
Legion
(
cured
we
see
in
soul
as
well
as
body
)
followed
still
after
him
;
and
when
they
took
shipping
,
desired
he
might
go
with
them
,
perhaps
having
some
fears
lest
left
behind
,
the
Devils
expell'd
should
reseize
upon
him
.
But
it
was
our
Lords
pleasure
that
he
should
rather
abide
in
his
own
Country
,
that
had
seen
his
former
misery
;
and
He
,
who
elsewhere
forbad
others
to
speak
of
the
cures
,
and
mercies
shewed
them
,
yet
commands
him
there
to
publish
the
miracle
he
had
wrought
and
proclame
how
great
things
God
(
to
whom
our
Lord
here
for
our
example
ascribes
his
good
actions
)
had
done
for
him
,
and
had
had
compassion
on
him
,
to
publish
it
I
say
in
a
place
where
they
were
so
little
sensible
of
it
.
Nordid
our
Lord
that
we
read
of
ever
return
to
this
place
again
;
observing
that
lesson
he
gave
to
his
Disciples
,
not
to
cast
pearls
before
swine
;
nor
force
the
Gospel
and
religion
,
and
as
it
were
endeavour
to
break
open
the
dores
of
mens
understandings
upon
them
;
that
teaching
being
most
what
without
success
that
is
not
willingly
received
.
Unless
we
may
imagine
this
repulse
came
from
the
Divine
Providence
,
that
this
eastern
side
of
the
Lake
,
half-Gentile
(
as
the
great
number
of
their
swine
also
intimates
)
should
not
as
yet
be
enlightened
with
the
Gospel
(
as
neither
the
Samaritans
)
till
it
first
amply
preached
to
the
main
body
of
the
12
Tribes
.
§
.
227
From
hence
our
Lord
returned
to
Capernaum
his
usual
retreat
,
and
to
his
accustomed
lodging
there
,
probably
the
house
of
S.
Peter
(
and
perhaps
,
they
for
this
expecting
custome
from
him
and
Peter
,
he
ordered
him
to
pay
it
)
:
the
report
of
his
return
spread
abroad
,
a
multitude
or
people
(
so
many
saith
the
Evangelist
as
there
was
no
roome
to
receive
them
even
about
the
door
)
gathered
to
him
to
hear
his
Sermons
,
and
to
bring
to
him
their
sick
;
among
which
multitude
were
many
great
persons
,
Pharisees
,
and
Doctors
of
the
Law
,
come
from
Judea
as
well
as
Galilee
.
In
the
house
,
then
,
he
taught
the
people
;
and
healed
all
the
sick
that
could
get
to
him
,
the
Pharisees
and
Doctors
,
as
persons
of
more
note
,
there
sitting
by
him
;
and
narrowly
observing
all
his
words
,
and
actions
.
§
.
228
Among
other
sick
brought
thither
was
a
Paralytick
;
so
infirm
,
as
that
four
men
were
hired
to
bear
him
in
his
bed
.
But
,
when
come
to
the
house
there
was
no
possibility
of
passing
through
such
a
crowd
with
such
a
carriage
.
Upon
this
both
the
sick
man
and
his
bearers
(
most
confident
of
our
Lords
compassion
and
help
,
could
they
devise
any
access
to
him
)
boldly
attempted
to
uncover
the
roof
of
the
house
,
thence
to
let
him
down
in
the
bed
by
cords
into
the
Room
where
our
Lord
was
.
From
which
we
may
gather
,
that
it
was
a
mean
,
and
low
building
,
and
having
no
upper
stories
,
and
the
covering
,
or
tiling
of
it
in
their
flat
roofs
more
easily
removable
without
danger
to
those
underneath
in
the
house
.
For
,
certainly
in
their
expecting
so
great
a
favour
,
these
men
were
very
cautious
of
giving
any
offence
,
nor
this
thins
done
by
them
without
the
owners
leave
,
and
permission
.
The
sick
man
,
his
being
thus
conveyed
before
our
Lord
in
his
Couch
from
the
top
of
the
house
,
was
a
sight
very
pleasing
to
him
;
taken
with
this
their
extraordinary
faith
making
such
a
strange
attempt
,
and
relying
also
on
his
clemency
,
and
goodness
,
where
they
had
cause
rather
to
have
expected
his
great
displeasure
and
resentment
for
the
house
broken
up
over
his
Head
,
for
the
incivility
and
dammage
to
his
Host
,
(
of
Peter
no
rich
man
)
and
the
disturbance
,
or
also
fright
of
the
great
persons
then
about
him
.
A
strong
faith
casts
away
many
scruples
.
§
.
229
Our
Lord
(
saith
the
Text
)
seeing
their
faith
,
not
only
of
the
sick
man
,
but
of
his
porters
,
Mark
.
2.5
.
(
as
he
used
to
relieve
one
for
the
faith
and
prayers
of
another
,
as
for
the
Cananean
womans
faith
,
he
cured
her
daughter
;
and
for
the
Centurions
faith
,
his
Servant
;
and
for
one
mans
sake
gives
also
grace
,
and
faith
to
another
;
which
grace
and
faith
given
renders
him
capable
also
of
further
favours
)
first
applied
himself
to
the
cure
of
his
greatest
necessity
,
and
infirmity
,
though
less
in
sight
,
that
of
the
Soul
;
graciously
calling
him
his
Son
,
and
bidding
him
to
be
of
good
chear
,
for
that
his
sins
were
forgiven
him
.
In
which
action
he
intended
also
;
first
,
to
instruct
us
that
all
our
corporal
sufferings
come
because
of
sin
(
see
Jo.
5.14
.
what
our
Lord
said
to
another
impotent
man
that
he
should
sin
no
more
least
something
worse
happened
)
,
though
not
these
inflicted
on
all
sinners
,
nor
alwaies
chiefly
for
our
sins
(
see
Jo.
9.3
.
)
nor
on
every
one
proportionably
according
to
their
sin
,
that
we
may
judge
none
rashly
.
2ly
.
Again
,
to
shew
us
that
the
sanity
of
our
souls
is
much
more
important
,
and
valuable
than
that
of
the
body
;
and
what
ought
chiefly
to
be
sought
by
us
from
him
.
3ly
.
Lastly
,
to
manifest
that
he
was
sent
from
God
the
Saviour
of
mankind
,
and
came
with
authority
from
his
Father
to
remit
the
sins
thereof
,
as
Zachary
,
and
the
Angel
to
Joseph
,
and
the
Baptist
,
had
foretold
of
him
.
But
yet
we
may
observe
here
a
certain
modesty
used
by
our
Lord
in
his
expression
,
saying
,
not
remitto
,
but
remittuntur
tibi
,
which
might
have
bin
understood
in
such
a
sence
,
as
the
Prophet
Nathan's
to
David
2
Sam.
12.13
.
remittuntur
i.
e
,
a
Domino
;
But
,
notwithstanding
,
these
words
heard
by
the
Scribes
,
and
Pharisees
,
that
sate
by
,
gave
them
great
offence
,
this
appearing
to
them
no
less
than
blasphemy
,
and
the
making
himself
God
.
§
.
230
Our
Lord
in
his
spirit
(
saith
St.
Mark
)
perceiving
their
thoughts
,
Chap.
2.8
.
and
what
they
reasoned
within
themselves
;
though
as
overawed
by
the
peoples
esteem
of
him
,
that
they
forbear
as
yet
openly
to
accuse
him
thereof
,
presently
replyed
to
these
their
cogitations
(
which
might
have
bin
another
indication
to
them
of
his
Deity
,
none
save
God
also
knowing
thoughts
)
and
declared
to
them
,
that
the
Son
of
man
(
for
so
he
humbly
stiles
himself
)
had
received
from
his
Father
such
power
here
on
earth
in
behalf
of
mankind
,
as
to
forgive
the
sins
thereof
:
and
which
power
also
the
afterward
delegated
to
other
men
his
Apostles
,
and
their
successours
,
see
John
20.
and
they
also
practising
it
in
persona
Christi
2
Cor.
2.10
.
—
Jam.
5.14
.
to
this
indeed
,
the
curing
of
these
diseases
of
the
Soul
,
not
those
of
the
Body
,
and
the
remission
of
mens
sins
,
and
the
purchasing
thereof
by
his
blood
,
being
the
principal
business
of
his
coming
into
this
world
.
And
that
they
might
be
ascertained
of
this
,
he
told
them
also
that
he
had
received
the
power
of
doing
that
,
in
attestation
of
that
,
which
would
seem
to
them
a
much
harder
matter
,
than
the
saying
to
this
man
that
his
sins
were
forgiven
him
,
(
in
which
they
had
no
means
to
know
the
truth
of
his
words
)
namely
of
making
this
Paralitick
,
that
lay
before
them
,
sound
and
well
,
and
himself
to
carry
away
the
bed
on
which
others
brought
him
hither
.
Which
at
our
Lords
command
was
done
accordingly
;
the
man
passing
thus
through
the
multitude
wonderfully
astonished
at
it
,
and
going
through
the
streets
glorifying
God
:
this
carriage
of
his
couch
brought
thither
by
four
men
being
an
undeniable
indication
of
the
perfection
of
his
Cure
.
§
.
231
Hence
our
Lord
removed
to
the
Sea
side
,
as
he
did
frequently
,
where
was
more
air
and
room
for
such
a
conflux
of
people
.
As
he
passed
along
,
a
rich
Publican
,
called
Matthew
,
was
sitting
somewhere
near
the
Haven
at
the
receit
of
Custome
from
the
ships
arriving
there
.
Now
the
Office
of
a
Publican
,
serving
for
the
support
of
the
Roman
authority
over
the
Jews
,
was
therefore
very
odious
to
them
;
by
the
Publicans
renting
also
the
Roman
Customes
was
often
occasioned
(
for
improvement
of
their
purchases
)
the
exacting
more
than
their
dues
;
(
therefore
were
they
forbid
it
by
the
Baptist
as
a
common
fault
among
them
)
.
Likewise
by
reason
of
much
money
passing
through
their
hands
,
they
practised
Usury
.
For
these
things
they
were
joyned
with
publick
sinners
,
or
also
heathen
;
and
their
society
much
avoided
;
which
caused
our
Lords
expression
,
in
signifying
the
withdrawing
our selves
from
the
Society
or
conversation
of
an
incorrigible
neighbour
Mat.
18.17
.
Let
him
be
unto
thee
as
an
heathen
man
,
and
a
Publican
Notwithstanding
this
,
our
Lord
before
the
Pharisees
and
multitude
that
followed
him
,
stops
at
this
rich
Publican's
Office
;
and
in
the
midst
of
his
Accounts
calls
him
to
leave
all
and
yeild
a
continual
attendance
on
his
person
:
and
indeed
not
only
to
have
the
honour
of
an
Apostle
,
but
of
being
one
of
the
four
Evangelists
,
that
afterwards
writ
his
life
;
and
S.
Matthew
also
did
this
the
first
and
more
copiously
than
the
others
,
reduced
afterward
into
a
short
compendium
by
S.
Mark
.
This
action
of
our
Lord
was
beheld
by
the
people
,
and
especially
by
the
Pharisees
,
with
great
astonishment
;
that
he
who
pretended
to
so
much
sanctity
should
make
choice
of
such
a
scandalous
servant
;
but
no
less
,
that
his
words
should
have
such
a
suddain
influence
upon
one
so
much
immersed
in
the
world
,
and
at
that
very
time
so
attent
on
his
accounts
;
for
saith
St.
Luke
,
he
presently
left
all
,
rose
up
,
and
followed
him
.
Luk.
5.28
.
But
the
Glory
and
wisdom
of
our
Lord
was
exceedingly
set
forth
in
this
passage
:
whereby
he
first
shewed
them
again
what
he
had
said
before
,
that
he
had
power
to
forgive
sins
,
and
what
he
said
to
them
afterwards
,
that
he
came
not
to
call
the
righteous
but
sinners
to
repentance
;
that
by
the
example
of
his
own
humility
,
condescendence
,
and
mercy
to
the
most
despised
conditions
,
endeavouring
to
abate
the
Pharisees
pride
,
and
encourage
,
like
the
Baptist
before
him
,
all
penitents
in
what
ever
state
of
life
,
to
apply
themselves
to
him
;
not
breaking
a
bruised
reed
,
or
extinguishing
the
smoking
flax
:
but
above
all
,
whereby
he
shewed
that
he
did
not
find
,
but
make
fit
for
his
service
,
those
whom
he
admitted
to
it
;
and
acted
all
things
with
a
great
Majesty
over
mens
spirits
,
like
a
God
and
himself
:
this
operation
upon
the
mind
of
the
Publican
in
the
midst
of
his
business
being
a
greater
miracle
than
that
done
but
now
upon
the
Body
of
the
Paralytick
.
§
.
232
St.
Matthew
much
overjoyed
,
and
so
his
fellow-Publicans
,
with
this
singular
favour
done
him
,
streight
quitted
his
Bank
,
and
the
same
day
invited
our
Lord
and
his
Disciples
to
his
house
,
and
there
made
him
a
great
feast
,
saith
S.
Luke
,
(
though
S.
Matthew
himself
passeth
over
the
matter
more
slightly
,
only
with
a
factum
est
cum
occubaret
in
domo
,
without
an
(
ipsius
)
:
and
so
also
when
he
names
himself
,
he
adds
Publican
and
Matthew
the
Publican
chap.
10.3
.
)
which
Feast
also
served
for
a
farewel
entertainment
to
his
friends
and
former
acquaintance
,
a
many
of
which
were
Publicans
:
and
so
also
these
sate
down
at
the
Table
and
eat
with
our
Lord
,
and
his
Disciples
;
in
which
matter
of
eating
and
drinking
,
the
Jews
especially
used
the
greatest
caution
of
any
defilement
,
and
therefore
the
Pharisees
refused
the
invitement
,
or
to
mix
with
such
a
Society
.
And
now
their
displeasure
,
growing
to
the
height
,
began
to
break
into
words
,
which
before
was
smothered
in
their
thoughts
.
§
.
233
They
then
after
this
entertainment
question
,
yet
not
with
out
Lord
himself
,
but
his
Disciples
;
first
why
they
,
and
especially
their
Master
,
a
man
of
so
much
Sanctity
,
did
so
familiarly
converse
,
and
eat
,
arid
drink
,
with
Publicans
and
sinners
;
[
By
sinners
meaning
the
common
sort
of
people
not
so
strict
in
their
lives
,
nor
wary
for
their
conversation
,
nor
diligent
in
their
purifications
,
nor
frequent
in
their
fasts
,
and
Devotions
,
nor
strict
in
their
tithes
,
and
other
severities
as
the
Pharisees
were
;
therefore
reckoned
by
them
unclean
,
besides
those
who
were
scandalous
for
other
faults
.
Luk.
7.39
.
Upon
which
account
the
Pharisee
elsewhere
wonders
that
our
Lord
would
suffer
Mary
Magdalen
to
touch
him
;
and
from
his
companying
with
such
liberty
they
aspersed
him
as
a
glutton
and
a
wine-bibber
.
]
Our
Lord
overhearing
them
,
or
otherwise
knowing
their
words
then
,
as
their
thoughts
before
,
first
answered
them
,
as
usually
,
in
a
Parable
:
that
they
that
are
found
and
whole
need
not
the
company
of
the
Physitian
,
but
they
that
are
sick
.
And
thus
he
justified
such
his
conversation
upon
the
account
of
his
being
a
Physitian
,
and
sent
not
to
call
the
righteous
but
sinners
to
repentance
(
so
his
disciples
were
excused
as
being
there
not
for
theirs
but
his
company
)
.
But
otherwise
doubtless
,
for
these
,
that
are
not
spiritual
Physitians
but
themselves
also
sick
,
such
company
ought
most
carefully
to
be
declined
1
Cor.
6.10
.
2
Thes.
3.14
.
all
sin
being
very
contagious
,
and
also
,
by
our
withdrawing
from
it
,
to
be
discouraged
.
This
account
given
for
himself
;
He
also
,
knowing
the
Pharisees
great
defect
herein
,
zealous
in
their
shew
of
service
toward
God
,
but
failing
in
their
charity
,
and
mercy
toward
their
neighbour
,
bids
them
learn
better
the
meaning
of
that
saying
in
Osee
.
Chap.
6.6
.
—
I
will
have
mercy
and
not
Sacrifice
,
God
preferring
mercy
to
our
Brethren
before
Sacrifice
to
himself
.
By
which
most
prudent
answer
of
his
those
poor
penitents
,
that
surrounded
our
Lord
,
received
much
consolation
,
and
the
Hypocritical
Pharisees
an
inward
conviction
and
confusion
.
§
.
234
Silenced
here
they
proceed
again
to
question
our
Lord
,
and
to
expose
him
to
some
publick
shame
,
in
a
matter
they
supposed
yet
much
less
defensible
;
in
which
also
to
make
their
party
the
stronger
,
they
joyned
with
them
the
disciples
of
John
the
Baptist
,
notwithstanding
the
great
disesteem
they
had
both
of
him
and
his
followers
.
Now
these
disciples
also
had
an
emulation
of
the
great
fame
of
our
Lord
,
and
also
had
learnt
of
their
Master
the
frequent
practice
of
fasting
,
and
had
also
received
from
him
certain
forms
,
and
directions
for
prayer
,
see
Luk.
11.1
.
as
our
Lords
disciples
afterwards
did
from
him
;
and
from
the
erant
jejunantes
Mark
.
2.18
.
some
think
this
was
one
of
their
fasting
daies
.
These
therefore
,
rather
chosen
to
be
the
speakers
,
more
to
aggravate
the
matter
from
the
rules
and
prescriptions
of
the
Baptist
,
one
so
much
commended
by
our
Lord
,
applyed
themselves
now
to
our
Lord
himself
;
but
questioned
him
only
concerning
his
disciples
,
as
before
they
asked
the
disciples
concerning
him
.
And
it
was
at
a
very
seasonable
time
too
,
when
they
both
came
but
now
from
a
feast
:
their
demand
was
why
,
whenas
both
they
and
the
Pharisees
used
frequent
fasts
,
his
Disciples
did
not
so
,
but
did
eat
and
drink
;
thinking
hereby
to
force
him
either
to
condemn
fasting
,
or
his
own
followers
for
omitting
it
.
§
.
235
Our
Lord
,
neither
discouraging
the
Disciples
of
John
,
nor
prejudicing
his
Order
;
nor
as
yet
discovering
the
Pharisees
Hypocrisy
in
their
fasting
,
which
he
well
knew
(
see
Mat.
6.16
.
)
answers
them
again
in
a
Parabolical
manner
;
first
,
that
the
children
of
the
bride-chamber
could
not
mourn
and
fast
whilst
the
Bridegroom
was
with
them
,
in
a
time
of
joy
and
a
ready
supply
from
him
all-powerful
of
all
their
requests
and
desires
;
but
that
the
daies
would
come
,
when
the
Bridgrome
should
be
taken
from
them
,
and
then
they
should
fast
in
those
daies
:
Fast
,
and
also
make
praiers
in
such
a
superlative
degree
,
as
that
those
of
the
Baptists
disciples
and
of
the
Pharisees
were
no
way
to
be
compared
to
what
hath
bin
practised
since
in
the
Church
of
Christ
.
And
among
the
Christian
fasts
our
Lord
also
is
thought
here
to
have
had
a
special
regard
to
the
solemnizance
of
Lent
,
which
the
Church
should
observe
for
ever
;
specially
relating
to
this
Bridgroome
at
that
time
his
being
taken
away
from
her
by
a
most
cruel
death
.
But
after
this
reason
of
his
disciples
not
mourning
and
fasting
for
the
present
,
the
joyful
presence
of
the
Messias
,
Our
Lord
adds
another
,
but
this
also
delivered
in
Parable
;
viz.
that
a
new
piece
of
cloth
was
not
to
be
sowed
on
an
old
garment
,
lest
the
rent
should
thereby
be
made
worse
:
nor
new
wine
poured
into
old
bottles
,
lest
so
they
should
be
burst
and
the
wine
spilt
;
intimating
,
that
for
the
present
,
before
their
renovation
by
the
Holy
Spirit
,
his
Disciples
were
not
as
yet
so
capable
of
receiving
or
practising
the
strictness
and
severity
of
the
Evangelical
Counsels
;
but
by
the
rigour
of
them
,
if
now
unseasonably
applyed
,
some
of
them
might
rather
be
discouraged
and
apt
to
fall
away
from
their
new
profession
:
as
also
he
told
his
disciples
,
a
little
before
his
passion
,
that
he
had
many
things
to
say
to
them
,
which
as
yet
at
that
time
they
could
not
bear
Jo.
16.12
.
§
.
236
This
was
said
by
our
Lord
without
the
least
disparagement
(
as
the
Pharisees
expected
)
or
rather
with
the
great
advancement
of
fasting
;
compared
here
to
new
cloth
,
and
new
wine
:
and
without
any
displaying
to
the
people
the
Pharisees
Hypocritical
fasts
;
least
this
Duty
might
seem
to
have
bin
any
way
aspersed
by
his
mentioning
the
misbehaviour
of
the
persons
.
Neither
doth
he
prejudice
the
fastings
of
the
Disciples
of
John
;
who
had
now
bin
under
a
longer
discipline
than
our
Lords
;
and
so
were
capable
of
higher
undertakings
.
But
yet
so
far
as
their
prayers
or
fastings
were
acceptable
to
God
,
so
far
were
these
performed
by
the
renovation
of
the
same
spirit
in
them
,
which
was
also
in
their
Master
the
Baptist
;
and
which
Spirit
flowed
originally
from
our
Lord
the
fountain
thereof
;
and
which
from
this
Lord
was
daily
to
be
increased
in
them
,
as
in
his
new
disciples
.
As
for
the
disciples
practice
of
fasting
after
the
Bridgroom's
departure
,
see
Act.
13.3
.
—
17.22
.
—
27.21
.
—
2
Cor.
6.5
.
—
11.27
.
1
Cor.
7.5
.
—
9.
ult.
And
in
all
times
from
the
beginning
,
where
was
an
absence
of
the
Bridgroome
and
any
adversity
,
or
distress
,
fasting
joyned
with
prayer
was
repaired
to
as
a
remedy
;
publick
,
1
Esdras
8.21
.
—
Judith
.
4.8
.
—
2
Chron.
10.3
.
—
Jonah
.
3.5
.
—
Ester
.
4.16
:
Private
,
2
Sam.
12.6
.
1
King
.
21.17
.
—
Dan.
9
,
3.
—
10.3
&c.
§
.
237
This
discourse
and
Apology
of
our
Lord
for
his
Disciples
was
interrupted
by
Jairus
,
one
of
the
Rulers
of
the
Synagogue
at
Capernaum
;
who
had
one
only
daughter
,
about
twelve
years
old
,
and
now
entring
upon
the
flower
of
her
age
,
lying
at
the
point
of
death
.
He
came
therefore
in
hast
and
fell
down
at
our
Lords
feet
,
and
besought
him
that
he
would
vouchsafe
to
come
to
his
house
,
and
lay
his
hands
upon
her
that
she
might
be
healed
.
The
divine
Providence
thus
supporting
our
Lords
authority
,
by
other
great
persons
,
(
as
this
Ruler
here
,
and
before
the
Regulus
or
noble
man
of
Capernaum
,
and
afterward
the
Centurion
)
obliged
by
our
Lords
favours
to
them
,
against
the
envy
and
malice
of
the
Pharisees
.
Our
Lord
,
though
he
could
presently
with
a
word
,
and
without
a
journey
,
have
cured
his
daughter
as
he
had
done
before
the
noblemans
Son
;
yet
gratiously
bearing
with
the
infirmity
of
the
Rulers
faith
(
who
thought
his
coming
to
her
,
and
imposing
his
hands
upon
her
necessary
to
her
recovery
)
and
also
the
more
to
oblige
him
,
and
heighten
the
miracle
by
the
account
which
afterward
happened
,
went
along
with
him
together
with
his
disciples
,
and
a
crowd
of
people
toward
his
house
.
§
.
238
In
his
passing
along
,
a
certain
woman
that
had
suffered
a
flux
of
her
blood
during
twelve
years
,
and
spent
all
her
means
on
the
Physitians
without
remedy
,
not
able
for
the
press
to
get
to
prefer
her
request
to
our
Lord
,
or
perhaps
nor
daring
to
appear
and
make
known
her
malady
to
him
(
which
rendred
her
unclean
,
and
so
all
those
whom
she
touched
)
said
to
herself
,
that
if
she
could
but
come
behind
and
secretly
touch
the
fringe
,
or
hem
of
his
garment
,
she
should
be
cured
.
Matt.
9.20
.
For
the
fringe
,
so
it
was
,
that
God
would
have
his
own
people
distinguished
from
the
rest
of
the
world
,
as
in
their
flesh
by
circumcision
,
so
externally
and
visibly
by
his
appointing
upon
the
border
of
their
garment
round
about
to
be
worn
a
blew
or
Heaven
and
Sky-coloured
ruban
(
which
the
Pharisees
loved
also
to
have
broader
than
ordinary
)
;
to
the
end
(
saith
the
Text
Numb.
15.39
.
)
that
they
looking
upon
it
(
both
their
own
and
that
of
anothers
)
should
remember
all
Gods
commandments
,
to
do
them
:
and
not
seek
after
[
the
lusts
of
]
their
own
hearts
,
and
eyes
.
Some
therefore
think
the
womans
devotion
directed
more
particularly
to
the
hem
of
our
Lords
vest
as
counted
more
sacred
.
Of
which
see
what
is
said
Zachar.
8.23
.
But
the
other
Evangelists
express
it
more
generally
of
her
touching
any
part
of
his
clothes
;
which
her
desire
as
soon
as
the
woman
had
attained
,
she
perceived
her
blood
presently
stopped
.
So
that
afterward
,
when
this
thing
better
known
in
their
bringing
to
our
Lord
Mat.
14.37
,
36.
very
many
sick
,
they
besought
him
,
for
saving
more
trouble
that
they
might
only
touch
the
Hem
of
his
garment
,
and
so
many
as
did
it
were
cured
.
This
woman
,
then
according
to
her
faith
,
coming
behind
him
,
and
touching
secretly
his
cloths
,
had
immediatly
her
blood
stopped
:
Only
in
this
deficient
,
that
she
thought
this
might
happen
without
his
knowledg
.
§
.
239
Our
Lord
,
to
manifest
this
womans
great
faith
,
and
the
effect
thereof
,
and
to
propose
it
to
the
imitation
of
others
;
and
particularly
to
strengthen
that
of
the
Rulers
(
standing
by
)
much
inferiour
to
hers
;
Lastly
,
to
shew
himself
omniscient
of
all
that
passed
,
and
that
God
might
not
lose
the
due
glory
thereof
,
suddainly
turning
about
,
asked
who
it
was
that
had
touched
him
?
Whereupon
,
whilst
the
Disciples
excused
the
matter
from
the
pressing
of
the
multitude
,
the
woman
knowing
what
was
done
in
her
,
fearing
and
trembling
,
faith
the
Text
,
presented
her self
and
fell
down
prostrate
before
him
and
confessed
the
fact
.
Our
Lord
on
the
other
side
much
comforting
her
,
recommending
to
the
people
the
greatness
of
her
faith
,
and
imputing
to
it
her
cure
.
Hist.
7.
l.
14.
c.
Eusebius
relates
this
woman
to
have
bin
an
inhabitant
of
Cesarea
Philippi
,
and
there
in
gratitude
before
her
door
to
have
erected
a
brazen
statue
of
our
Lord
,
and
another
of
hers
prostrate
at
his
feet
:
and
that
under
our
Lords
statue
grew
an
unknown
kind
of
herb
,
which
when
so
high
as
that
it
touched
our
Lords
vest
,
reaching
to
his
ankles
,
was
medicinable
and
cured
any
disease
.
This
Statue
Eusebius
saith
he
had
the
curiosity
to
go
to
the
city
,
and
there
saw
:
which
Zozomen
saith
was
afterward
caused
to
broken
by
Julian
the
Apostate
,
Lib.
5.
cap.
20.
and
his
own
placed
instead
thereof
;
But
this
by
lightening
to
have
bin
cut
in
the
middle
,
and
the
upper
part
thrown
down
to
the
ground
.
—
Ex
quo
quidem
tempore
,
saith
he
,
ad
hodiernum
diem
atra
,
tanquam
fulminis
ictu
,
ambusta
manet
.
§
.
240
During
this
our
Lords
stay
about
the
woman
,
and
Jairus
still
attending
on
him
,
a
sad
message
came
to
him
that
his
daughter
was
already
departed
,
so
that
our
Lord
needed
not
to
be
troubled
any
further
:
who
,
though
he
had
done
many
wonderful
cures
of
several
kinds
,
yet
is
not
related
hitherto
to
have
manifested
his
power
in
raising
any
from
the
dead
.
Our
Lord
comforted
the
much-dejected
Ruler
,
bidding
him
not
to
be
affraid
,
only
believe
;
and
went
on
his
journey
.
Come
to
the
House
all
was
found
full
of
lamentation
,
the
minstrels
and
solemn
Mourners
according
to
the
custome
of
the
Jews
See
Jer.
9.17
.
—
2
Chron.
35.25
.
were
called
thither
,
and
by
their
doleful
Notes
and
Voices
(
according
to
the
design
of
these
)
excited
the
grief
of
all
those
friends
and
acquaintance
,
that
came
to
lament
with
the
Parents
of
the
deceased
.
Our
Lord
commanded
their
silence
,
and
slighted
the
matter
,
to
do
this
great
miracle
with
the
more
privacy
,
so
the
less
,
as
yet
,
to
provoke
the
envy
and
persecution
of
the
Pharisees
,
as
also
to
be
a
pattern
herein
to
us
of
avoiding
applause
.
He
excluded
all
others
,
and
took
only
into
the
roome
the
parents
of
the
Damsel
,
and
three
of
the
Disciples
(
a
competent
number
for
witnesses
)
;
and
taking
the
deceased
maid
by
the
hand
bid
her
arise
;
which
she
presently
did
(
her
soul
returning
to
her
)
and
walked
before
them
;
Our
Lord
,
to
shew
the
cure
perfect
,
bidding
them
to
give
her
some
food
:
the
parents
and
Disciples
must
needs
be
much
astonished
hereat
.
This
being
for
the
Rulers
honour
,
and
rewarding
of
his
patience
,
the
first
of
the
only
three
persons
our
Lord
raised
from
the
dead
during
his
whole
life
time
.
And
therefore
this
,
as
the
first
,
done
with
more
secrecy
;
the
raising
of
the
widows
Son
more
openly
,
and
of
Lazarus
again
more
publickly
than
that
.
And
his
power
herein
also
was
manifested
by
several
degrees
.
First
,
this
maid
was
raised
not
long
after
deceased
,
and
whilst
yet
lying
in
her
bed
:
but
the
widows
Son
when
already
carried
forth
to
be
buried
;
And
lastly
Lazarus
,
after
his
having
bin
buried
,
and
lain
four
daies
in
his
Grave
.
The
Parents
then
being
enjoyned
secrecy
,
but
no
way
perswaded
thereto
,
thinking
it
a
part
of
their
gratitude
to
divulge
it
,
Our
Lord
departed
toward
his
own
lodging
in
Capernaum
.
§
.
241
In
the
way
two
blind
men
followed
him
,
desiring
testorement
of
their
sight
,
and
stiling
him
the
Son
of
David
;
i.
e
,
the
promised
Son
to
whom
the
Kingdom
of
David
should
be
restored
(
see
Luk.
1.32
.
and
see
the
like
of
other
blind
men
Mat.
12.23
.
and
Mark
.
10.47
,
52.
)
which
was
an
act
of
great
faith
in
them
.
Our
Lord
took
no
notice
of
them
in
publick
,
but
when
come
into
the
house
he
first
,
to
try
and
strengthen
their
faith
,
asked
them
whether
they
believed
that
he
was
able
to
do
such
a
thing
:
and
then
touching
their
eyes
with
his
hands
imputed
the
cure
to
their
faith
;
enjoyning
them
also
secrecy
but
in
vain
to
men
so
overjoyed
.
As
these
cured
blind
men
went
out
from
our
Lord
,
they
brought
to
him
one
possessed
with
a
Devil
,
that
rendred
him
dumb
,
and
speechless
.
Which
Devil
being
cast
out
,
the
dumb
presently
had
his
speech
restored
to
him
;
the
people
wondring
and
praising
God
,
the
Pharisees
raging
and
blaspheming
,
and
divulging
among
the
people
(
when
their
mouths
were
stopt
as
to
his
other
miracles
)
that
for
his
ejecting
Devils
,
he
did
it
by
the
power
of
the
Prince
of
the
Devils
(
with
whom
he
was
in
league
)
over
the
rest
his
Subjects
:
perhaps
by
them
now
at
first
in
our
Lords
absence
,
but
afterward
in
his
presence
too
:
where
we
shall
also
meet
with
our
Lords
answer
to
it
.
§
.
242
After
our
Lords
residence
for
some
four
months
at
Capernaum
,
and
elsewhere
in
Galilee
,
as
appears
by
Jo.
4.35
,
42.
and
his
visiting
all
the
Cities
and
Villages
thereof
,
teaching
in
their
Synagogues
,
preaching
the
Gospel
,
healing
their
sick
,
and
doing
many
miracles
,
among
which
was
the
raising
of
the
Rulers
young
daughter
deceased
to
life
;
the
next
Paschal
feast
of
the
Jews
now
approached
being
the
second
of
those
feasts
succeeding
his
baptism
,
and
he
now
in
the
thirty
second
year
of
his
age
.
For
the
Celebration
whereof
our
Lord
together
with
his
Disciples
went
up
to
Jerusalem
:
whose
words
and
actions
there
are
delivered
to
us
by
S.
John
,
writing
after
the
rest
of
the
Evangelists
,
and
supplying
many
things
omitted
by
them
:
who
declareth
chiefly
these
his
words
and
actions
transacted
in
Galilee
,
the
place
of
our
Lords
ordinary
residence
for
declining
the
fury
of
the
Pharisees
,
and
Rulers
of
the
Jews
,
till
the
appointed
time
of
his
Death
was
at
hand
.
§
.
243
Here
then
S.
John
first
relates
a
Miracle
done
at
Jerusalem
by
our
Lord
upon
a
much-known
Paralytick
:
Done
on
the
Sabbath
day
;
and
further
the
man
bid
by
him
to
take
up
his
bed
and
walk
,
contrary
(
as
it
seemed
)
to
their
law
forbidding
them
the
doing
any
work
Exod.
20.10
.
and
particularly
bearing
of
any
burdens
Jer.
17.21
,
22
;
which
thing
,
when
discovered
by
the
great
ones
among
the
Jews
to
have
bin
done
by
our
Lord
,
so
highly
enraged
them
,
saith
the
Text
,
as
instead
of
magnifying
him
for
so
great
and
charitable
a
Miracle
,
they
not
only
persecuted
,
but
thought
to
stay
,
him
,
for
causing
such
a
breach
of
the
Sabbath
Jo.
5.16
.
The
Story
is
this
.
Near
the
Sheep-or
beast-Gate
,
and
not
far
from
the
Temple
was
a
great
pool
,
said
to
have
bin
made
first
by
Solomon
,
where
the
Sacrifices
were
to
be
washed
,
and
made
clean
before
they
were
carried
into
the
Temple
.
This
pool
serving
for
such
an
Holy
use
,
an
Angel
of
God
at
certain
times
,
but
uncertain
when
,
or
how
often
,
or
whether
more
usually
at
the
feasts
,
descended
and
moved
or
troubled
,
and
muddied
,
or
ruffled
the
waters
thereof
.
After
which
motion
discerned
,
the
first
person
any
way
infirm
of
his
limbs
,
lame
,
blind
,
withered
,
paralytical
,
&c.
that
could
get
into
the
water
,
was
immediatly
and
perfectly
cured
:
(
which
curing
of
one
only
shews
it
to
proceed
from
a
peculiar
divine
dispensation
,
and
not
any
natural
cause
;
and
this
because
rarity
recommends
and
sets
a
great
value
on
Gods
works
,
as
we
see
our
Lord
also
,
of
many
infirm
,
that
then
lay
here
,
cured
only
one
)
.
In
the
five
porches
thereof
,
built
for
this
purpose
,
and
the
place
therefore
called
Bethesda
,
i.
e.
Domus
misericordiae
,
lay
a
multitude
of
infirm
people
,
waiting
for
the
troubling
of
the
water
.
Among
these
was
a
poor
man
lying
on
a
bed
,
that
had
laboured
under
his
infirmity
thirty-eight
years
,
inveterate
,
and
incurable
,
who
also
had
lain
there
a
long
time
;
by
reason
of
his
poverty
having
no
help
,
and
still
prevented
by
others
stepping
into
the
moved
water
before
him
.
§
.
244
Our
Lord
,
visiting
this
Hospital
(
if
I
may
so
call
it
)
on
the
Sabbath
,
made
choice
of
this
man
on
whom
to
shew
his
mercy
(
restrained
here
,
in
order
to
his
passion
,
from
such
universal
benefactions
as
he
wrought
in
Galilee
)
both
as
being
a
greater
object
of
charity
,
and
his
long
infirmity
well
known
abroad
;
and
as
one
having
a
bed
,
the
carrying
away
of
which
bed
on
the
Sabbath
,
he
knew
would
give
the
Jews
much
occasion
of
inquiring
after
him
that
commanded
it
;
and
by
which
he
might
shew
to
them
more
publickly
his
authority
,
and
commission
,
and
whence
he
was
,
and
that
he
was
both
Master
of
the
most
veteran
and
incurable
diseases
,
and
Lord
also
of
the
Sabbath
.
After
his
having
asked
him
first
(
to
excite
his
faith
and
expectation
)
whether
he
had
a
desire
to
be
cured
;
and
heard
his
doleful
complaint
,
who
hoped
it
only
from
the
waters
,
he
bad
him
presently
take
up
his
bed
and
walk
.
Upon
which
the
impotent
man
was
instantly
cured
,
and
carrying
his
bed
on
the
Sabbath
,
was
presently
questioned
by
the
Jews
(
probably
these
inquirers
being
either
the
Pharisees
,
great
zelots
for
the
Sabbath
,
or
some
of
their
Disciples
)
for
the
breach
of
it
in
so
doing
;
who
answered
them
,
that
he
was
bid
to
do
so
by
the
person
that
cured
him
.
But
our
Lord
,
there
being
a
throng
of
people
in
the
place
,
he
presently
conveyed
himself
away
,
and
returned
into
the
Temple
.
All
which
occasioned
the
cure
to
be
more
taken
notice
of
,
and
the
person
looked
after
that
had
done
it
;
nor
could
the
poor
man
give
any
account
of
him
.
But
a
little
after
he
repairing
also
to
the
Temple
,
probably
there
to
render
more
solemn
thanks
to
God
for
his
cure
,
Our
Lord
now
discovers
himself
to
him
,
and
minding
him
of
the
mercy
he
had
received
,
exhorted
him
to
amendment
of
life
,
least
a
worse
thing
yet
should
happen
unto
him
[
in
die
irae
if
not
in
this
,
Rom.
2.4
,
5.
yet
after
this
,
life
.
]
§
.
245
The
man
,
after
he
had
paid
his
due
adoration
and
thanks
,
hasted
to
the
former
busy
enquirers
after
the
Author
of
his
cure
,
and
told
them
it
was
Jesus
;
doubtless
thinking
he
should
advance
his
honour
and
esteem
with
them
thereby
.
But
it
happened
much
otherwise
,
for
instead
of
this
,
they
sought
his
death
;
for
his
own
breaking
,
in
doing
this
cure
,
and
causing
the
other
man
also
to
break
,
the
Sabbath
.
Our
Lord
then
questioned
by
them
concerning
it
as
he
was
often
for
the
like
,
and
made
them
great
variety
of
answers
and
defences
for
it
,
by
which
they
were
still
silenced
)
at
this
time
answers
them
as
absolute
Lord
of
the
Sabbath
,
that
he
was
to
do
the
works
for
which
God
his
Father
had
sent
him
(
among
which
was
restoring
the
lame
,
giving
sight
to
the
blind
&c.
Mat.
11.5
.
)
whether
this
were
on
Sabbath
,
or
week
daies
,
or
whoever
should
suffer
scandal
thereat
.
But
his
answer
now
again
was
made
by
them
worse
than
his
fault
;
collecting
hence
an
higher
accusation
for
destroying
him
,
because
(
faith
the
Text
)
he
not
only
hath
broken
the
Sababth
,
Jo.
5.18
.
but
said
also
that
God
was
his
Father
,
and
made
himself
equal
with
God
,
(
which
equality
had
the
Jews
miscollected
from
our
Lords
words
,
as
the
Arrians
say
they
did
,
probably
our
Lord
,
or
the
Evangelist
,
would
have
reflected
on
it
.
)
§
.
246
But
our
Lord
well
knowing
his
time
not
yet
come
of
being
delivered
into
their
hands
,
with
the
same
undaunted
courage
and
infinite
charity
and
zeal
after
their
salvation
,
prosecuted
his
former
discourse
,
and
took
this
opportunity
to
declare
to
them
plainly
and
fully
who
he
was
;
his
Union
and
intimacy
with
God
his
Father
,
and
why
he
was
sent
by
and
from
him
into
the
world
:
and
with
what
authority
and
power
:
that
all
might
provide
for
their
Salvation
by
the
believing
in
,
and
the
honouring
of
,
him
,
as
they
did
the
Father
.
See
his
Sermon
made
to
them
Jo.
5.
The
chief
Contents
whereof
were
these
.
That
in
nothing
he
sought
his
own
will
[
our
Lord
having
the
same
natural
affections
as
other
men
,
but
these
in
all
things
subjected
to
the
Divine
good
pleasure
and
disposal
]
but
the
will
of
his
Father
.
That
he
did
nothing
of
himself
but
what
he
saw
his
Father
do
,
and
that
as
he
heard
of
him
so
he
judged
:
that
all
judgment
also
was
by
the
Father
committed
into
his
hands
;
(
see
the
like
Mat.
11.27
.
—
Jo.
3.35
.
)
and
the
power
of
doing
whatever
the
Father
doth
.
That
every
one
,
who
heard
his
words
and
believed
that
God
had
sent
him
,
should
not
come
into
condemnation
[
.i.
e.
for
his
former
sins
now
remitted
in
him
]
,
but
was
passed
from
death
to
life
[
speaking
of
death
and
life
spiritual
and
eternal
,
and
of
their
regeneration
thereto
by
the
Spirit
,
See
1
Jo.
3.14
.
]
that
they
who
marvelled
now
so
much
at
the
present
works
he
did
,
namely
in
curing
of
diseases
,
&c.
should
yet
hereafter
see
far
greater
from
him
;
namely
,
upon
the
hearing
of
his
voice
[
by
the
Archangel
]
all
that
are
in
their
graves
coming
forth
,
and
receiving
from
him
their
final
doome
;
the
good
to
the
resurrection
of
life
,
the
evil
to
the
resurrection
of
damnation
[
the
like
things
of
his
hereafter
coming
in
the
clouds
,
&c.
he
told
to
them
before
his
passion
Mat.
26.64
.
and
to
Nathanael
Jo.
1.51
.
Angels
waiting
upon
him
,
and
going
hither
and
thither
as
he
sent
them
]
that
therefore
it
was
the
Fathers
pleasure
,
that
all
should
believe
in
,
and
do
honour
unto
,
the
Son
as
they
did
to
the
Father
;
whose
words
and
actions
were
the
same
,
and
they
saw
and
heard
God
the
Father
in
the
Son
.
And
concerning
his
being
such
a
person
,
and
the
words
he
spake
to
them
Truth
,
that
they
had
an
abundant
testimony
(
though
considering
his
person
,
his
own
was
sufficient
Jo.
8.14
,
16.
)
First
from
his
Father
,
1
both
that
which
he
gave
them
from
heaven
concerning
him
at
his
Baptism
[
the
like
to
which
was
done
twice
afterwards
at
our
Lords
tranfiguration
before
three
witnesses
Mat.
17.5
.
which
is
mentioned
again
by
S.
Peter
,
2
Epis.
1.16
,
17.
and
at
his
solemn
entrance
into
Jerusalem
before
his
passion
;
God
the
Father
then
from
heaven
speaking
to
him
,
Jo.
12.20
,
23.
perhaps
for
a
testimony
also
to
the
Greeks
,
or
Gentiles
(
see
Jo.
7.35
.
)
who
then
first
,
admitted
by
the
Apostles
,
came
to
worship
,
and
to
make
their
humble
addresses
,
to
him
:
which
foresignifyed
salvation
to
be
shortly
after
communicated
to
them
by
his
now
approaching
death
.
]
And
a-again
2ly
.
that
testimony
which
his
Father
gave
to
him
in
the
Miracles
which
he
wrought
by
him
,
which
testimony
he
frequently
urgeth
,
See
Jo.
10.25
,
38.
—
15.24
.
2ly
.
A
Testimony
from
John
the
Baptist
(
though
having
that
of
God
he
needed
not
that
of
men
)
which
John
was
sent
before
him
amongst
them
as
a
burning
and
shining
light
,
till
the
time
he
was
to
be
eclipsed
,
and
silenced
;
and
they
,
some
of
them
at
least
,
were
willing
for
a
season
to
rejoyce
in
his
light
.
3ly
.
Testimony
also
from
the
Scriptures
,
in
which
they
thought
were
contained
the
way
to
eternal
life
,
which
Scriptures
had
they
duly
searched
they
might
have
found
them
abundantly
witnessing
of
him
.
Lastly
,
testimony
from
their
lawgiver
Moses
,
in
whom
they
had
so
much
confidence
:
who
also
spake
clearly
of
him
Jo.
1.45
.
Deut.
18.15.18
.
where
,
upon
petitioning
that
they
might
not
hear
again
the
voice
of
God
,
nor
see
that
terrible
fire
&c
,
he
tells
them
that
God
would
raise
them
up
a
Prophet
like
unto
him
,
and
would
put
his
own
words
into
his
mouth
,
&c
:
and
to
him
they
should
hearken
;
whose
words
would
sufficiently
accuse
unto
God
his
Father
their
infidelity
,
though
our
Lord
should
hold
his
peace
.
But
that
notwithstanding
such
witness
,
and
evidences
they
would
not
believe
,
because
they
had
not
the
love
of
God
in
them
;
nor
(
as
our
Lord
did
)
sought
the
honour
that
only
cometh
from
him
,
through
whatever
worldly
disesteem
;
but
was
envious
,
ambitious
,
(
which
shews
he
spake
chiefly
to
the
Pharisees
and
their
Disciples
,
see
Mat.
23.5
.
)
and
intended
only
the
advancement
of
their
own
honour
with
men
,
[
which
they
saw
our
Lords
eclypsed
]
.
They
sought
to
justifie
themselves
before
men
,
saith
S.
Luke
,
16.15
.
and
they
did
their
works
that
they
might
have
glory
of
men
,
Mat.
6.2
.
and
they
loved
the
praise
of
men
,
saith
S.
John
,
more
than
the
praise
of
God
.
Jo.
12.42
.
and
this
ruined
their
faith
,
founded
on
humility
and
obedience
,
&
sancta
stultitia
ut
sapiens
fiat
1
Cor
3.18
.
that
therefore
,
whilst
now
they
thus
rejected
him
(
who
coming
in
great
humility
,
spake
all
things
unto
them
in
the
name
of
God
his
Father
,
and
no
way
magnifyed
himself
,
nor
sought
,
as
they
,
his
own
Glory
Jo.
7.18
.
—
8.50
.
)
by
Gods
just
judgment
upon
them
,
they
should
hereafter
be
given
up
to
follow
others
,
who
came
to
them
in
their
own
name
,
many
seducers
and
false
Prophets
,
neither
by
true
miracles
,
or
other
testimony
shewing
their
Commission
from
God
,
as
he
did
.
Which
things
were
eminently
fulfilled
,
by
this
nation
prone
to
follow
those
who
pretended
themselves
Prophets
,
not
long
after
our
Lords
ascent
into
heaven
;
by
many
Heads
of
their
factions
provoking
the
Roman
Armies
,
and
the
destruction
of
the
Nation
following
upon
it
.
§
.
247
Our
Lords
Sermon
being
ended
,
occasioned
by
the
Jews
accusing
him
,
first
for
a
breach
of
the
Sabbath
,
in
his
curing
the
Paralytick
;
and
then
again
of
Blasphemy
,
in
the
defence
he
made
for
himself
;
In
which
discourse
of
his
,
they
(
and
said
only
truth
in
it
,
)
said
he
made
himself
equal
with
God
:
A
new
Controversy
concerning
the
Sabbath
happened
again
not
long
after
,
on
this
manner
.
On
the
first
Sabbath
succeeding
the
Paschal
feast
[
as
S.
Lukes
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
commonly
understood
,
in
reckoning
in
the
seven
Sabbaths
till
Pentecost
,
from
the
second
day
of
the
Paschal-feast
]
.
On
this
,
or
some
other
so
called
,
Our
Lord
with
his
disciples
,
perhaps
in
his
removal
now
towards
Galilee
,
after
the
feast
ended
,
(
or
,
as
some
think
,
in
his
going
from
Mount
Olivet
through
the
vale
to
Jerusalem
;
)
passed
through
some
corn-fields
;
probably
in
going
to
some
Synagogue
,
there
to
instruct
the
people
,
as
was
his
ordinary
practice
on
the
Sabbath
;
and
as
may
be
conjectured
from
the
multitude
of
people
that
followed
him
,
and
among
them
some
Pharisees
,
who
quitted
him
not
,
watching
most
narrowly
all
his
waies
,
words
,
and
actions
,
for
materials
of
accusation
against
him
.
Now
some
shorter
journeys
on
the
Sabbath
were
not
disallowed
,
because
of
repairing
to
the
publick
places
of
Gods
service
,
when
at
some
distance
from
mens
habitations
.
In
this
field
,
the
Disciples
,
or
some
of
them
at
least
,
being
much
an
hungred
,
began
,
as
they
passed
,
to
pluck
the
eares
of
corn
,
and
so
rubbing
them
in
their
hands
,
to
eat
it
;
a
thing
indulged
by
the
law
to
any
travellers
,
through
their
Neighbours
corn
.
Deut.
23.25
.
and
a
thing
commonly
done
,
had
it
not
bin
on
the
Sabbath
;
and
so
this
labour
done
in
it
,
Viz.
of
rubbing
the
eares
in
their
hands
.
For
it
seems
on
other
Festival
daies
,
besides
the
seventh
day
of
the
week
,
(
which
festivals
were
also
called
Sabbaths
See
Lev.
23.11
,
15.24
,
32.
)
though
in
these
also
they
were
prohibited
the
doing
of
any
servile
work
,
yet
they
might
then
do
any
thing
relating
to
preparing
their
diet
,
see
Exod.
12.16
.
But
on
the
seventh
day
they
were
prohibited
any
work
whatever
.
See
Levit.
23.7
.
comp.
3.
even
in
order
also
to
their
daily
food
,
as
to
making
any
fire
for
dressing
it
,
&c.
Exod.
35.3
.
Though
this
again
could
not
be
so
strictly
understood
,
as
that
no
motion
might
be
used
on
that
day
in
order
to
our
diet
,
as
the
carrying
or
setting
it
on
a
Table
,
the
cutting
of
it
into
pieces
,
or
putting
it
in
their
mouths
.
And
the
Disciples
food
here
seems
to
be
a
provision
ready-dressed
,
there
only
remaining
their
picking
it
out
of
the
ear
to
put
it
in
their
Mouths
.
The
Pharisees
,
streight
observing
this
their
rubbing
of
the
eares
,
instead
of
any
Compassion
toward
the
poor
disciples
,
who
endured
much
hardship
,
both
as
to
diet
and
lodging
,
in
this
ambulatory
life
of
the
Lord
they
waited
on
,
fell
on
quarrelling
again
at
their
breach
herein
of
the
Sabbath
,
and
hereof
made
their
complaint
to
our
Lord
.
To
whom
he
answered
,
but
out
of
the
Scriptures
,
several
things
,
all
intimating
that
these
zelots
were
too
strict
and
scrupulous
in
this
matter
.
He
represented
to
them
then
,
that
David
,
in
a
kind
of
necessity
,
was
excused
in
eating
of
the
Proposition
Bread
,
and
prohibited
to
any
save
the
Priests
:
That
the
Priests
in
the
Temple
on
the
Sabbath-daies
,
for
the
necessary
performance
of
their
office
,
profaned
the
Sabbath
,
Viz.
in
the
work
of
repairing
the
fire
on
the
Altar
,
killing
and
preparing
the
Sacrifices
,
&c.
and
were
blameless
herein
;
whence
the
Jewish
proverb
,
that
—
In
Templo
non
est
Sabbathum
:
which
Temple
if
it
excused
them
,
that
there
was
here
one
greater
than
the
Temple
,
the
attendance
on
whom
,
and
the
wanting
of
other
necessary
provision
,
might
excuse
the
Disciples
in
this
fact
.
That
himself
was
Lord
and
Author
also
of
the
Sabbath
,
(
as
also
of
the
whole
law
)
and
a
Judg
of
the
true
observance
or
breach
thereof
;
(
our
Lord
taking
occasion
every
where
to
let
them
know
who
he
was
,
that
so
they
might
believe
in
,
and
have
salvation
by
,
him
)
.
And
that
the
Sabbath
being
made
for
the
benefit
of
man
,
the
rest
thereof
was
not
extended
to
deprive
him
of
any
necessaries
.
And
besides
these
,
he
pressed
them
again
with
that
place
in
Hosee
—
I
will
have
mercy
and
not
Sacrifice
.
—
Herein
upbraiding
their
hypocritical
pretences
of
sacrifice
,
religious
ceremonies
,
and
the
worship
of
God
,
to
discountenance
works
of
mercy
and
charity
;
which
on
this
day
,
as
to
others
,
so
much
more
may
be
performed
to
our selves
;
and
this
in
particular
of
repairing
our
bodies
therein
with
necessary
sustenance
:
that
therefore
if
they
had
well
known
what
that
saying
meant
,
they
would
not
have
condemned
the
guiltless
.
Thus
our
Lord
,
where
his
urging
misericordiam
volo
non
sacrificium
,
and
Davids
,
and
the
Priests
fact
in
a
case
of
necessity
,
argues
his
disciples
,
though
t
is
probable
in
a
morning
(
as
his
own
hungring
was
Mat.
21.18
.
)
much
pinched
with
hunger
;
and
that
in
this
ambulatory
and
Pilgrim
life
,
they
made
many
poor
meals
and
missed
many
;
and
so
their
Master
too
;
And
that
the
same
happened
to
them
for
lodging
.
And
therefore
he
forewarned
the
Scribe
that
would
attend
on
him
.
Mat.
8.19
.
what
he
must
expect
.
§
.
248
To
this
Quarrel
concerning
the
Sabbath
,
the
Evangelist
adds
another
,
happening
on
another
Sabbath
,
perhaps
the
next
.
Our
Lord
now
returned
into
Galilee
,
and
probably
to
Capernaum
,
went
,
as
usually
,
into
their
Synague
and
taught
.
Now
there
stood
before
him
a
man
that
had
his
right
hand
withered
.
And
the
Pharisees
observing
it
,
and
nothing
bettered
by
our
Lords
late
answer
to
them
,
watched
him
,
whether
he
would
heal
him
on
the
Sabbath
,
that
they
might
have
(
saith
the
Text
)
still
more
accusation
against
him
.
Our
Lord
perceiving
their
wicked
thoughts
,
having
first
called
forth
the
person
,
and
set
him
in
the
midst
of
the
Assembly
,
as
an
object
of
great
pity
,
before
he
cured
him
;
and
that
he
might
do
it
,
as
it
were
,
with
their
good
leave
and
consent
,
or
with
the
more
shame
and
confusion
to
them
,
asked
them
what
they
thought
of
it
;
whether
it
was
lawful
on
the
Sabbath
to
do
good
,
or
to
do
evil
,
to
save
life
or
to
destroy
it
(
there
being
no
medium
between
bene
&
male
facere
,
in
any
necessity
of
our
neighbour
;
the
non-releiving
of
which
,
if
in
our
power
,
is
a
sin
)
;
to
which
they
being
silent
,
not
only
to
let
him
go
forward
in
his
purpose
,
but
because
they
knew
not
what
safely
to
answer
:
he
demanded
further
,
who
among
them
having
one
Sheep
faln
into
a
pit
,
would
not
streight
go
,
lay
hold
of
it
,
and
pull
it
out
on
the
the
Sabbath
:
and
then
how
much
a
man
better
than
a
sheep
,
and
a
greater
charity
this
,
where
less
our
own
interest
?
And
thus
(
saith
the
Text
)
when
he
had
looked
round
about
on
them
with
anger
,
being
grieved
for
the
hardness
of
their
hearts
:
upon
his
only
bidding
the
man
stretch
forth
his
hand
,
and
his
doing
so
,
it
was
restored
whole
as
the
other
.
Where
it
seems
somewhat
hard
to
find
a
breach
of
the
Sabbath
,
as
to
any
corporal
work
.
Our
Lord
held
his
hands
still
,
touched
him
not
,
only
spake
to
him
:
the
man
stretched
out
his
hand
;
and
who
doth
not
this
on
the
Sabbath
without
guilt
?
yet
it
appears
they
were
,
though
silenced
,
not
satisfied
,
but
rather
more
filled
with
madness
.
§
.
249
So
that
they
went
presently
upon
it
,
and
joyned
themselves
with
the
Herodians
:
whom
we
find
also
Mat.
22.16
.
combining
with
the
Pharisees
,
and
questioning
our
Lord
about
the
lawfulness
of
paying
tribute
.
And
in
Mark
.
8.15
.
Our
Lord
warns
his
Disciples
to
be-ware
of
the
leaven
of
the
Pharisees
and
of
Herod
,
i.e.
of
the
Herodians
,
where
S.
Mat.
c.
16.6
.
saith
of
the
leaven
of
the
Pharisees
and
of
the
Saducees
.
It
seems
then
they
were
a
looser
and
more
prophane
Sect
,
much
what
of
the
Saducee-opinions
,
much
more
addicted
to
,
and
complying
with
,
Herod
,
and
the
present
Roman
Government
,
than
the
Pharisees
were
,
and
so
sufficiently
odious
to
them
:
but
yet
these
,
as
siding
with
the
Secular
state
,
able
to
do
more
mischief
,
and
so
they
were
made
use
of
by
the
Pharisees
in
the
persecution
of
our
Lord
.
With
these
then
the
Pharisees
consulted
how
they
might
destroy
our
Lord
,
and
that
presently
,
as
appears
by
his
suddain
removal
out
of
that
place
,
which
(
probably
)
was
Capernaum
.
From
whence
he
went
(
as
he
used
)
to
the
Sea
of
Tiberias
,
giving
order
to
his
disciples
,
that
a
small
ship
should
wait
upon
him
,
so
to
avoid
the
press
of
the
people
,
and
more
commodiously
to
teach
them
out
of
the
ship
.
For
an
infinite
multitude
of
them
from
all
Quarters
,
from
the
coasts
of
Tyre
and
Sidon
,
and
of
the
other
side
of
Jordan
,
and
from
Idumea
,
as
well
as
Judea
,
and
Galilee
,
followed
him
what
way
ever
he
moved
.
Partly
for
hearing
his
most
admirable
and
ravishing
discourses
,
and
prudent
answers
,
partly
for
having
their
sick
cured
by
him
;
cured
without
suffering
any
repulse
or
delay
;
and
all
diseases
whatever
equally
remedied
,
and
no
more
necessary
for
it
than
only
the
touching
of
him
.
Which
thing
also
caused
the
greater
press
upon
him
,
and
forced
him
to
the
help
of
a
ship
.
As
for
the
possessed
,
the
unclean
Spirits
presently
fell
down
and
adored
,
and
with
loud
cryes
confessed
him
to
be
the
Son
of
God
,
though
rebuked
by
him
for
it
and
silenced
.
Where
S.
Matthew
,
who
beheld
these
things
,
in
writing
his
Gospel
,
takes
occasion
to
set
forth
the
meekness
,
charity
,
patitience
,
humility
,
and
complyance
of
our
Lords
compassionate
carriage
towards
every
ones
infirmity
,
in
the
words
of
the
Prophet
Esay
foretold
concerning
him
.
Esay
42.1
.
—
Behold
my
Servant
,
whom
I
have
chosen
;
my
beloved
in
whom
my
Soul
delighteth
.
I
will
put
my
Spirit
upon
him
,
and
he
shall
shew
judgment
to
the
Gentiles
.
He
shall
not
contend
[
or
use
rigor
or
violence
in
his
Office
]
;
nor
[
imperiously
command
and
]
cry
ou
ts
;
nor
shall
any
man
hear
his
voice
[
aloud
]
in
the
streets
.
A
bruised
reed
shall
he
not
break
,
and
the
smoaking
flax
shall
he
not
extinguish
[
but
treats
his
infinite
supplicants
with
incredible
tenderness
and
meekness
,
and
against
his
as
weak
adversaries
no
way
shews
his
power
]
,
until
[
by
his
own
patience
and
sufferings
]
,
he
send
forth
judgment
unto
victory
[
and
perfectly
establish
righteousness
in
the
earth
]
,
and
in
his
name
the
Gentiles
,
received
to
mercy
,
shall
also
trust
,
[
and
believe
and
become
Subjects
to
his
Scepter
.
]
§
.
250
In
those
daies
,
not
long
after
our
Lords
return
into
Galilee
,
from
the
second
Paschal
feast
,
and
about
a
year
of
his
preaching
(
being
in
all
about
three
years
and
an
half
;
Or
half
a
week
of
years
)
now
run
out
;
and
as
some
conjecture
,
now
about
the
time
of
Pentecost
,
[
at
which
time
also
God
promulgated
his
law
on
Mount
Sinai
to
the
children
of
Israel
,
(
as
appears
in
Exod.
19.1
.
and
11.
compared
with
chap.
12.18
.
from
the
14th
day
of
the
first
Month
to
the
3d
day
of
the
3d
Month
being
just
50.
daies
)
and
at
which
very
time
also
our
Lord
afterward
sent
his
Holy
Spirit
upon
his
Apostles
,
enabling
them
to
keep
the
law
formerly
delivered
]
;
and
lastly
,
when
now
also
our
Lord
saw
the
multitudes
that
flowed
to
him
from
all
Quarters
,
still
greatly
increasing
,
and
more
labourers
necessary
for
so
great
an
harvest
:
at
this
time
I
say
,
and
on
such
a
necessity
,
our
Lord
thought
fit
to
make
a
Solemn
Election
,
out
of
the
number
of
his
Disciples
and
followers
,
of
12
persons
,
according
to
the
number
of
the
12
Tribes
,
to
whom
they
were
to
be
sent
;
that
they
might
assist
him
in
his
Ministry
,
and
whom
after
some
time
of
their
instruction
,
he
might
disperse
abroad
to
preach
the
new
Kingdom
of
the
Gospel
concerning
him
in
the
several
Cities
of
that
Nation
;
and
(
for
giving
the
more
authority
to
their
Doctrine
)
to
cure
all
diseases
and
eject
Devils
;
but
this
not
in
theirs
but
in
his
Name
,
that
so
all
might
believe
in
this
their
new
Saviour
and
obey
his
Doctrine
and
Commands
.
§
.
251
On
the
Night
therefore
preceding
this
his
Election
,
when
in
the
Evening
the
people
,
with
whom
he
spent
the
day
,
were
departed
to
take
their
rest
,
he
retired
into
a
Mountain
(
probably
not
far
distant
from
Capernaum
,
for
in
the
context
Mark
.
chap.
3.
Luk.
6.
chap.
we
find
our
Lord
,
after
his
departing
from
their
Synagogue
,
by
the
Lake
,
teaching
the
people
out
of
a
ship
,
because
they
thronged
him
immediatly
before
this
.
)
And
there
is
an
high
hill
a
few
miles
distant
from
Capernaum
,
westward
,
towards
Bethsaida
,
described
in
Eugene
Rogiers
Terre
Sancte
Lib.
1.
chap.
10.
that
is
called
to
this
day
Mons
Beatitudinum
:
On
the
top
of
which
was
anciently
built
a
Church
,
the
ruines
whereof
still
remain
.
We
find
also
in
Mark
1.35
.
mention
of
a
Desert
not
far
from
Capernaum
,
into
which
our
Lord
retired
for
prayer
;
and
so
from
thence
went
into
Galilee
:
and
again
Luk.
9.10
.
Such
a
desert
,
near
to
Bethsaida
,
whither
he
retired
with
his
Disciples
returned
from
their
preaching
;
and
where
also
he
fed
the
five
thousand
,
with
five
loaves
and
two
fishes
;
and
also
where
he
is
said
to
have
bin
alone
praying
,
Luk.
9.18
.
which
seems
to
be
the
desert
wherein
was
this
Mountain
.
And
Rogier
in
his
Terre
Sancte
L.
1.
c.
10.
saith
the
Oriental
Christians
conceive
the
same
Desert
,
to
have
bin
the
place
of
our
Lords
miracle
of
the
five
loaves
,
viz.
some where
between
Bethsaida
and
Tiberias
.
And
indeed
many
texts
seem
to
confirm
it
,
not
easily
explained
otherwise
.
For
Luk.
9.10
.
It
is
said
to
be
a
Desert
near
Bethsaida
.
-
John
.
6.23
.
Tiberias
to
have
bin
near
to
the
place
;
and
Boats
to
come
from
thence
that
carried
away
the
people
,
perceiving
our
Lord
gone
thence
,
to
Capernaum
.
-
Mat.
14.13
.
The
people
said
to
have
followed
him
from
the
cities
on
foot
,
i.
e.
by
fetching
a
compass
whither
he
was
departed
by
ship
-
Jo.
6.14
.
Our
Lords
return
to
have
bin
first
to
Capernaum
,
and
after
passing
to
Genezareth
Mat.
14.34
.
which
is
called
a
transfretation
,
because
made
over
a
great
Bay
of
the
Lake
,
though
not
crossing
it
.
As
for
the
30
furlongs
,
mentioned
Jo.
6.19
.
these
may
be
understood
of
their
rowing
to
and
fro
against
a
contrary
wind
.
The
latter
feeding
also
of
the
four
thousand
,
Mat.
15.21
.
seems
to
have
bin
in
the
same
desert
:
the
place
being
said
to
be
near
the
Sea
of
Galilee
,
at
his
return
from
the
Coasts
of
Tyre
and
Sidon
;
he
,
not
taking
ship
first
,
but
going
there
into
a
Mountain
Mat.
15.29
.
And
in
the
same
mountain
seems
to
have
bin
our
Lords
Transfiguration
,
if
we
well
compare
the
Context
,
and
our
Lords
motions
before
and
after
it
.
His
being
in
the
Town
of
Cesarea
Philippi
,
or
Decapolis
(
lying
North
of
the
inferior
Galilee
,
see
Mark
.
5.20
.
-
7.31
.
-
Mat.
4.25
.
)
a
little
before
,
and
returning
to
Capernaum
after
it
.
(
See
Mark
.
8.22
,
27.
-9.2
,
30
,
-
Mat.
17.22
,
24.
)
and
the
multitudes
and
Scribes
there
following
and
attending
on
him
,
as
usually
,
about
Capernaum
,
Mark
.
9.14
.
well
considering
these
,
I
say
,
Our
Lords
Transfiguration
seems
to
have
bin
also
in
this
Mountain
.
And
this
from
our
Lords
so
much
frequenting
it
,
as
well
as
from
his
glory
manisted
there
,
to
have
bin
called
by
S.
Peter
the
Holy
Mount
:
which
hill
also
standing
in
the
midst
the
chief
habitation
of
his
Galilean
Disciples
and
Converts
,
seems
also
to
be
the
appointed
place
of
his
apparition
to
them
after
his
Resurrection
.
§
.
252
In
this
Mountain
,
saith
the
Evangelist
,
before
the
Election
of
his
twelve
Apostles
,
our
Lord
continued
all
night
in
prayer
,
leaving
herein
to
us
an
example
of
our
like
preparation
by
much
prayer
,
before
actions
of
any
great
consequence
.
The
matter
of
his
prayer
,
not
expressed
,
may
partly
be
gathered
from
that
most
passionate
one
he
made
for
these
Apostles
also
a
little
before
his
passion
,
for
the
conservation
of
them
after
his
departure
,
set
down
John
.
17.
and
from
that
at
the
same
time
made
for
the
Head
of
them
S.
Peter
,
that
his
faith
might
not
fail
.
Recommending
these
much
to
his
Fatherly
Benediction
,
who
were
to
be
the
twelve
Foundations
,
whereon
his
new
Church
was
to
be
built
for
perpetuity
,
maugre
all
the
Gates
of
Hell
,
Eph.
22.20
.
-
Mat.
16.18
.
who
were
to
be
the
salt
,
for
seasoning
and
preserving
eternally
from
corruption
the
putrifyed
world
,
ever
since
Adams
fall
,
and
the
Tapers
to
enlighten
it
,
sitting
hitherto
in
the
darkness
of
Heathenism
,
and
vain
and
uncertain
Philosophy
;
who
were
to
suffer
all
the
world
over
such
hardships
and
persecutions
,
and
at
last
most
cruel
death
,
for
his
Name
;
and
who
were
to
have
their
twelve
Names
written
on
the
twelve
Foundations
of
the
Golden
Celestial
Jerusalem
,
Apoc.
21.
Namely
,
praying
that
these
might
be
furnished
and
fortifyed
with
all
Graces
worthy
so
high
a
Profession
:
but
also
herewith
a
most
admirable
resignation
of
our
Lord
to
his
Fathers
good
pleasure
,
in
the
election
of
Judas
Iscariot
,
and
in
the
entrusting
him
afterward
with
the
common
purse
of
his
maintenance
,
and
charities
;
which
Judas
,
however
at
the
time
of
his
Election
he
might
seem
in
a
capacity
for
such
office
,
preferrable
before
others
;
yet
our
Lord
,
then
well
foreknew
his
future
ill
correspondence
with
it
,
and
it
seems
from
our
Lords
words
,
Jo.
6.70
.
that
a
whole
year
before
our
Lords
passion
,
and
this
servants
betraying
of
him
,
he
had
then
much
of
the
Devil
in
him
,
(
unless
these
words
be
to
be
understood
prophetically
,
and
relating
to
his
future
Treason
)
.
And
for-as-much
as
these
his
twelve
Apostles
are
a
type
of
his
Church
,
this
example
of
a
Judas
a
thief
and
traytor
found
among
them
,
and
yet
so
patiently
admitted
and
tolerated
by
our
Lord
,
shews
that
it
is
not
to
be
expected
,
or
exacted
that
his
Church
here
on
earth
,
as
to
the
external
members
thereof
,
should
ever
be
in
a
better
condition
:
but
Tares
mingled
with
the
Wheat
in
this
field
,
and
bad
fish
with
the
good
in
this
Net
.
And
it
is
a
note
of
S.
Austin
De
Civ
.
Dei
lib.
18.
cap.
49.
(
making
much
against
the
Puritan
Donatists
.
—
Habet
(
saith
he
)
inter
●os
unum
[
Judam
]
;
quo
malo
utens
bene
,
&
passionis
suae
dispositum
impleret
,
&
ecclesiae
suae
,
tolerandorum
malorum
,
praeberet
exemplum
.
§
.
253
The
Morning
come
,
he
calleth
up
to
him
his
disciples
,
who
it
seems
attended
near
hand
and
took
their
rest
the
night
before
at
the
foot
of
the
Hill
,
and
out
of
them
(
being
a
great
number
,
Luk.
6.17
.
that
were
his
more
constant
followers
and
Auditors
:
out
of
which
number
also
he
is
said
after
this
to
have
made
a
second
election
of
70
or
6
times
12
Luk.
10.1
.
answerable
to
the
70
chosen
by
Moses
for
his
assistance
,
Numb.
11.16
.
)
He
chose
12
persons
,
according
to
the
number
of
the
12
Tribe
of
Israel
,
that
they
should
continually
wait
on
him
,
hear
all
things
he
taught
,
and
bear
witness
afterward
to
the
world
of
whatever
passed
;
and
whom
he
might
send
abroad
as
he
thought
fit
,
(
after
first
well
instructed
by
him
for
it
)
by
two
and
two
together
,
to
preach
the
Gospel
as
the
harvest
still
encreased
,
to
whom
also
for
this
reason
he
gave
the
name
of
Apostles
.
These
were
all
Galileans
,
and
five
of
them
his
Kinsmen
,
viz.
1.
and
2.
James
and
John
sons
to
Salome
(
according
to
the
common
opinion
,
daughter
to
Alpheus
or
Cleophas
,
brother
to
Joseph
)
and
3ly
.
James
the
less
;
the
4th
.
Simon
of
Cana
(
one
of
James
his
brothers
,
being
called
Simon
;
and
our
Lord
having
kindred
at
Cana
;
on
which
account
was
the
invitation
of
his
Mother
to
the
marriage
there
,
and
therefore
is
this
Simon
of
Cana
conjectured
to
be
one
of
the
Brothers
,
and
a
Kinsman
of
our
Lords
.
)
And
the
5th
Judas
Thadeus
,
James
,
Simon
,
and
Judas
being
suppose
sons
of
Alpheus
,
or
Cleophas
and
of
Mary
his
wife
,
(
stiled
therefore
a
Sister
to
our
Lords
Mother
,
Jo.
19.15
.
because
her
husband
was
brother
to
Joseph
)
and
brother
of
Salome
,
and
called
our
Lords
brethren
.
Which
Brethren
it
seems
,
from
out
Lords
first
coming
from
the
Baptist
to
Cana
in
Galilee
,
did
together
with
his
Holy
Mother
,
never
part
from
him
.
See
before
§.
177.
§
.
254
The
particular
calling
of
7
of
these
12.
i.
e.
to
our
Lords
attendance
,
though
now
first
to
their
Apostleship
,
hath
bin
mentioned
before
in
the
Gospels
;
Namely
,
of
Peter
and
Andrew
,
James
and
John
,
Philip
and
Bartholomew
(
for
him
I
take
for
Nathanael
)
these
called
in
Jo.
1.
and
Matthew
:
to
whom
we
add
also
hit
three
Brethren
,
James
,
Judas
,
and
Simon
,
his
constant
followers
,
and
companions
from
his
first
residence
in
Capernaum
.
So
that
there
remain
only
two
,
Thomas
,
and
Judas
Iscariot
,
of
the
time
of
whose
beginning
to
be
his
Auditors
and
Disciples
we
are
uncertain
.
§
.
255
Among
these
,
to
Simon
Bar-jona
he
gave
the
priviledg
to
be
the
first
and
chief
leader
and
President
of
this
Sacred
Colledg
.
Foretelling
at
the
very
first
sight
of
him
Jo.
1.42
.
(
as
foreknowing
his
Fathers
good
pleasure
herein
,
and
the
particular
Revelation
he
would
honour
him
with
,
Mat.
16.17
.
as
also
foreseeing
his
extraordinary
Love
towards
himself
,
though
not
he
,
but
his
Brother
Andrew
,
was
his
first
follower
,
and
James
and
John
were
his
Kinsmen
)
foretelling
I
say
this
his
pre-election
;
and
then
changing
his
name
(
which
also
he
now
reiterates
Luk.
6.14
.
)
into
Cephas
,
a
Stone
or
Foundation
,
the
meaning
of
which
he
expounds
,
Mat.
16.18
.
to
him
also
in
a
more
particular
manner
,
Ibid.
v.
19.
committing
the
keyes
of
the
Church
,
and
more
specially
praying
Luk.
22.32
.
for
the
not
failing
of
his
faith
.
The
two
next
Disciples
,
that
were
most
intimate
with
him
,
were
James
and
John
,
the
Sons
of
Zebedee
,
whom
he
sur-named
Boanerges
,
sons
of
Thunder
or
Thunderers
,
probably
from
an
extraordinary
Valour
appearing
in
their
Spirit
,
striking
terrour
into
their
Auditors
.
Which
mettal
and
forth-putting
beyond
others
perhaps
was
discerned
by
their
Mother
,
when
that
confident
request
was
presented
by
her
,
or
also
by
them
,
to
our
Lord
,
concerning
their
sitting
next
to
himself
in
his
Kingdom
;
and
when
also
asked
whether
for
sharing
with
him
in
his
honours
they
were
able
first
to
undergo
his
sufferings
,
they
returned
that
confident
answer
,
we
are
able
.
And
indeed
one
of
them
was
he
that
first
drank
of
our
Lords
cup
,
and
suffered
Martyrdom
the
first
of
all
the
Apostles
,
which
seems
to
have
happened
from
his
great
forwardness
,
and
fervid
zeal
in
his
Sermons
,
against
the
murtherers
of
our
Lord
.
Something
also
of
S.
John's
(
but
just
)
severity
towards
Hereticks
and
Seducers
,
and
refractory
,
seems
to
appear
in
his
2
Epist.
v.
9.10
.
-
and
3d.
v.
10.
-
and
in
our
Lords
Epistles
,
penned
by
him
,
.
Apoc.
2.
and
3.
chapters
.
And
his
confident
behaviour
in
the
High
Priests
Pallace
,
pressing
in
there
after
our
Lord
,
and
introducing
Peter
,
then
more
timorous
,
shews
him
a
person
of
much
spirit
and
courage
.
Lastly
,
that
speech
of
these
two
brothers
Luk.
9.54
.
where
saith
he
.
—
When
James
and
John
saw
this
,
they
said
,
Lord
wilt
thou
that
we
command
fire
to
come
down
from
heaven
,
and
consume
them
,
as
Elias
did
:
and
in
the
same
place
,
v.
49.
Johns
hasty
forbidding
one
,
that
cast
out
Devils
in
our
Lords
name
,
to
forbear
it
for
the
future
,
shews
such
appellation
of
Boanerges
not
given
by
our
Lords
omniprescience
without
just
ground
.
And
indeed
an
extraordinary
valour
and
height
of
spirit
appears
in
all
these
three
Disciples
,
chosen
for
a
nearer
attendance
on
our
Saviour
,
which
valour
also
S.
Peter
,
the
third
of
them
,
manifested
on
many
occasions
.
To
these
three
our
Lord
gave
honorary
Names
,
to
none
of
the
rest
.
§
.
256
The
order
wherein
they
are
ranked
by
the
several
Evangelists
,
is
much
what
the
same
,
Simon
Peter
alwaies
retaining
the
first
place
,
and
our
Lords
three
Kinsmen
being
put
last
,
except
Judas
Iscariot
.
And
among
them
,
there
being
two
having
the
name
of
James
and
of
Simon
,
and
of
Judas
,
for
distinction
sake
,
the
latter
James
is
called
Jacobus
Alphei
(
as
is
supposed
brother
to
S.
Joseph
)
viz.
his
Son
;
and
Mark.
15.40
.
called
James
the
less
,
son
to
Mary
(
i.
e.
Alpheus
,
or
Cleophas
his
wife
,
Jo.
19.25
.
)
who
is
said
therefore
to
be
our
Lords
Mothers
sister
.
So
the
latter
Simon
is
called
the
Cananite
,
or
Cananean
,
or
of
Cana
,
it
seems
from
his
living
there
formerly
,
which
Hebrew
word
,
signifying
zeal
in
the
Greek
,
he
was
also
called
Zelotes
.
See
Mat.
10.4
.
and
Luk.
6.5
.
Jude
also
,
the
brother
of
James
,
is
called
Thaddeus
,
Mark
.
3.18
.
and
Lebbeus
,
Mat.
10.3
.
(
for
variety
of
names
to
the
same
person
was
very
usual
with
the
Jews
)
so
Matthew
had
another
name
of
Levi
:
and
Thomas
is
called
also
Didimus
,
this
Greek
word
signifying
the
same
as
the
Hebrew
Thomas
,
viz.
Geminus
.
As
for
Judas
Iscariot
,
he
is
thought
to
be
called
so
from
the
Town
where
he
was
born
.
But
Issachar
,
signifying
Merces
(
see
Gen.
30.18
.
)
seems
also
in
this
sense
a
name
very
proper
to
him
.
After
the
Election
of
these
twelve
,
out
of
the
turba
discipulorum
,
all
the
rest
of
his
Disciples
,
who
were
also
(
as
appears
in
the
History
of
the
Gospel
)
to
stay
with
him
yet
for
some
time
,
to
be
better
instructed
before
their
Mission
abroad
;
and
the
multitudes
also
now
again
gathered
about
him
,
he
preached
unto
them
that
famous
Sermon
in
the
Mount
,
delivered
in
Mat.
5th
.
6th
.
and
7th
.
Chapters
,
and
in
Luk.
6.20
.
containing
all
the
most
high
,
and
noble
precepts
and
Counsels
of
Christianity
,
and
his
new
Gospel
,
which
it
is
said
the
people
heard
with
much
admiration
and
astonishment
,
Mat.
7.29
.
far
transcending
all
those
of
former
Philosophy
;
or
also
many
of
those
expresly
and
explicitly
delivered
in
the
former
Law
of
Moses
;
and
these
new
Evangelical
Commandements
,
given
as
I
have
said
,
much
what
at
the
same
time
as
the
law
before
was
,
and
as
the
Holy
Spirit
was
to
be
,
viz.
about
Pentecost
,
and
in
a
Mountain
also
,
as
was
the
Law
:
and
this
his
Sermon
also
vindicating
the
Law
to
a
tittle
,
and
being
a
most
perfect
Exposition
of
it
,
which
was
then
in
many
things
much
misunderstood
,
and
the
true
sense
thereof
much
relaxed
.
This
his
speech
he
directed
more
chiefly
to
his
new
chosen
Apostles
,
to
whom
some
part
of
it
,
and
especially
the
begining
,
is
more
particularly
applyed
.
First
acquainting
them
,
in
what
things
for
the
present
consisteth
their
true
felicity
,
much
contrary
to
the
imagination
and
designs
of
the
world
;
and
prearming
them
to
the
Hardships
and
sufferings
to
be
met
with
in
their
Office
;
from
which
they
were
not
therefore
to
withdraw
or
desist
,
they
being
the
light
and
salt
of
the
world
,
and
a
City
set
on
an
Hill
,
but
were
publickly
to
appear
against
all
opposition
,
especially
giving
every
where
good
example
;
exhorting
them
to
dependance
,
as
to
all
temporal
necessities
,
without
taking
thought
for
them
,
on
the
Divine
providence
.
Then
in
the
next
place
,
expounding
to
them
,
but
so
also
to
all
the
multitude
,
the
true
sense
of
the
law
,
much
contrary
to
the
then
ordinary
Glosses
of
the
Pharisees
;
and
which
law
,
unless
his
Disciples
kept
,
and
observed
better
than
the
other
,
they
should
not
enter
into
the
Kingdom
of
heaven
:
which
law
also
he
told
them
he
came
not
to
destroy
or
to
relax
(
as
he
was
traduced
)
but
to
fulfil
,
and
vindicate
even
to
the
least
tittle
thereof
.
Lastly
,
He
instructs
them
in
their
behaviour
,
and
in
the
right
performance
of
the
three
great
Christian
Duties
of
Praier
,
Almes
,
and
Fasting
.
§
.
257
Concerning
Beatitude
,
thus
he
teacheth
them
,
that
as
to
this
present
life
;
It
consisted
,
¹
In
Poverty
;
poverty
either
outwardly
,
in
their
Estate
and
temporal
fortunes
,
or
at
least
in
Spirit
,
and
without
having
joy
and
consolation
in
wealth
and
riches
possessed
;
which
hath
made
many
having
in
the
reaping
no
benefit
,
to
quit
also
the
trouble
,
of
them
,
and
to
make
his
Disciples
,
and
other
Auditors
happy
in
this
way
tend
those
Counsels
,
of
his
following
in
Mat.
c.
6.11
,
19
,
24.
&c.
to
the
end
,
and
-
chap.
7.11
.
The
Beatitude
of
which
poor
he
declares
to
be
their
enjoying
hereafter
a
Kingdom
in
heaven
.
²
Again
consisted
in
weeping
and
mourning
for
the
present
(
a
beatitude
opposed
to
sensual
pleasures
and
delights
,
as
poverty
is
to
riches
)
the
frequent
occasion
of
which
mourning
,
in
this
world
,
our
Lord
shews
in
his
Relation
of
the
eighth
Beatitude
;
because
men
good
and
virtuous
,
and
lovers
of
him
,
the
world
will
certainly
hate
,
and
a
thousand
waies
molest
them
;
and
so
for
the
prefent
.
Job
.
16
,
20.
—
Mundus
gaudebit
(
saith
our
Lord
)
vos
autem
contristabimini
.
And
Omnis
disciplina
(
with
which
God
exerciseth
here
his
Servants
)
in
praesenti
quidem
(
saith
the
Apostle
)
videtur
non
esse
gaudii
,
sed
maeroris
;
and
lastly
,
All
being
sinners
it
must
be
a
continued
penitential
sorrow
here
,
Heb.
12
,
11.
that
shall
attain
Bliss
hereafter
.
Now
the
felicity
of
these
present
mourners
is
promised
hereafter
to
be
perpetual
Consolations
.
3ly
.
Consisted
in
Meekness
,
humility
,
and
lowliness
of
mind
,
a
sure
companion
of
poverty
and
mourning
.
To
which
meekness
appertain
those
lessons
and
Counsels
of
our
Lord
,
following
in
Mat.
chap.
5.
from
vers.
21.
to
27.
and
from
vers.
38.
to
the
end
of
that
chapter
,
and
chap.
6.12.14
.
-
and
chap.
7.1
.
the
observance
of
these
Counsels
being
an
effect
of
lowliness
of
heart
.
And
as
the
reward
in
the
other
Beatitudes
is
said
to
be
the
Kingdom
of
heaven
,
so
of
this
the
inheritance
of
the
earth
,
alluding
to
Psalm
.
36.11
.
—
Mansueti
haereditabunt
terram
;
perhaps
,
partly
because
the
good
things
thereof
are
seldom
gotten
,
or
at
least
not
long
preserved
,
or
quietly
possessed
,
by
turbulent
,
contentious
and
litigious
spirits
.
But
the
ultimate
and
eternal
inheritance
of
these
meek
souls
,
is
the
new
Heaven
and
Earth
spoken
of
Apoc.
21.1
,
2.
to
which
this
promise
relates
.
4ly
.
Consisted
in
hungring
and
thirsting
after
,
and
pursuing
with
our
whole
design
,
the
Kingdom
of
God
,
righteousness
and
Holiness
.
Lessons
and
advices
tending
to
the
which
happiness
are
those
following
chap.
6.19
.
&c.
and
from
vers.
24.
to
the
end
of
the
Chapter
,
and
chap.
7.11
.
But
yet
by
the
woe
in
S.
Luke
,
that
is
opposed
to
this
Blessed
here
,
—
Woe
unto
you
that
are
full
,
for
ye
shall
hunger
and
thirst
;
this
beatitude
(
like
the
former
)
seems
to
include
also
a
great
temperance
and
abstinence
,
and
the
not
satiating
themselves
with
,
or
having
any
thirst
after
,
secular
pleasures
and
contents
;
These
two
hungers
,
after
earthly
,
and
after
heavenly
things
,
not
consisting
well
together
.
For
which
see
what
our
Lord
saith
Mat.
6.24
,
33.
Now
to
this
present
hunger
and
thirst
,
the
felicity
promised
hereafter
is
a
full
satiety
of
all
good
things
.
§
.
258
From
these
our
Lord
passeth
to
the
Beatitudes
attainable
here
in
our
behaviour
toward
our
Neighbours
,
and
placeth
the
fifth
Beatitude
in
shewing
all
mercifulness
,
charity
,
and
compassion
toward
them
,
in
all
their
necessities
;
further
explained
in
his
Lessons
following
in
chap
,
5.44
.
-6.12
,
14.
-7.1
,
12.
viz.
in
performing
such
mercy
to
them
,
as
we
in
our
needs
would
desire
from
them
,
freely
forgiving
(
without
wrath
and
expostulating
which
is
a
degree
of
revenge
all
their
faults
and
trespasses
toward
us
.
Nay
even
loving
them
when
they
hate
us
;
blessing
when
they
curse
us
;
doing
good
to
them
when
they
evil
to
us
.
The
reward
of
which
our
mercy
to
others
is
promised
hereafter
Gods
like
mercy
to
us
,
in
pardoning
all
our
trespasses
against
him
,
that
excludes
us
from
his
friendship
and
from
Glory
.
§
.
259
The
sixth
Beatitude
consisteth
in
cleanness
and
purity
,
not
only
of
our
actions
,
abstaining
from
any
wicked
deeds
against
our
Neighbour
,
but
also
in
heart
(
opposed
to
the
Pharisees
munditia
carnis
)
abstaining
from
Lust
,
and
concupiscence
,
and
irregular
passions
there
towards
him
,
explained
in
these
following
Lessons
in
his
Sermon
,
chap.
5.19
,
(
observing
the
little
commandments
)
again
vers.
22
,
28
,
29.
chap.
6.22
.
-7.1
,
2
,
21.
Keeping
not
only
our
hands
from
killing
,
but
hearts
from
any
passion
of
anger
against
our
neighbour
;
not
only
from
committing
adultery
or
fornication
with
,
but
lusting
after
,
a
woman
;
not
only
from
accusing
our
neighbour
falsly
,
but
making
any
sinister
judgment
in
our
hearts
of
him
;
wherefore
think
ye
evil
in
your
hearts
,
said
our
Lord
to
the
Pharisees
,
Mat.
9.3
,
4.
when
they
said
none
of
him
?
And
out
of
the
heart
proceed
the
things
which
defile
us
,
Mat.
15.18
,
19.
For
out
of
the
heart
(
saith
he
)
proceed
(
because
in
the
heart
they
are
transacted
)
murthers
,
adulteries
,
fornications
,
thefts
,
false-witness
,
blasphemies
;
and
out
of
the
abundance
of
the
heart
the
mouth
speaketh
;
and
how
can
ye
being
evil
speak
good
things
Mat.
12.34
.
and
there
begining
every
evil
and
good
work
.
And
therefore
it
is
on
this
part
that
God
chiefly
casts
his
eye
,
1
Sam
,
16.7
.
and
there
sees
the
breaches
of
both
tables
,
and
the
beauty
or
deformity
of
the
soul
.
And
the
happiness
promised
hereafter
to
such
purity
of
heart
is
their
eternal
seeing
and
beholding
of
God
,
according
to
.
Apoc.
22.4
.
(
for
without
such
purity
none
may
see
him
Heb.
12.14
.
-
Apoc.
21.27
.
)
And
an
extraordinary
fruition
,
and
sense
of
his
Divine
presence
in
such
pure
hearts
also
,
here
in
this
present
life
Jo.
14.23
.
§
.
260
The
seventh
is
placed
in
the
zeal
on
all
occasions
of
making
and
preserving
peace
amongst
all
:
first
negociating
the
peace
of
all
men
with
God
,
which
was
the
Apostles
employment
2
Cor.
5.10
.
to
reconcile
men
to
God
,
and
especially
our
own
peace
with
him
;
keeping
all
quiet
,
and
in
due
subordination
within
our selves
,
in
the
obedience
of
the
flesh
and
inferiour
appetites
to
the
Spirit
.
2ly
.
Again
procuring
by
all
means
the
peace
of
men
among
themselves
;
where
either
they
have
given
us
,
or
we
them
,
any
offence
,
endeavouring
a
speedy
reconcilement
;
contributing
here
even
so
far
as
not
to
resist
the
evil
received
from
them
;
patiently
to
put-up
quarrels
,
and
endure
affronts
,
suffer
wrong
from
,
rather
than
go
to
law
with
,
them
1
Cor.
6.7
.
Taking
all
things
said
or
done
in
good
part
,
and
the
best
sense
.
See
1
Cor.
7.15
.
-
Rom.
12.18
.
the
likelyest
waies
surely
to
gain
every
ones
peace
with
us
;
and
lastly
making
them
also
friends
,
as
much
as
we
can
,
one
with
another
,
as
Christ
came
down
from
heaven
,
and
shed
his
blood
,
to
make
us
friends
with
God
.
Col.
1.20
.
See
this
peace-making
explained
in
his
lessons
following
Mat.
5.24
,
25
,
39.
&c.
And
the
happiness
promised
to
such
peace-makers
is
:
that
they
shall
be
specially
called
the
children
of
God
,
(
repeated
Mat.
5.45
.
and
see
Eph.
4.32
.
and
5.1
.
)
of
God
,
who
is
the
great
peace-lover
and-maker
reconciling
,
though
by
the
death
of
his
only
Son
,
the
world
to
himself
Col.
1.20
.
and
doing
good
continually
even
to
the
unjust
and
unthankful
Mat.
5.45
.
and
that
as
his
children
they
shall
be
made
Heirs
of
all
things
,
Apoc.
21.7
.
§
.
261
Lastly
,
The
eight
Beatitude
is
placed
after
all
such
peace-keeping
with
,
and
making
between
,
others
in
suffering
(
through
the
envy
and
malice
of
the
world
toward
all
good
people
)
many
persecutions
and
hardships
,
Defamations
and
reproaches
for
God's
and
for
righteousness
sake
.
To
which
persecuted
and
sufferers
the
happiness
promised
hereafter
is
an
exceeding
great
and
Prophet-like
Reward
beyond
others
in
the
Kingdom
of
Heaven
Mat.
5.12
.
§
.
262
These
are
our
Lords
Blessed
ones
,
viz.
those
living
here
for
the
present
in
many
secular
sufferings
,
mortifications
and
restraints
.
For
such
are
¹
poverty
;
and
²
mourning
;
and
³
the
not
thirsting
or
longing
after
any
earthly
contents
or
satisfactions
,
but
after
righteousness
;
⁴
Humility
and
meekness
and
pardoning
all
offences
;
⁵
Charity
and
distributing
what
we
can
spare
to
others
necessities
;
⁶
putting
up
wrongs
,
and
keeping
peace
with
,
and
also
making
peace
amongst
,
all
men
to
the
uttermost
;
⁷
Not
as
much
as
indulging
our selves
the
liberty
of
thinking
any
evil
,
or
harbouring
any
unlawful
lust
or
displeasure
in
our
heart
against
our
Neighbour
;
And
lastly
,
⁸
in
and
for
our
doing
well
suffering
evil
.
Not
that
happiness
lies
in
these
things
;
for
no
suffering
for
the
present
is
joyous
but
grievous
Heb.
12.11
.
but
that
for
these
it
is
promised
us
hereafter
;
our
then
receiving
mercy
,
and
being
satiated
and
filled
,
our
possessing
the
Kingdom
of
Heaven
,
inheriting
the
new
Earth
Apoc.
21.1
,
2.
Our
seeing
God
,
and
being
made
his
sons
and
heirs
of
all
things
Apoc.
21.7
.
and
especially
the
persecuted
and
sufferers
here
receiving
an
exceeding
great
reward
there
beyond
all
others
.
§
.
263
After
the
eight
Beatitudes
,
on
the
other
side
(
in
S.
Luke
chap.
6.22
.
)
Our
Lord
pronounceth
four
woes
:
¹
To
the
rich
here
;
²
To
the
full
;
³
To
the
merry
and
rejoycing
,
⁴
To
the
by-all-well-spoken
of
,
honoured
,
and
applauded
,
Viz.
to
such
as
would
place
their
happiness
,
and
seek
their
content
,
and
take
out
their
good
things
here
on
earth
.
Woe
unto
you
,
saith
be
,
because
ye
have
already
received
your
Consolation
,
and
because
hereafter
shall
follow
to
you
poverty
,
and
hunger
,
and
thirst
,
and
eternal
mourning
,
and
ignominy
:
as
we
know
was
said
and
happened
to
the
rich
man
Luk
16
,
24
,
25.
§
.
264
Such
therefore
being
the
true
woes
,
and
the
other
the
true
Beatitudes
,
of
this
present
life
,
our
Lord
continued
his
speech
to
them
,
that
all
should
endeavour
to
be
rich
in
heavenly
treasures
,
there
alwaies
preserved
and
laid
up
safely
for
them
;
not
labouring
for
earthly
so
soon
consumed
or
easily
taken
from
them
.
And
that
where
every
ones
treasure
is
,
there
will
also
his
heart
and
affections
be
.
And
therefore
these
their
affections
not
set
on
heaven
(
where
they
ought
alwaies
to
have
bin
)
if
their
treasures
be
on
earth
:
and
that
according
as
these
affections
are
rightly
or
otherwise
disposed
,
so
will
all
their
affairs
go
well
or
miscarry
,
as
the
eye-sight
bad
the
whole
Body
walkes
in
darkness
.
That
there
is
no
serving
two
Contrary
Masters
,
but
that
in
satisfying
one
they
must
displease
the
other
.
Therefore
that
they
should
lay
aside
all
careful
thought
for
the
things
of
this
world
;
for
their
life
,
what
they
should
eat
or
drink
to
sustain
it
:
or
for
their
Body
,
with
what
they
should
cloth
it
:
for
that
all
their
care
was
not
able
to
add
one
cubit
to
their
stature
,
nor
(
as
else-where
he
saith
)
to
make
one
hair
white
or
black
:
and
if
they
were
not
able
to
do
that
which
was
least
,
why
should
they
take
thought
for
the
greater
(
Luk.
12.26
.
)
which
is
still
less
in
their
power
.
Mat.
6.22
.
That
the
life
it self
was
much
more
than
meat
with
which
it
was
nourished
,
and
the
Body
than
rayment
with
which
it
was
covered
:
and
that
if
these
were
not
made
by
,
but
freely
bestowed
on
,
them
,
that
he
that
gave
them
that
which
was
more
would
give
them
also
what
was
less
;
and
being
so
bountiful
,
as
to
give
that
which
was
much
more
valuable
,
would
in
like
manner
bestow
in
their
necessity
that
which
was
much
less
considerable
,
viz.
food
for
the
one
,
and
clothing
for
the
other
;
which
also
they
saw
he
did
to
his
other
creatures
,
much
inferiour
to
themselves
,
without
any
solicitude
of
theirs
:
food
to
the
fouls
of
the
Air
without
their
sowing
or
reaping
;
and
apparel
to
the
flowers
of
the
field
even
with
more
pure
,
lively
,
and
resplendent
colours
than
that
of
Solomon
when
in
all
his
glory
and
this
without
their
carding
or
spinning
is
done
to
the
flowers
,
that
though
so
shining
to
day
are
to
morrow
to
be
cut
down
and
cast
into
the
Oven
:
as
also
elsewhere
he
tells
them
,
that
not
so
much
as
a
Sparrow
(
that
five
of
them
are
sold
for
two
farthings
)
is
forgotten
before
his
Father
,
nor
falls
to
the
ground
without
his
taking
notice
of
it
;
and
that
they
were
of
more
value
to
him
than
many
Sparrows
;
and
the
very
hairs
of
of
their
head
all
numbred
by
him
.
Mat.
10.28
.
Luk.
12.6.7
.
That
their
heavenly
Father
,
to
whom
they
had
now
through
him
the
Son
,
acquired
so
near
a
relation
,
well
knew
before
all
their
want
,
and
as
being
such
would
provide
for
them
:
that
such
lower
cares
took
up
the
thoughts
of
worldlings
,
but
that
theirs
ought
to
be
raised
to
higher
matters
,
seeking
and
pursuing
after
the
Kingdom
of
God
and
the
righteousness
and
holiness
thereof
;
and
that
all
these
other
necessities
should
be
(
unsought
for
)
sufficiently
supplyed
;
that
therefore
to
day
the
should
not
be
distracting
their
thoughts
concerning
to
morrow
,
for
that
the
provisions
of
to
day
were
trouble
enough
.
§
.
265
That
the
attendance
on
those
higher
matters
were
worthy
of
their
whole
intention
;
since
the
way
here
,
that
leads
to
eternal
destruction
,
was
indeed
very
wide
and
broad
,
and
so
very
many
took
that
course
,
but
that
leading
to
eternal
life
streit
and
narrow
,
and
few
that
found
it
.
And
that
whatever
they
thought
of
the
righteousness
of
the
Scribes
and
Pharisees
,
esteemed
so
strict
a
sect
a
mong
them
;
yet
if
their
righteousness
was
no
better
than
theirs
,
their
souls
would
perish
,
and
they
fall
short
of
Heaven
.
And
that
he
came
not
(
as
he
was
traduced
)
with
his
new
Gospel
to
destroy
or
take
away
the
former
law
of
Moses
,
but
to
fulfil
it
in
all
things
;
First
for
all
the
Ceremonies
and
types
thereof
,
that
they
should
have
in
him
a
perfect
completion
,
as
to
the
Realities
answering
to
and
prefigured
,
and
signifyed
by
,
them
,
and
all
the
predictions
and
prophecies
therein
be
fulfill'd
to
every
tittle
;
that
the
Body
of
heaven
and
earth
was
after
a
certain
time
to
vanish
and
pass
away
,
but
no
so
one
letter
of
Gods
word
.
Again
,
that
for
the
moral
commandements
and
precepts
of
the
Law
,
much
less
came
he
to
give
any
relaxation
to
mens
former
obedience
thereto
,
but
to
exact
the
observance
of
them
to
the
least
iota
(
having
procured
for
them
from
his
Father
the
Holy
Spirit
for
enabling
them
also
to
such
observance
)
and
that
he
,
who
did
not
endeavour
to
keep
those
that
were
slighted
and
accounted
the
least
of
these
Commandements
,
(
some
of
which
he
mentions
below
vers.
22
,
28
,
34
,
39.
not
being
angry
,
not
lusting
in
our
heart
,
not
swearing
at
all
,
&c.
not
rendring
evil
for
evil
,
&c.
)
as
well
as
those
thought
greater
,
could
not
reach
Heaven
or
eternal
happiness
.
In
prosecution
of
which
our
Lord
began
to
expound
to
them
the
true
meaning
and
just
extent
of
several
of
these
Laws
corrupted
by
the
former
glosses
of
the
Pharisees
and
human
Tradition
.
That
the
precept
of
not
killing
or
committing
murder
extended
not
only
to
not
taking
away
our
Neighbours
life
,
but
to
any
reproaching
or
vilifying
them
by
words
,
as
calling
him
silly
,
or
a
fool
(
which
said
without
cause
,
and
in
malice
,
toward
him
,
incurreth
not
the
sentence
of
a
Civil
Judg
to
some
corporal
punishment
,
or
also
death
(
in
these
lesser
Courts
in
the
several
Cities
,
or
that
greater
at
Jerusalem
)
,
but
even
of
damnation
to
hell-fire
)
;
again
,
extendeth
also
to
any
anger
or
disaffection
against
him
in
our
heart
.
Therefore
that
before
they
brought
any
Sacrifice
,
offering
,
or
gift
,
or
made
any
addresses
to
God
concerning
themselves
,
or
implored
his
pardon
of
their
faults
,
or
any
his
favours
to
them
,
they
should
call
to
remembrance
,
if
there
were
any
displeasure
or
disgust
between
them
and
their
neighbour
;
and
should
presently
procure
a
reconciliation
with
him
,
especially
if
such
neighbour
have
any
just
quarrel
against
them
on
the
former
account
;
that
thus
they
might
wisely
prevent
their
neighbours
complaints
to
God
the
Supreme
Judg
of
all
.
Whose
exact
justice
,
upon
such
wrong
done
,
would
certainly
cast
them
into
prison
,
and
before
any
releasment
require
of
them
the
uttermost
farthing
,
if
they
were
not
diligent
thus
before
hand
,
and
whist
they
have
opportunity
in
this
life
,
to
make
their
composition
and
peace
with
him
.
§
.
266
Our
Lord
having
said
this
in
exposition
of
the
Commandment
,
proceeds
to
the
second
,
of
committing
Adultery
:
the
most
natural
,
impetuous
and
troublesome
of
our
passions
being
these
two
,
Anger
and
Lust
;
the
one
from
an
excess
of
hate
towards
another
,
the
other
of
Love
.
After
the
bridling
of
the
one
,
he
now
prescribes
that
of
the
other
;
and
to
this
purpose
tells
them
,
that
this
precept
also
of
not
committing
adultery
,
extended
not
only
to
not
actually
lying
with
our
neighbors
wife
,
but
not
to
much
as
looking
on
her
,
or
any
other
woman
(
not
our
own
wife
)
with
any
lustful
thoughts
;
for
that
all
such
persons
were
guilty
of
committing
adultery
already
with
such
persons
in
their
heart
.
And
therefore
,
that
it
even
our
right
eye
,
or
right
hand
should
be
the
instrument
or
tempter
to
offend
God
in
such
a
manner
,
it
were
better
(
if
we
could
procure
no
other
remedy
of
committing
such
sin
without
doing
this
)
even
to
pluck
out
this
,
though
our
right
,
eye
,
or
cut
off
our
right
hand
,
than
to
sin
against
God
,
and
so
have
not
this
eye
or
hand
only
lost
,
but
our
whole
Body
cast
for
such
offence
into
eternal
flames
.
Intimating
at
least
our
cutting-off
the
observed
occasions
of
sin
,
even
though
these
seem
as
precious
and
dear
unto
us
as
our
eye
or
right
hand
.
That
also
in
marriage
they
were
religiously
to
observe
such
an
Holy
Contract
,
and
patiently
bear
this
great
Yoke
,
when
not
well
and
discreetly
engaged
,
without
expecting
any
relief
or
indulgement
of
a
separation
or
divorce
afterward
(
contrary
to
the
great
liberty
they
had
taken
herein
)
except
in
the
case
of
Fornication
.
And
in
such
case
also
that
the
parties
might
not
upon
this
presently
clap
up
new
marriages
better
suting
with
their
new
affections
and
amours
,
but
were
to
live
continently
and
single
(
for
God
gives
ability
)
in
such
a
separation
.
Things
which
said
by
our
Lord
elsewhere
the
Disciples
so
check
d
at
,
Mat.
19.10
.
that
they
concluded
it
was
better
to
forbear
marriage
if
having
so
streit
obligations
upon
it
.
§
.
267
From
this
he
proceeds
to
some
liberties
and
indulgments
,
they
practised
contrary
to
the
intention
of
the
Divine
Law
,
in
their
conversation
with
their
neighbour
;
especially
in
a
custome
of
oaths
and
other
aggravating
asseverations
,
mostly
coming
from
an
evil
root
in
their
discourses
and
treatings
;
which
is
contrary
to
the
simplicity
and
moderation
that
ought
to
be
in
their
words
,
and
reverence
towards
God
and
his
creatures
in
relation
to
him
that
ought
to
be
observed
in
their
Oath
.
In
which
matter
he
instructs
them
,
that
the
precept
concerning
an
oath
Lev.
19.12
.
and
Deut.
6.13
.
Viz.
that
they
should
not
forswear
themselves
,
and
should
perform
unto
the
Lord
their
Oaths
did
not
allow
them
a
liberty
to
swearing
also
whenever
they
spake
a
truth
;
swearing
,
either
by
God
himself
,
or
by
any
of
his
Creatures
.
Or
secure
them
that
swearing
also
by
some
of
Gods
creatures
(
at
least
such
as
by
some
Consecration
had
not
a
more
special
relation
to
him
as
the
Sacrifice
,
the
Gold
of
the
Temple
,
&c.
)
signifyed
nothing
and
had
no
guilt
in
it
(
according
to
their
false
Glosses
,
thinking
reverence
in
using
Oaths
was
only
confined
to
the
name
of
God
,
and
to
his
name
,
not
as
to
swearing
,
but
only
false-swearing
by
it
.
)
But
that
,
Mat.
23.16
.
(
excepting
where
necessity
and
matters
of
great
consequence
required
it
)
in
which
case
we
find
Gods
greatest
Saints
for
advancing
truth
to
have
used
it
Heb.
6.16
.
)
And
an
end
of
all
strifes
among
men
,
faith
the
Apostle
,
is
an
Oath
)
their
ordinary
communication
,
and
discourse
,
and
dealing
with
their
Neighbour
,
was
to
be
without
any
swearing
at
all
;
either
by
God
himself
,
(
whose
name
they
were
at
no
time
to
take
in
vain
;
)
Or
by
any
of
his
Creatures
,
over
the
least
of
which
,
even
an
hair
,
they
had
no
power
to
make
it
white
or
black
;
and
all
which
they
ought
to
reverence
for
the
relation
they
have
to
him
,
who
at
the
first
made
them
,
and
alwaies
replenishes
and
dwelleth
in
them
.
But
that
their
ordinary
communication
should
be
plain
and
simple
(
and
without
endeavouring
with
any
such
attestations
,
or
artifice
to
add
weight
to
their
words
)
Yea
,
Yea
:
Nay
,
Nay
;
as
our
Lords
Amen
,
Amen
,
their
assertion
only
being
reiterated
where
less
credited
;
for
that
what
was
more
than
this
came
of
Evil
,
i.
e.
some
irreverence
toward
God
in
himself
,
or
in
his
Creatures
;
and
again
,
of
evil
either
others
having
more
jealousy
of
the
truth
of
our
words
than
they
ought
,
which
in
them
is
malice
,
or
from
our
own
desiring
to
add
more
weight
to
our
words
than
the
matter
requires
,
which
in
us
is
a
faulty
ambition
.
See
this
Lesson
of
our
Lord
repeated
again
by
St.
James
chap.
5.12
.
—
Above
all
things
,
my
Brethren
,
swear
not
,
&c.
least
ye
fall
into
condemnation
.
Swear
not
,
as
for
the
former
reasons
,
so
also
for
the
surer
avoiding
perjury
,
a
great
and
dangerous
sin
;
a
sin
,
not
only
as
other
sins
,
inheriting
,
but
also
mocking
,
Gods
vengeance
.
§
.
268
Having
said
this
,
of
the
reverence
we
ought
to
bear
towards
God
,
and
also
all
his
creatures
in
matter
of
Oaths
;
and
of
the
simplicity
,
and
innocency
,
and
moderation
,
that
ought
to
be
of
our
words
in
all
our
Conversation
;
and
the
prudent
art
of
avoiding
perjury
by
not
swearing
at
all
,
he
proceeds
to
some
other
precepts
,
regarding
our
carriage
to
our
neighbour
,
that
was
also
much
misinterpreted
by
the
Pharisees
,
and
transgressed
in
Common
practice
.
That
herein
,
whereas
it
hath
bin
said
formerly
Exod.
21.24
.
-
Deut.
19.19
,
21.
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
;
they
should
not
take
any
such
revenge
,
or
call
for
justice
and
satisfaction
for
the
injuries
or
losses
,
done
to
them
;
but
if
they
would
be
perfect
,
remit
and
pardon
them
:
and
to
any
evil
done
them
make
no
resistance
;
at
least
in
smaller
wrongs
,
and
damages
(
a
cuff
on
the
ear
,
losing
a
coat
,
going
a
mile
or
two
,
bearing
opprobrious
words
,
&c.
)
or
where
the
publick
good
was
not
concerned
,
or
their
own
absolute
necessities
.
That
if
any
one
should
smite
them
on
the
one
cheek
,
they
should
,
out
of
the
amity
they
bear
him
,
and
love
to
peace
,
rather
turn
the
other
,
than
make
a
quarrel
and
strike
again
.
[
And
the
same
behaviour
here
seems
to
be
commended
by
our
Lord
in
words
,
which
is
in
actions
;
that
in
opprobrious
language
,
discourses
,
disputes
,
we
should
not
make
to
them
any
replyes
,
where
these
probably
effectless
;
and
which
may
rather
offend
,
than
edify
;
expressed
in
this
Sermon
,
in
his
warning
us
not
to
cast
our
precious
things
before
those
,
who
for
them
will
only
be
more
enraged
against
,
and
sooner
fall
upon
us
:
and
a
lesson
himself
so
eminently
practised
before
his
passion
.
—
Propter
te
sustinui
opprobrium
Psal.
68.7
.
-
And
—
Like
a
Lamb
dumb
before
his
shearer
.
]
—
So
if
one
takes
away
their
cloak
they
should
give
him
their
coat
also
;
Act.
8.32
.
forc't
to
go
a
mile
in
another
employments
,
go
with
them
twain
.
So
any
taking
away
by
violence
their
goods
,
not
require
them
again
of
him
;
at
least
when
they
can
any
way
spare
them
,
rather
than
break
friendship
,
or
make
a
quarrel
for
any
of
these
things
,
or
go
to
law
.
That
also
they
should
freely
lend
to
every
one
,
not
only
friends
,
or
kindred
,
that
would
borrow
,
tho
he
not
able
to
repay
it
;
and
give
to
him
that
asked
(
supposed
necessitous
)
though
he
never
able
to
repay
it
.
Deut.
24.12
.
§
.
269
All
these
Lessons
,
I
say
,
our
Lord
proposed
,
though
not
as
(
in
all
cases
)
a
Christians
duty
,
yet
as
a
Christians
greater
perfection
;
and
this
way
far
more
beneficial
to
us
than
practising
the
Contrary
,
though
the
Contrary
may
be
done
without
any
guilt
:
whilst
thus
we
preserve
a
firm
peace
and
tranquillity
in
our
mind
by
a
little
suffering
,
when
resistance
and
contention
hardly
can
be
without
some
degree
of
hatred
toward
our
brother
,
and
desire
of
revenge
.
Again
,
thus
many
times
we
gain
over
our
brother
,
Mat.
18.15
.
and
convert
him
to
us
;
and
receive
voluntarily
from
him
,
by
such
our
condescention
,
that
amends
,
which
we
could
not
by
contending
;
at
least
we
are
recompensed
abundantly
by
God
for
what
we
have
,
with
such
an
holy
intention
,
suffered
from
them
;
Lastly
all
these
are
Heroical
practises
of
Humility
,
and
do
shew
a
true
contempt
of
these
temporal
things
(
not
thought
worthy
our
strife
)
,
and
a
desire
in
us
of
sufferings
,
in
Conformity
to
our
Lord
;
and
therefore
such
things
,
by
a
right
eye
,
are
looked
upon
as
favours
to
be
embraced
,
when
ever
offered
.
§
.
270
In
the
same
matter
also
our
Lord
presseth
further
,
that
they
should
not
only
patiently
,
and
without
any
revindication
suffer
evil
from
men
;
but
also
inwardly
love
those
who
did
it
to
them
,
and
again
out
of
this
Love
,
do
all
good
to
those
from
whom
they
received
such
evil
.
That
indeed
it
had
bin
said
among
them
formerly
,
that
they
should
love
their
Neighbour
,
and
hate
their
enemy
:
(
See
Luk.
10.29
,
the
Lawyer
harping
upon
it
,
who
,
to
justify
himself
in
this
point
,
asked
,
who
was
his
Neighbour
,
and
our
Lord
,
to
instruct
him
herein
,
instanced
in
one
professed
enemy
shewing
mercy
on
another
,
a
Samaritan
on
a
Jew
.
)
And
perhaps
the
Pharisees
and
people
were
induced
to
such
a
perswasion
from
Gods
commanding
them
to
cut
off
the
Nations
,
who
were
by
him
sentenced
to
such
a
destruction
;
that
the
severity
thereof
might
be
a
warning
to
themselves
if
in
like
manner
offending
.
But
herein
the
Israelites
indeed
were
only
Executioners
of
Divine
justice
and
express
Commands
;
and
without
doubt
ought
to
have
done
this
thing
with
all
pitty
,
and
without
any
hate
toward
these
miserables
,
or
any
men
whatever
,
or
any
other
of
Gods
creatures
;
who
are
all
to
be
loved
for
his
sake
.
And
the
law
plainly
taught
,
and
the
Saints
under
it
practised
,
the
contrary
to
this
Pharisaical
corruption
:
See
Exod.
23.4
.
-
Job
.
31.29
.
-
Psal.
7.4
.
-
35.14
.
-
Prov.
24
.
17.-25.21
.
quoted
by
S.
Paul
Rom.
12.
-
If
thine
enemy
hunger
,
give
him
bread
,
doubtless
in
the
first
place
to
gain
our
enemy
to
us
,
as
Mat.
18.15
.
though
if
not
gained
the
issue
would
be
heaping
more
wrath
upon
him
:
but
this
contrary
to
our
intention
.
Our
Lord
therefore
informs
them
,
that
their
enemies
also
,
without
any
distinction
,
were
to
be
reckoned
amongst
their
Neighbours
,
and
so
they
were
also
to
love
them
as
themselves
;
do
good
to
those
that
hated
them
;
bless
those
that
cursed
(
which
thing
was
punctually
practised
afterwards
by
these
his
disciples
.
—
Being
reviled
we
bless
,
being
defamed
we
intreat
,
being
persecuted
we
suffer
it
,
and
resist
not
,
1
Cor.
4.12
,
13.
)
and
that
they
should
pray
for
those
that
despitefully
use
and
persecute
them
(
as
our
Lord
did
on
the
Cross
,
and
St.
Stephen
in
his
lapidation
)
.
For
that
if
they
loved
only
the
lovers
of
them
;
did
good
,
gave
,
or
lent
mony
to
those
returning
to
them
again
the
like
favours
;
what
extraordinary
thanks
or
reward
could
they
expect
from
God
,
for
this
,
usual
amongst
the
worst
of
men
,
Publicans
and
Heathens
?
but
for
doing
this
to
others
(
where
nature
so
much
relucts
)
their
reward
should
be
great
,
and
they
truely
the
children
of
the
most
high
,
and
much
resembling
him
herein
;
who
every
day
makes
his
Sun
to
rise
upon
,
and
his
raine
to
descend
for
,
the
unjust
,
and
his
enemies
;
and
is
kind
unto
the
unthankful
and
evil
;
and
is
the
great
reconciler
of
,
and
peace-maker
in
,
the
world
:
and
of
peace-makers
he
said
before
that
they
shall
specially
be
called
his
children
.
§
.
271
Lastly
,
for
these
matters
he
gave
them
this
general
rule
,
that
all
things
,
not
that
others
should
do
,
but
that
they
would
that
others
should
do
to
them
,
that
they
should
do
to
others
.
For
this
was
the
summ
of
what
the
laws
enjoyned
as
to
our
Neighbour
.
Further
,
to
enforce
this
,
he
alfo
assured
them
,
that
tho
they
were
not
to
do
to
others
what
others
in
any
kind
of
evil
did
to
them
;
Yet
that
whatever
they
did
to
others
,
the
same
should
be
done
again
to
them
:
and
as
they
meted
in
their
behaviour
and
carriage
to
others
in
good
or
evil
,
in
forgiving
and
giving
to
them
,
or
in
smiting
,
or
robbing
them
,
it
should
be
measured
to
them
again
(
Gods
justice
taking
great
care
of
it
,
as
he
did
before
,
being
complained-to
of
the
mans
paying
the
last
farthing
)
an
exact
measure
,
full
,
pressed
down
,
and
shaken
together
,
and
running
over
:
and
this
done
to
them
by
others
,
Gods
instruments
therein
,
though
they
saw
no
cause
to
expect
or
fear
it
from
the
same
persons
,
to
whom
themselves
had
formerly
done
good
,
or
harm
:
that
therefore
on
this
account
,
they
should
also
forbear
judging
,
censuring
,
or
condemning
others
,
that
themselves
might
not
be
so
.
And
that
they
should
rather
endeavour
to
see
the
greater
faults
in
themselves
,
than
blame
the
smaller
of
their
Neighbours
;
and
to
cast
the
beam
out
of
their
own
eye
,
before
they
pick
the
motes
out
of
other
mens
;
that
otherwise
in
their
attempting
to
rectify
,
lead
and
guide
others
,
whilst
themselves
also
are
blinded
,
the
end
thereof
will
only
be
their
falling
both
into
the
pit
.
§
.
272
Our
Lord
,
having
thus
expounded
the
true
extent
of
several
precepts
,
especially
if
they
would
observe
them
in
such
a
degree
,
as
might
attain
Christian
perfection
(
which
precepts
were
formerly
much
mis-understood
)
proceeds
further
to
instruct
them
in
the
manner
of
their
performance
in
general
of
their
good
works
,
and
of
those
three
great
Christian
Duties
;
the
first
relating
to
God
,
the
second
to
our
Neighbour
,
the
third
to
our selves
;
Prayer
,
Almes
,
and
Fasting
,
or
mortification
and
subduing
of
the
flesh
to
the
Spirit
:
of
their
performing
these
so
,
as
that
they
might
be
acceptable
to
,
and
rewardable
with
,
God
(
whilst
the
Pharisees
in
all
these
,
doing
them
with
a
wrong
intention
,
lost
but
their
labour
and
charge
)
.
[
Rewardable
I
say
,
For
as
in
Almes
and
charities
to
our
neighbour
God
hath
engaged
to
pay
to
us
again
,
and
that
pressed
down
,
what
ever
good
we
do
to
others
;
So
in
Prayer
he
looks
upon
us
as
much
honouring
him
thereby
;
and
in
fasting
,
as
suffering
something
for
his
sake
,
in
order
to
better
serving
him
by
subduing
of
the
flesh
;
and
so
also
for
these
in
his
great
bounty
provides
a
reward
.
But
in
all
these
our
Lord
saw
the
vain-glorious
Pharisees
to
loose
their
recompence
with
God
,
by
doing
them
to
be
seen
of
men
;
as
by
their
sounding
a
Trumpet
for
gathering
together
the
poor
,
when
they
had
almes
to
bestow
(
as
is
said
also
to
be
done
in
distributing
the
poors
Tithes
)
;
and
as
their
standing
in
the
market-place
,
to
perform
their
Devotions
,
supposed
to
be
made
there
,
for
Gods
rewarding
their
Benefactors
,
and
for
averting
his
judgments
from
the
people
,
&c.
By
this
device
gaining
much
charities
from
silly
women
;
and
by
their
hanging
down
their
heads
,
and
looking
pittifully
,
when
they
fast
upon
like
occasions
.
But
our
Lord
told
his
,
that
these
duties
,
to
be
recompenced
by
God
,
were
to
be
so
cleansed
from
all
applause
from
men
,
as
that
in
the
distributing
of
their
Almes
,
if
it
were
possible
,
the
left
hand
should
not
know
what
the
right
was
doing
:
and
that
in
fasting
,
they
should
rather
disguise
it
by
washing
their
face
and
anointing
their
Head
:
and
in
their
prayer
,
that
they
should
betake
themselves
to
their
Closet
,
and
shut
the
door
after
them
:
for
that
thus
the
more
they
endeavoured
to
hide
their
work
,
the
more
would
God
,
that
seeth
all
secret
things
,
manifest
it
in
a
publick
rewarding
thereof
.
§
.
273
That
also
in
their
prayers
,
they
should
not
use
many
vain
repetitions
,
like
the
heathen
,
out
of
any
diffidence
in
God
;
as
if
he
knew
,
or
understood
not
their
wants
before
they
asked
him
;
or
was
averse
,
or
careless
in
relieving
them
before
with
many
words
perswaded
thereto
.
For
that
if
they
,
so
evil
natured
,
rejected
not
the
prayers
of
their
children
,
but
give
all
things
necessary
or
good
,
for
them
,
how
much
more
would
the
infinite
goodness
and
kindness
of
their
Heavenly
Father
do
the
same
?
§
.
274
Thus
our
Lord
endeavours
to
arm
them
with
much
faith
and
confidence
in
their
devotions
:
knowing
how
necessary
this
is
to
the
good
success
of
their
prayers
,
and
to
fortify
them
against
all
distrust
,
either
of
his
divine
omniscience
,
or
paternal
compassion
.
[
But
here
we
must
not
forget
,
that
the
same
our
Lord
elsewhere
much
recommends
assiduity
and
importunity
in
prayer
,
as
n●cessary
to
excite
those
holy
affections
in
us
which
may
render
us
more
capable
of
his
Favours
.
Upon
this
account
,
pist.
121.
St.
Austine
,
in
his
Epistle
to
the
religious
Lady
Proba
,
giving
her
directions
concerning
her
prayer
,
exhorteth
her
especially
to
the
spending
of
much
time
therein
,
instancing
for
it
in
the
importunate
widdow
,
and
neighbour
Luk.
18.
commended
by
our
Lord.
—
For
that
(
saith
he
)
there
a
nobler
effect
will
follow
,
where
a
more
fervent
affection
goes
before
;
And
,
-
That
such
importunity
and
perseverance
is
necessary
;
that
our
desire
,
faith
,
hope
,
may
not
in
some
manner
grow
cold
.
For
neither
(
saith
he
)
is
praying
long
time
,
as
some
imagine
,
to
pray
with
much
speaking
.
Much
discourse
is
one
thing
,
a
continued
affection
another
.
For
it
is
written
of
our
Lord
himself
,
that
he
continued
all
night
in
prayer
;
and
that
he
prayed
longer
,
or
more
vehemently
:
where
what
did
he
but
give
us
an
example
,
Luk.
6.12
.
—
22.43
.
&c
Thus
he
commending
to
us
not
many
words
,
but
much
affection
:
praying
long
,
and
saying
little
.
]
For
their
praier
also
he
prescribed
them
that
form
,
full
of
Spirit
,
but
sparing
in
words
,
Our
Father
&c.
where
in
the
first
place
,
we
give
and
offer
up
all
Glory
to
this
celestial
Father
;
desiring
that
every
where
,
and
in
all
things
his
name
may
be
Sanctified
,
his
Kingdom
come
,
and
his
will
be
done
.
Then
we
petition
for
our selves
,
viz.
for
the
supply
of
our
daily
necessaries
;
for
the
pardon
and
remission
of
our
former
sins
and
offences
against
God
(
but
for
the
obtaining
of
this
,
engaging
also
the
remission
of
other
mens
trespasses
against
us
;
without
which
,
he
tells
us
no
pardon
was
to
be
expected
of
any
from
God
,
he
indeed
remitting
us
pounds
,
for
our
remitting
pence
)
;
then
,
for
the
future
,
his
delivering
us
from
any
temptations
,
that
may
hereafter
induce
us
to
offend
him
;
and
from
any
evil
,
punishment
,
or
misery
deserved
by
our
former
having
offended
him
.
Only
for
one
of
these
Petitions
,
the
obtaining
pardon
of
our
offences
against
him
,
he
layes
one
burden
upon
us
,
namely
our
engaging
the
remission
of
other
mens
trespasses
against
us
,
and
that
so
full
as
we
desire
his
towards
us
:
without
doing
which
he
tells
us
no
pardon
is
to
be
expected
from
him
.
§
.
275
This
of
the
contents
of
our
Lords
Sermon
,
as
it
seems
,
relating
more
generally
to
all
.
Another
part
of
his
speech
he
applyed
more
particularly
to
his
Disciples
:
telling
them
that
they
were
the
Salt
of
the
earth
,
which
he
had
provided
for
seasoning
the
insipidness
and
unsavoriness
thereof
towards
God
,
and
for
preserving
it
eternally
from
corruption
:
and
that
they
were
the
light
of
the
world
,
for
illustrating
its
darkness
:
And
lastly
,
a
City
or
Society
,
in
which
all
the
world
were
to
be
joyned
and
collected
,
and
to
become
Subjects
and
members
thereof
,
and
one
Body
or
Corporation
,
one
Faith
,
one
Spirit
&c
,
being
therein
Eph.
4.4
.
that
therefore
they
were
to
provide
,
that
this
Salt
should
not
become
unsavory
or
insipid
:
for
then
,
wherewith
could
that
,
which
is
to
season
all
others
,
be
seasoned
it self
;
And
that
this
light
should
not
be
put
under
a
bushel
;
nor
this
their
City
hid
as
it
were
in
a
vale
,
or
such
which
should
not
be
eminently
discovered
;
for
then
,
how
could
the
world
know
where
to
joyn
themselves
to
the
communion
thereof
.
Lastly
,
that
also
their
light
and
their
doctrine
were
to
be
accompanied
with
their
good
works
;
that
people
might
see
the
one
as
well
as
the
other
;
(
though
such
good
works
not
done
to
be
seen
of
men
;
nor
that
themselves
,
but
their
heavenly
Father
,
working
such
Sanctification
in
them
,
might
be
glorified
thereby
2
Cor.
8.21
.
-
Rom.
12.17
.
)
Their
example
,
and
practising
of
their
doctrine
,
being
much
the
more
difficult
,
and
this
much
more
effectually
converting
others
,
than
teaching
doth
1
Pet.
2.12
.
-
3.16
.
And
that
at
the
last
day
,
many
of
them
should
come
unto
him
,
saying
,
Lord
,
Lord
,
and
telling
what
great
matters
their
preaching
and
prophecying
in
his
name
had
effected
;
yet
should
they
be
rejected
on
this
account
,
that
their
works
were
evil
.
And
that
every
tree
thus
bringing
forth
ill
fruit
,
should
surely
be
cut
down
and
cast
into
the
fire
.
§
.
276
He
told
them
likewise
,
(
and
herein
also
gave
a
precaution
to
the
people
)
that
there
should
arise
among
them
many
false
Prophets
and
Teachers
;
who
should
come
in
sheep's
clothing
,
and
counterfeit
much
Sanctity
,
and
use
much
fair
language
,
&c.
but
yet
within
were
very
wolves
;
2
Cor.
11.3.13
.
and
that
there
was
one
sure
test
by
which
they
might
know
them
,
Viz.
by
the
fruits
they
bare
;
for
that
as
the
tree
was
bad
or
good
,
so
would
the
fruit
certainly
be
.
[
Which
rule
our
Lord
seems
to
have
given
them
upon
a
double
account
:
Both
because
truth
and
goodness
,
or
Holiness
proceed
from
the
same
Holy
Spirit
within
us
,
the
fountain
of
both
;
and
are
eternally
linked
together
:
and
so
errour
and
vice
.
So
that
(
all
things
truely
weighed
)
no
true
doctrine
can
ever
tend
to
an
evil
life
,
nor
errour
to
a
good
:
and
Holiness
,
alwaies
suffers
,
not
gains
,
by
a
lye
.
Therefore
also
are
truth
and
iniquity
frequently
opposed
-1
Cor.
13.6
.
-
Rom.
2.8
.
-
1.18
.
So
that
no
mans
wickedness
can
be
the
effect
or
consequent
of
any
truth
he
holds
:
though
who
holds
the
truth
may
still
be
wicked
,
from
another
principle
in
him
.
That
therefore
thus
true
and
false
teachers
may
be
known
by
the
fruit
of
their
doctrines
in
their
Auditors
;
if
these
tend
to
the
infusing
into
them
higher
degrees
of
all
kinds
of
piety
and
charity
;
Or
,
on
the
contrary
do
infuse
any
seeds
of
impiety
,
injustice
,
uncharitableness
,
sensual
liberty
,
uncleanness
,
or
sedition
,
and
disobedience
to
Dignities
and
Superiors
.
This
as
to
the
fruit
of
their
doctrines
.
But
secondly
,
because
as
to
their
persons
,
the
root
in
such
false
teachers
alwaies
is
evil
;
i.
e.
their
affections
and
intentions
are
perverted
,
which
perverse
affections
at
last
manifest
themselves
in
their
lives
and
practices
;
these
either
for
secular
ends
,
teaching
doctrines
not
believed
,
and
known
by
them
to
be
false
,
purposely
to
deceive
,
which
ends
and
hypocrisy
will
certainly
discover
themselves
in
their
works
;
or
tho
the
doctrines
taught
are
also
believed
by
them
,
yet
there
are
some
vicious
inclinations
respecting
secular
interests
,
which
do
induce
such
a
beleif
(
especially
where
they
depart
from
the
Traditions
of
the
Church
,
and
former
Superiours
)
:
and
such
secular
interests
will
appear
in
their
works
,
and
manners
;
and
the
heart
,
bad
in
one
thing
,
will
be
so
in
another
.
Therefore
the
Apostles
do
describe
frequently
such
false
teachers
,
as
vitious
in
their
lives
,
and
seducing
with
their
fair
speeches
(
when
in
their
sheeps
clothing
)
See
Rom.
16.17
,
18.
Phil.
3.19
.
-2
Cor.
11.3
,
13.
-1
Tim.
4.2
.
-
Tit.
3.11
.
-2
Pet.
2.3
,
10.
&c.
in
which
texts
they
are
represented
as
—
Sibi
placentes
,
gloriae
sitientes
,
assentatores
,
invidi
,
maledici
&
obtrectatores
,
ventri
dediti
,
suis
temporalibus
commodis
&
avaritiae
servientes
(
&
suum
negocium
agentes
[
some
way
or
other
]
)
non
veritati
:
noting
them
specially
,
as
covetous
,
sensual
,
speaking
ill
of
Dignities
.
But
here
note
,
that
by
false
Prophets
are
chiefly
meant
those
who
know
their
doctrines
to
be
false
;
and
intend
to
deceive
and
teach
in
Hypocrisy
,
and
live
in
disobedience
to
a
Superiour
Church-authority
.
Otherwise
some
good
man
may
teach
an
errour
;
and
some
bad
,
truth
.
But
as
these
have
or
want
the
Grace
of
God
in
their
heart
,
and
have
their
will
and
affections
sincere
or
corrupt
,
so
will
their
fruit
mostly
be
good
,
or
bad
;
and
among
other
things
their
teachings
and
instructions
will
have
a
relish
thereof
.
After
this
our
Lord
concluded
his
whole
Sermon
thus
;
that
the
Foundation
of
Happiness
was
their
good
works
:
and
their
not-hearing
,
or
teaching
,
but
doing
,
what
he
taught
:
which
was
laying
the
Foundation
upon
a
sure
rock
,
so
that
no
storms
should
shake
the
building
raised
upon
it
.
But
that
the
Hearer
of
his
words
,
and
not
practicer
,
was
like
a
fool
building
his
house
on
sand
.
Upon
which
a
time
would
be
,
when
the
raines
should
come
,
and
the
winds
blow
,
and
the
floods
arise
,
and
the
storms
beat
vehemently
upon
it
;
and
the
fall
thereof
should
be
very
great
and
terrible
.
And
thus
ends
our
Lords
great
and
famous
Predication
in
the
Mount
,
to
his
Apostles
,
and
to
all
the
People
;
who
,
saith
the
Evangelist
,
were
much
astonished
as
at
his
doctrine
,
so
at
the
manner
of
his
delivery
thereof
;
For
he
spake
to
them
all
these
things
with
a
kind
of
Majestical
Authority
,
and
not
as
the
Scribes
.
An
Historical
Narration
OF
THE
LIFE
OF
OUR
LORD
JESUS
.
PART
.
II.
Beginning
after
the
prayer
recorded
Joh.
17.
§
.
1
GREAT
was
the
present
malice
of
the
Devil
,
in
this
hour
of
trouble
approaching
,
against
the
rest
of
his
poor
Disciples
,
to
gain
possession
of
them
also
,
as
he
had
already
of
Judas
,
Jo.
13.27
.
and
Satan
had
desired
,
Luk.
22.31
,
32.
&c.
concerning
them
,
as
he
did
concerning
Job
;
That
God
(
who
keeps
a
continual
restraint
upon
this
hater
of
mankind
,
not
only
for
his
hurting
us
after
sin
,
but
also
for
his
tempting
us
unto
it
)
would
but
now
let
him
have
the
sifting
of
them
a
little
,
after
all
the
great
works
they
had
seen
done
by
this
their
Master
,
and
all
the
gracious
words
they
had
heard
from
him
,
to
try
their
fidelity
to
him
.
Our
Lord
therefore
,
foreseeing
the
great
temptation
,
that
at
this
time
they
also
foreseeing
his
Fathers
permission
to
these
Powers
of
Darkness
)
were
to
undergo
,
and
how
greivously
they
might
otherwise
miscarry
in
it
,
interceded
to
his
Father
for
them
;
and
in
especial
manner
for
Peter
,
their
cheif
,
and
Leader
(
whose
forwardness
,
he
saw
would
expose
him
to
so
much
more
tryal
,
and
danger
that
his
faith
,
however
shaken
in
this
storm
,
yet
might
not
utterly
fail
;
and
that
,
in
his
deficiency
to
confess
him
,
he
might
not
also
cease
to
believe
in
him
;
and
that
,
speedily
recovering
of
his
lapse
,
he
might
also
be
an
instrument
of
confirming
the
rest
.
§
.
1
Whilst
our
dear
Lord
continued
thus
,
partly
comforting
his
sad
Disciples
,
and
partly
recommending
them
unto
his
Father
,
and
petitioning
him
for
their
perseverance
in
the
faith
of
him
in
this
great
time
of
tryal
;
Meanwhile
Judas
was
departed
,
before
,
out
of
this
holy
Society
,
either
,
upon
the
violent
instigation
of
Satan
,
that
he
should
not
omit
the
present
fair
opportunity
to
perform
his
Treason
;
or
also
perhaps
,
because
he
was
disgusted
that
our
Lord
should
discover
before
the
company
(
though
this
done
out
of
great
compassion
to
him
,
if
he
would
yet
perhaps
repent
of
it
)
his
purpose
of
acting
that
,
which
yet
he
had
already
proceeded
in
so
far
,
as
to
have
agreed
with
the
Jews
on
the
very
price
of
his
Masters
liberty
,
if
not
life
;
or
also
because
,
after
his
silly
fancy
,
that
he
had
carried
his
matter
so
secretly
,
as
that
our
Lord
knew
nothing
thereof
,
he
now
perceived
by
our
Lords
open
discourse
of
this
treason
;
and
also
his
direct
answer
to
his
impudent
question
;
Master
is
it
I
?
(
whereby
he
expected
to
have
bin
cleared
together
with
the
rest
)
that
his
plot
was
already
known
;
and
,
without
much
hast
,
would
have
bin
prevented
;
and
so
both
the
reward
thereof
,
and
his
credit
be
lost
.
Judas
,
I
say
,
thus
having
left
the
company
,
was
gone
in
all
hast
to
the
cheif
Preists
,
and
Pharisees
,
to
give
them
notice
of
this
opportunity
;
both
of
the
time
;
in
the
setting
of
the
Evening
,
and
covert
of
the
Night
;
and
place
,
whither
he
presumed
,
according
to
his
custome
,
our
Lord
would
resort
(
a
private
Garden
remote
from
the
City
)
his
Attendants
very
few
;
onely
Eleven
persons
;
the
solemn
Festival
of
the
next
night
not
affording
the
same
conveniency
of
a
numerous
company
to
apprehend
him
;
and
,
if
this
deferred
till
after
the
Feast
,
that
he
would
suddainly
retire
again
out
of
the
way
,
as
he
had
done
twice
formerly
.
§
.
3
The
High
Preist
,
and
the
Councel
in
their
Assembly
called
together
(
Jo.
11.47
.
)
upon
our
Lord
's
raising
of
Lazarus
from
the
dead
not
long
before
this
,
and
such
a
multitude
of
people
converted
to
him
by
it
,
had
formerly
concluded
upon
apprehending
and
putting
him
to
death
:
lest
the
Romans
should
make
a
quarrel
upon
it
,
and
question
the
whole
Nation
for
a
conspiracy
against
the
Empire
,
and
setting
up
a
King
of
their
own
:
and
had
given
a
strict
charge
,
Jo.
11.57
.
That
,
if
any
man
knew
where
he
was
,
he
should
shew
it
,
that
they
might
take
him
.
Which
made
our
Lord
also
to
forbear
appearing
in
publick
,
and
to
absent
himself
from
the
City
Jo.
11.54
.
till
his
entring
in
triumph
thither
upon
Palme
Sunday
,
when
was
the
time
preappointed
for
offering
up
himself
for
the
sins
of
the
world
.
But
now
,
after
his
publick
appearance
again
in
such
a
manner
,
and
such
new
acclamations
given
to
him
,
they
were
by
this
still
more
enraged
and
confirmed
in
their
purpose
.
And
it
seems
from
Mat.
26.3
.
compared
with
vers.
57.
and
from
Luk.
22.4
.
That
upon
Judas
his
repairing
unto
the
High
Priests
Palace
(
or
also
before
)
they
were
met
again
,
and
in
serious
consultation
how
they
might
apprehend
him
before
the
Feast
,
lest
done
in
the
time
of
the
Feast
it
should
raise
some
tumult
:
as
also
that
thus
might
be
prevented
the
peoples
concourse
to
him
in
the
Feast
time
.
And
all
this
they
did
out
of
zeal
to
the
safety
of
the
state
in
shew
,
but
out
of
meer
malice
and
envy
to
him
in
truth
.
And
for
this
Judas
his
arrival
was
no
unwelcome
accident
;
with
whom
also
they
sent
some
of
the
Councel
,
together
with
the
Tribune
and
Soldiers
for
his
apprehension
,
and
meanwhile
attended
the
success
see
Luk.
22.52
.
§
.
4
And
now
very
busy
Judas
,
and
the
Officers
,
are
in
gathering
sufficient
forces
to
apprehend
him
;
which
consisted
,
partly
of
the
Roman
Soldiers
,
or
cohort
with
their
Tribune
,
guarding
the
Temple
at
these
great
Festivals
,
and
concourse
of
the
people
,
for
preserving
the
publick
peace
(
which
Guard
the
Roman
Governour
it
seems
permitted
the
Sanhedrim
to
make
use
of
,
see
Mat.
27.65
.
Jo.
18.12
.
)
And
partly
of
the
Jews
own
Officers
and
Serjeants
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ministri
,
of
whom
we
find
frequent
mention
;
see
Jo.
7.32
,
45
.
-18.3
,
12
,
22
.
-19.6
.
-
Mark
.
14.65
Act.
5.22
,
26.
Together
with
their
Commander
see
Act.
4.1
,
5
,
24.
and
partly
of
the
servants
and
other
adherents
of
the
cheif
Priests
and
Pharisees
;
with
whom
also
,
as
is
said
,
were
some
Zelots
of
the
cheif
Priests
,
and
Elders
themselves
Luk.
22.52
;
in
all
,
a
great
multitude
;
some
armed
with
swords
,
and
other
weapons
;
some
also
with
staves
,
or
clubs
,
as
the
hast
of
the
business
would
permit
;
they
having
not
above
an
hour
or
two's
warning
.
Who
carried
also
with
them
some
Lanthorns
,
and
Torches
,
because
of
the
darkness
of
the
night
,
it
seems
,
extraordinary
;
suitable
to
this
great
work
of
the
Prince
of
Darkness
(
for
this
was
the
time
of
the
full
Moon
)
unless
We
will
say
,
these
lights
were
to
make
a
more
narrow
search
(
if
need
were
)
in
the
grots
,
or
other
Garden-houses
.
§
.
5
This
Garden
,
where
they
expected
to
find
their
Prey
,
was
situate
beyond
the
brook
Cedron
,
on
the
Ascent
of
the
Mount
of
Olives
,
not
altogether
so
remote
as
Bethany
;
(
which
also
stood
on
the
side
at
the
foot
of
the
same
hill
)
and
probably
belonged
to
Lazarus
,
or
some
other
Disciple
of
Jesus
,
whither
our
Lord
was
wont
to
retire
,
at
night
,
with
his
twelve
Disciples
see
Jo.
8.1
,
2.
(
as
he
had
formerly
done
also
at
the
Feast
of
Tabernacles
)
partly
,
for
his
security
,
the
Jews
now
more
vehemently
seeking
his
life
,
see
Jo.
7.30
.
-
8.59
.
-
10.39
.
and
partly
,
for
his
Prayers
,
and
Devotions
,
being
private
,
and
disengaged
of
those
crowds
of
people
,
with
which
he
was
environed
on
the
day
time
in
the
City
,
and
Temple
;
and
sometimes
here
(
as
other
times
in
Bethany
)
it
seems
,
he
with
his
Disciples
took
all
the
night-repose
they
had
(
otherwise
Judas
his
Troops
would
not
have
come
,
so
late
,
with
Torch-light
to
have
sought
him
here
)
:
It
being
night
already
,
as
S.
John
saith
Jo.
13.30
.
when
Judas
left
our
Lord
.
Nor
would
he
have
bin
so
confident
,
or
have
informed
them
that
there
they
should
find
him
,
if
his
Nights
lodging
was
in
Bethany
(
which
being
about
a
mile
further
was
somewhat
too
remote
from
the
City
)
or
elsewhere
.
And
it
seems
also
his
Disciples
expected
no
other
lodging
in
their
betaking
themselves
there
to
their
rest
.
See
below
§
.
And
perhaps
from
hence
it
was
(
though
called
Bethany
,
because
not
far
from
it
,
see
Luk.
24.50
.
compared
with
Act.
1.12
.
)
That
our
Lord
returned
in
the
morning
so
hungry
,
that
he
went
,
as
he
passed
,
to
get
some
figs.
And
from
thence
again
very
early
in
the
morning
Luk.
21.37.38
.
he
returned
to
teach
the
people
in
the
Temple
,
the
whole
body
of
the
Nation
,
as
it
were
,
being
then
at
Jerusalem
;
whither
also
(
saith
the
Evangelist
)
the
people
came
early
to
hear
him
.
See
for
these
things
Jo.
18.1
,
2.
Luk.
21.37
,
38.
Mark
.
11.11
,
12
,
19
,
20.
well
compared
.
This
he
had
done
now
for
several
daies
together
;
after
his
humble
triumphal
entrance
into
Jerusalem
riding
on
a
little
Asse-colt
on
Palme-sunday
.
All
the
day
shewing
himself
in
the
Temple
to
all
the
Nation
assembled
at
this
great
Feast
,
and
teaching
them
publickly
,
and
using
now
greater
authority
than
ordinarily
there
Mat.
21.12
.
Luk.
19.45
;
healing
also
there
,
the
corporally
diseased
,
that
were
brought
unto
him
Mat.
21.14
;
and
afterward
retiring
to
this
garden
,
or
to
Bethany
,
every
night
.
From
whence
one
of
these
mornings
,
as
he
was
travailing
towards
the
City
,
being
an
hungred
,
he
went
to
gather
some
fruit
on
a
fig-tree
in
his
way
;
and
finding
none
thereon
,
to
shew
to
his
Disciples
the
great
power
of
a
strong
faith
in
God
that
is
joyned
with
purity
of
life
Mat.
11.25
,
he
cursed
it
;
and
,
as
they
passed
by
it
the
next
morning
following
,
the
Disciples
saw
it
withered
away
.
Probably
,
in
this
Garden
also
it
was
;
that
,
as
he
,
and
his
Disciples
were
sitting
,
in
one
of
these
dayes
,
after
his
coming
from
the
Temple
,
on
Mount
Olivet
,
and
beholding
the
Temple
over
against
them
,
and
the
stately
structure
thereof
;
he
made
to
them
privatly
there
,
now
before
his
approaching
death
,
and
departure
from
them
,
that
large
prediction
of
the
final
destruction
of
it
,
and
of
Jerusalem
,
&c.
Mat.
24.3
.
Mark
.
13.1
,
2
,
3.
set
down
Mat.
24.
-
Mark
.
13.
-
and
Luk.
21.
After
he
had
spoken
of
it
formerly
weeping
when
he
entred
into
the
City
in
his
humble
Triumph
on
Palm-Sunday
Luk.
19.41
.
and
again
in
his
Sermon
in
the
Temple
Mat.
23.37
.
And
our
Lords
Ascent
into
heaven
also
upon
Mount
Olivet
seems
to
have
bin
somewhere
hereabouts
:
For
,
it
is
said
Luk.
24.50
.
That
our
Saviour
,
at
the
time
of
his
Ascension
;
led
his
Disciples
forth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
not
to
be
taken
strictly
,
as
if
he
carried
them
thither
]
.
Now
Bethany
was
almost
fifteen
furlongs
,
that
is
,
almost
two
miles
from
Jerusalem
,
on
the
side
of
Mount
Olivet
Jo.
11.18
.
And
his
Ascent
is
said
(
Act.
1.12
.
)
to
have
bin
upon
Mount
Olivet
,
which
was
a
Sabbaths-daies
journey
from
Jerusalem
;
which
Sabbath
daies
journey
is
ordinarily
accounted
seven
or
eight
furlongs
(
i.
e.
)
about
a
mile
.
Now
,
his
ascent
,
being
not
in
the
village
of
Bethany
,
where
can
we
more
probably
conjecture
it
to
be
,
than
in
or
nigh
to
this
Garden
,
the
former
usual
place
of
his
privat
resort
with
his
Disciples
:
That
,
as
Grotius
observes
;
Qui
locus
submissionis
istius
testis
fuerat
,
idem
esset
&
Gloriae
:
That
,
where
he
had
his
Agony
,
there
he
should
begin
his
Glory
.
Again
,
the
vally
between
this
place
and
Jerusalem
being
called
the
vally
of
Jehosaphat
,
where
it
is
thought
the
last
judgment
shall
be
;
't
is
probable
,
that
,
here
also
,
on
that
day
our
Lord
will
descend
in
Glory
,
where
he
was
with
so
much
unjust
violence
apprehended
,
and
bound
,
and
carryed
away
to
judgment
.
§
.
6
This
then
was
the
place
where
Judas
and
his
Troops
intended
to
surprize
him
.
Our
Lord
also
chusing
rather
to
be
taken
in
this
place
of
retirement
at
his
prayers
;
than
,
in
his
Inne
,
at
a
Feast
.
For
,
our
Lord
well
knew
this
design
of
Judas
,
and
all
his
preparations
;
and
therefore
could
easily
have
disappointed
it
by
withdrawing
himself
elsewhere
,
as
he
had
done
twice
formerly
,
because
his
hour
was
then
not
fully
come
.
Yet
,
as
before
,
when
he
saw
this
wicked
Servant
,
unreclaimable
by
any
kindness
,
he
had
resignedly
,
and
fearlesly
bid
him
,
that
,
what
he
was
resolved
to
do
,
he
should
do
it
as
speedily
as
he
could
;
so
now
,
thirsting
extreamly
to
accomplish
his
Father's
Will
,
the
Prophecies
that
were
made
of
him
,
and
the
full
Redemption
of
mankind
out
of
the
hands
of
that
mortal
Enemy
,
who
had
thus
also
even
now
carried
away
his
own
Servant
,
he
now
riseth
up
,
leaves
the
house
,
and
marcheth
over
the
Brook
Cedron
,
through
the
vally
of
Jehosaphat
,
straight
towards
the
place
,
where
he
knew
he
should
be
looked-for
;
chearfully
resolved
to
meet
his
approaching
sufferings
,
and
presenting
this
Lamb
in
that
piece
or
ground
,
where
he
knew
these
Butchers
would
look
for
it
,
to
hurry
it
to
the
slaughter
.
Such
Resolution
he
shewed
,
when
he
took
his
leave
of
Galilee
half
a
year
before
(
Luk.
9.51
.
Dum
complerentur
dies
assumptionis
ejus
,
ipse
faciem
suam
firmavit
,
ut
iret
in
Jerusalem
)
.
And
such
an
order
of
finishing
this
his
passion
he
discovered
,
in
that
speech
(
upon
mention
of
this
his
Baptism
in
sweat
,
and
blood
Luk.
12.50
.
)
Baptismo
habeo
baptizari
&
quomodo
coarctor
,
donec
perficiatur
;
and
discovered
but
now
at
the
Table
again
:
saying
,
Desiderio
desideravi
&c.
Luk.
22.15
.
§
.
7
His
Disciples
followed
him
sad
,
and
dismayed
;
yet
hitherto
well
resolved
not
to
quit
their
Master
;
two
of
them
armed
with
Swords
,
one
of
which
was
S.
Peter
.
Our
Lord
by
the
way
gently
told
them
;
That
they
all
,
that
night
,
should
be
offended
in
him
(
not
expressing
their
future
fault
in
its
worst
terms
)
;
i.
e.
should
take
offence
at
such
things
,
as
they
should
see
happen
unto
him
;
and
so
forsake
him
,
whom
they
had
formerly
confessed
for
the
Son
of
God
.
For
that
now
the
time
foretold
was
come
,
that
he
the
Shepheard
should
be
smitten
,
and
the
Sheep
be
scattered
;
making
use
here
of
prophecies
,
and
his
fathers
good
pleasure
declared
therein
,
as
a
consolation
and
an
unviolable
prescription
in
all
these
sorrowful
events
.
And
,
after
this
prediction
of
their
miscarriage
,
instead
of
reproaching
,
he
comforts
,
them
,
and
bids
them
take
heart
again
,
for
that
he
had
,
like
a
careful
Shepherad
,
prayed
for
them
to
his
Father
;
and
there
should
be
no
final
revolt
in
them
;
nor
their
faith
in
him
suffer
more
than
a
short
Eclipse
:
and
that
,
after
his
Resurrection
,
he
would
render
himself
before
them
in
their
own
Countrey
,
Galilee
:
and
that
there
,
after
his
sufferings
were
past
,
they
should
with
great
gladness
again
enjoy
his
presence
.
[
Galilee
being
the
place
both
where
he
had
most
Disciples
,
and
where
was
most
privacy
for
its
remoteness
from
Jerusalem
;
(
the
divine
Wisdom
having
Decreed
,
for
leaving
the
more
reward
to
faith
,
that
his
appearance
should
not
be
to
all
the
people
,
or
Nation
,
that
saw
him
dy
)
;
and
therefore
a
certain
Mountain
therein
Mat.
26.32
.
-
28.7
.
(
probably
,
that
of
his
Transfiguration
,
which
St.
Peter
calls
the
Holy
Mount
2
Pet.
1.18
.
)
was
appointed
by
him
,
and
probably
also
the
Particular
time
set
,
when
and
where
he
would
make
the
most
publick
Manifestation
of
his
Resurrection
;
which
his
Father
's
good
pleasure
admitted
:
where
also
above
five
hundred
of
his
Disciples
assembled
together
had
at
once
this
beatifical
Vision
1
Cor.
15.6
.
]
To
return
.
§
.
8
To
this
the
Disciples
,
more
looking
upon
their
present
love
and
affection
to
their
dear
Master
,
than
considering
their
human
infirmity
,
when
his
divine
Society
or
his
fortifying
grace
is
never
so
little
suspended
;
or
also
already
being
faln
into
Satans
temptation
,
elevating
our
abilities
by
Grace
into
presumption
(
which
is
the
usual
forerunner
of
every
fall
)
,
returned
an
hasty
and
confident
Answer
,
(
against
the
infallible
Word
and
prophecy
of
their
Master
)
that
they
would
never
forsake
him
:
viz.
That
,
as
they
had
abode
with
him
hitherto
in
his
temptations
;
twice
followed
him
of
late
when
he
fled
for
his
safety
,
and
when
he
returned
to
his
dangers
,
(
when
also
one
of
them
Jo.
11.16
.
that
was
afterward
as
backward
in
his
faith
as
any
▪
resolutely
said
;
Let
us
also
go
,
that
we
may
dy
with
him
)
so
they
would
still
be
faithful
and
constant
to
him
.
But
especially
Peter
,
as
more
affectionatly
loving
our
Lord
,
so
more
forward
in
expressing
it
,
now
also
carrying
one
of
the
two
Swords
,
said
;
That
though
all
the
rest
should
possibly
withdraw
themselves
,
and
he
stand
alone
,
yet
he
would
never
leave
him
;
would
go
with
him
into
prison
,
and
to
death
;
would
dye
with
him
and
for
him
:
To
whose
confidence
our
meek
Saviour
replyed
onely
to
this
purpose
;
That
,
though
it
was
now
already
night
,
yet
before
the
Cock-crow
of
the
very
next
morning
,
he
,
that
was
so
forward
now
to
dye
for
him
,
should
not
once
,
but
thrice
,
deny
him
.
And
indeed
amongst
others
at
the
questioning
of
a
silly
Maid
he
did
not
onely
say
,
but
swear
and
curse
,
not
onely
that
he
was
none
of
his
followers
or
company
;
but
that
he
not
so
much
as
knew
him
.
A
Passage
very
punctually
related
by
all
the
Evangelists
,
though
Peters
friends
:
That
this
example
might
remain
for
ever
upon
Register
,
to
shew
the
world
what
the
best
of
men
,
what
the
very
chief
of
the
Apostles
of
God
is
,
when
in
an
hour
of
temptation
,
God's
supporting
grace
is
,
for
never
so
little
time
,
withdrawn
from
him
:
that
the
highest
Saints
,
to
keep
themselves
from
falling
,
might
learn
to
walk
in
profound
humility
and
perpetual
fear
of
falling
;
and
might
also
learn
to
compassionate
the
falls
they
daily
see
of
their
weaker
Brethren
,
and
to
bear
with
them
their
burdens
Gal.
6.2
,
3.
whilst
(
as
the
Apostle
)
if
any
man
whatever
thinketh
himself
to
be
something
(
except
only
our
Lord
,
who
stood
in
his
temptation
,
and
by
his
standing
we
also
stand
)
when
he
is
nothing
,
he
deceiveth
himself
.
Yet
,
after
this
which
was
said
by
our
Lord
to
Peter
,
we
find
that
Peter
replyed
again
more
vehemently
:
That
,
if
he
should
dye
with
him
,
he
would
not
deny
him
in
any
wise
Mark.
14.31
.
§
.
9
Thus
he
passed
through
the
vally
of
Jehosaphat
,
the
vally
of
Judgment
,
as
some
think
it
shal
be
,
and
over
the
Brook
Cedron
;
an
Emblem
of
the
torrent
of
Gods
wrath
,
of
which
he
was
now
to
drink
to
the
full
Psal.
110.
and
so
came
to
the
garden
,
a
Garden
of
sorrows
;
to
expiate
herein
what
the
first
Adam
had
trespassed
in
a
garden
of
pleasure
.
Of
which
Passage
of
our
Lord
,
David
in
some
manner
seems
to
have
bin
a
Type
;
when
he
passed
over
the
same
brook
toward
Mount
Olivet
,
flying
from
the
face
of
his
ungrateful
son
Absalon
conspiring
against
him
,
and
seeking
his
life
,
see
2
Sam.
15.23
.
Where
also
he
worshipped
,
wept
,
and
prayed
,
vers.
30.32
.
And
was
heard
,
and
delivered
from
death
,
but
not
so
our
Lord
:
Where
Ittai
also
his
friend
vers.
21.
promised
(
like
St.
Peter
and
the
Apostles
)
to
live
and
dye
with
him
,
but
was
more
faithful
and
stedfast
herein
than
St.
Peter
was
:
And
where
Hushai
another
friend
vers.
34.
departed
from
him
to
the
adverse
party
,
that
sate
in
Concil
against
him
,
as
also
Judas
did
,
but
it
was
to
betray
them
,
not
him
.
Here
arrived
,
this
careful
Shepheard
,
seeing
this
great
storm
now
ready
to
fall
,
first
thinks
on
the
safety
of
those
poor
sheep
,
whom
his
father
had
committed
to
him
:
and
seeing
greater
danger
toward
their
souls
from
Satan
(
who
was
now
permitted
to
invade
both
them
,
and
their
Master
with
all
his
powers
of
darkness
;
and
who
had
gotten
one
sheep
from
him
already
by
his
wiles
:
not
by
any
defect
of
this
vigilant
Pastor
Jo.
17.12
.
but
by
his
own
naughtiness
,
and
Gods
permission
)
than
toward
their
bodyes
from
their
Fellow-Disciple
,
and
his
Troops
,
our
Lord
sets
no
sentinels
,
nor
provides
no
defence
against
these
corporal
Enemies
:
but
,
the
better
to
prepare
his
Disciples
for
the
tryal
and
sufferings
approaching
,
so
soon
as
entred
into
the
Garden
,
straitly
chargeth
them
not
to
sleep
that
night
,
but
to
spend
it
in
watching
and
prayer
,
that
they
might
not
fall
into
,
or
at
least
in
,
their
,
Temptation
.
Thus
leaving
eight
of
his
Disciples
(
who
perhaps
might
have
bin
apt
to
take
some
offence
at
the
sight
of
his
Agonies
)
to
their
devotions
,
near
the
entrance
of
the
Garden
;
and
foreseeing
his
own
great
desolation
of
spirit
approaching
,
he
takes
those
three
of
them
more
especially
loved
,
and
familiarly
treated
by
him
,
and
conducts
them
to
the
further
part
of
the
Garden
:
that
those
,
whom
he
had
formerly
(
as
it
were
to
forearme
their
faith
against
this
hour
)
taken
apart
into
Mount
Tabor
,
to
behold
his
Glory
,
might
now
be
Spectators
also
of
this
his
great
Eclipse
,
and
exinanition
.
§
.
10
And
thus
far
all
things
being
managed
with
most
divine
calmness
,
readiness
,
and
courage
;
now
the
combat
begins
not
onely
with
his
followers
,
but
himself
.
Righteous
Job
(
yet
not
altogether
sinless
)
was
delivered
into
the
hands
of
Satan
and
Powers
of
Darkness
,
but
with
a
Reservation
of
his
life
:
But
this
Righteous
and
sinfree
Person
was
delivered
into
the
hands
of
that
Enemy
of
Mankind
,
and
of
his
cruel
Instruments
,
life
and
all
.
Abraham
was
strongly
exercised
and
tempted
by
God
concerning
the
loss
of
his
onely
Son
:
but
in
fine
his
sons
life
was
preserved
,
and
there
was
a
commutation
of
the
Sacrifice
.
Isaac
the
Type
proceeded
so
far
as
the
carrying
of
his
Wood
,
but
escaped
the
being
burnt
upon
it
.
But
now
,
the
bowels
of
God
his
Father
(
for
the
yearning
of
his
bowels
upon
us
)
had
no
compassion
on
this
righteous
Job
,
stript
first
of
all
he
had
,
even
to
his
innermost
vesture
,
nor
on
this
onely
Son
,
the
King
and
heir
of
Heaven
and
Earth
;
but
dy
he
must
,
and
the
manner
thereof
to
be
committed
to
the
malitious
contrivance
of
the
Enemy
of
God
and
man
.
§
.
11
And
,
in
his
entrance
thereto
,
first
begins
a
spiritual
combat
far
more
sharp
and
desolate
than
those
corporal
ones
that
followed
.
(
As
in
all
afflictions
commonly
the
first
assault
is
the
most
grievous
,
and
least
supportable
.
)
Where
we
are
to
imagine
,
that
not
only
a
natural
fear
of
Death
seized
on
our
Lord
by
the
suspending
of
other
thoughts
and
considerations
that
might
counterpoise
it
;
but
also
a
most
extraordinary
and
supernatural
desolation
and
terror
was
brought
upon
his
Spirit
;
and
that
those
divine
consolations
,
which
God
sometimes
withdraws
from
his
Saints
,
(
which
hath
left
them
in
very
great
perplexity
,
heartlesness
and
aridity
,
whereof
they
also
make
sad
complaints
as
of
even
the
greatest
of
mortal
sufferings
)
the
same
,
but
in
a
much
higher
Degree
,
were
now
by
God
,
or
by
our
Lord
himself
,
withheld
from
his
human
nature
,
or
from
his
lower-self
here
in
the
Garden
.
For
,
had
our
Lord
wanted
these
spiritual
pangs
,
and
these
anguishes
of
his
soul
,
he
had
wanted
one
of
the
greatest
(
if
not
the
very
greatest
)
sufferings
of
mankind
:
besides
which
inward
Anguish
,
what
external
temptations
also
our
Lords
human
Nature
might
suffer
from
Satan
now
in
the
greatest
Relaxation
also
,
that
ever
was
,
of
the
power
or
darkness
Luk.
22.53
.
-
Jo.
14.30
.
-
12.31
.
immediatly
forerunning
the
great
conquest
over
it
,
we
know
not
.
§
.
12
Now
therefore
it
pleased
the
divine
Majesty
,
to
the
End
that
his
Son
might
pass
through
all
our
temptations
and
sorrows
,
and
suffer
all
manner
of
sufferings
,
such
as
are
innocent
,
for
,
and
before
us
[
Tentatus
per
omnia
,
ut
possit
compati
infirmitatibus
nostris
]
:
Heb.
4.15
.
As
also
for
our
encouragement
in
the
like
;
It
pleased
him
,
I
say
,
now
so
far
to
suspend
from
the
humanity
of
our
Lord
the
influences
of
the
Divinity
,
and
so
far
to
withdraw
and
Eclipse
the
consolations
of
the
holy
Spirit
;
as
that
it
is
to
be
presumed
by
his
unparallelled
Agony
,
that
never
any
of
his
Followers
have
or
can
suffer
the
like
without
falling
away
from
his
innocence
;
for
,
through
his
strength
it
is
that
all
they
are
valiant
,
or
do
persevere
.
And
we
see
,
when
some
drops
onely
of
the
same
storm
fell
on
the
Disciples
,
how
soon
they
shrunk
under
them
:
not
onely
like
us
,
then
,
he
was
in
all
our
innocent
infirmities
,
even
those
of
the
soul
and
natural
affections
thereof
,
as
well
as
those
of
the
body
and
senses
thereof
,
but
far
beyond
us
.
That
in
all
things
,
even
in
human
miseries
,
and
in
those
miseries
also
,
spiritual
desolations
,
so
far
as
innocent
,
he
might
have
the
preeminence
:
and
that
out
of
the
depth
of
this
his
humiliation
might
be
raised
a
greater
exaltation
:
and
that
also
,
how
much
greater
in
him
the
natural
fear
,
and
horrour
of
death
seemed
to
be
,
so
much
more
his
love
to
us
might
be
demonstrated
,
that
notwithstanding
for
us
he
would
so
chearfully
undergo
it
all
.
And
,
whereas
his
Divinity
could
so
easily
have
hindered
,
or
mastered
and
diverted
any
such
tender
apprehension
and
sense
of
greif
in
the
lower
faculties
,
(
which
he
doth
also
not
unfrequently
in
his
Martyrs
;
the
joyes
of
their
spirit
and
superior
part
,
drowning
and
intercepting
the
Greif
and
Paines
of
the
inferiour
,
whilst
the
intensiveness
of
the
soul
to
one
act
disenableth
it
as
to
all
other
)
yet
he
,
to
march
before
us
in
all
our
greifs
,
voluntarily
admitted
also
our
sorrows
and
anxieties
of
spirit
to
the
highest
Degree
;
that
might
include
no
Rebellion
in
it
against
the
subjection
due
to
Reason
,
and
to
God
.
§
.
13
Which
Greif
of
his
,
upon
another
ground
also
,
became
the
more
advanced
,
by
reason
of
his
divine
prescience
of
all
future
Events
.
Whilst
all
those
torments
also
,
which
his
innocent
flesh
was
to
undergo
,
now
presented
themselves
in
their
proper
(
i.
e.
)
in
a
most
bloody
,
malitious
,
cruel
,
shape
,
stood
and
passed
before
his
all-foreseeing
eyes
(
of
which
no
other
sufferer
ever
had
such
a
fore-sight
,
as
himself
)
.
At
this
sight
therefore
,
being
already
a
Spectator
in
Spirit
of
whatever
he
was
to
act
or
feel
in
his
person
,
His
flesh
began
to
have
horror
,
and
a
supernatural
fear
of
death
,
and
a
mortal
sadness
and
amazement
to
seize
upon
him
.
Mat.
26.37
.
Mark
.
14.33
.
He
began
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
say
the
Evangelists
,
coepit
pavere
,
&
taedere
,
as
the
vulgar
renders
it
.
And
now
the
inferiour
faculties
of
his
soul
,
as
it
were
,
rose
up
to
plead
for
the
preserving
of
the
life
and
liberty
of
an
onely
son
from
his
fathers
knife
;
of
such
a
Son
,
as
had
never
once
offended
his
Majesty
in
all
his
life
in
any
thing
little
or
great
;
Nor
by
any
sin
of
his
forfeited
these
:
especially
when
it
may
be
presumed
;
That
that
world
also
,
which
had
sinned
,
might
many
other
waies
have
found
a
redemption
,
from
the
contrivance
of
the
divine
Wisdom
rather
than
by
his
only
Son's
sufferings
:
or
,
if
onely
by
these
;
yet
surely
all
the
worlds
guilt
might
have
bin
abundantly
expiated
by
all
those
sufferings
,
and
straits
,
and
annihilations
of
his
Glory
undergon
formerly
;
or
also
(
if
blood
be
necessary
for
remission
)
by
his
blood
shed
for
it
already
in
his
Circumcision
,
or
also
here
in
the
Garden
.
§
.
14
To
which
quick
sense
of
his
own
sufferings
and
cruel
Death
,
some
imagine
,
were
added
many
other
sad
representations
concerning
others
;
such
as
these
His
foresight
,
that
notwithstanding
all
his
sufferings
,
the
most
part
of
mankind
,
by
their
own
wilfulness
and
impenitency
,
should
be
nothing
benefited
by
them
;
the
approaching
temporal
and
spiritual
desolation
,
for
so
long
a
time
,
of
his
own
Nation
the
Jews
;
and
the
Apostacy
also
of
so
many
Nations
in
later
times
from
the
faith
,
after
rooted
among
them
;
the
miseries
of
Judas
his
Disciple
,
which
troubled
him
not
a
little
at
the
supper
Jo.
13.21
.
Mat.
26.26
.
and
heavy
wrath
of
God
that
would
pursue
his
Enemies
cruelty
and
injustice
,
not
knowing
what
they
did
;
which
also
troubled
him
when
on
the
Cross
.
On
another
side
the
great
sufferings
which
so
many
Martyrs
and
Confessors
should
undergo
for
his
sake
,
whose
torments
his
infinite
love
of
them
made
his
own
;
the
scandal
and
Desolation
also
of
his
poor
Disciples
;
and
Peters
iterated
denial
of
such
a
Master
;
The
afflictions
of
his
dear
Mother
,
a
Spectator
of
such
cruelties
to
her
innocent
Son
,
and
so
highly
meriting
from
all
the
Nation
.
All
which
,
and
much
more
,
presenting
it self
to
him
,
whose
omniscience
suffered
no
human
infelicities
to
be
hid
from
him
,
struck
to
the
heart
so
passionate
a
Lover
of
all
Mankind
,
and
one
who
had
descended
so
low
to
make
them
happy
,
now
that
he
had
suspended
all
those
other
thoughts
and
considerations
which
might
easily
counterpoise
and
weigh
down
these
.
§
.
15
In
this
disconsolation
voluntarily
assumed
by
him
for
our
sakes
and
example
,
he
reveals
his
present
Anguish
and
distress
to
his
three
dearly
beloved
Servants
,
tells
them
that
his
Soul
was
sorrowful
even
to
the
death
;
and
desires
them
,
but
for
one
hour
(
for
so
long
he
saw
it
was
to
the
arrival
there
,
of
his
mortal
Enemies
)
to
watch
with
him
.
And
then
seeking
further
privacy
,
and
leaving
them
also
,
as
formerly
the
other
eight
,
to
their
devotions
and
prayers
,
as
it
were
a
second
Guard
or
Watch
behind
him
,
he
retires
yet
further
from
them
about
the
distance
of
a
stonescast
.
And
here
we
may
look
upon
him
as
the
forlorn
,
and
accursed
Goat
(
for
he
was
made
a
curse
for
us
saith
the
Apostle
Gal.
3.13
.
)
that
was
turned
away
into
the
Wilderness
,
going
into
this
solitude
with
all
the
sins
of
all
the
world
,
by
the
hands
of
all
the
congregation
of
mankind
from
the
beginning
thereof
,
laid
upon
his
head
;
and
all
the
vengeance
or
his
Father's
wrath
due
unto
them
as
it
were
now
pursuing
him
(
at
the
greatness
of
which
wrath
we
may
well
Guess
by
the
Eternity
and
extremity
of
those
torments
which
are
inflicted
by
it
on
those
,
who
deprive
themselves
of
their
share
in
the
sufferings
of
this
Lamb
of
God
)
.
Under
the
weight
then
of
this
heavy
burden
freely
undertaken
by
him
for
love
of
us
,
and
our
eternal
safety
,
he
falls
down
on
his
knees
,
and
prayes
on
this
manner
.
Abba
,
Father
(
Mat.
26.
peircing
words
like
those
of
Isaac
Gen.
22.7
.
from
so
innocent
a
person
,
and
also
an
onely
Son
going
to
the
slaughter
)
If
it
be
possible
,
as
all
things
are
possible
unto
thee
,
Mark
.
14.36
.
let
this
cup
pass
from
me
.
And
thus
far
,
as
he
being
true
man
,
Nature
for
self-preservation
presents
to
God
its
own
innocent
and
harmless
desires
,
and
inclinations
;
but
then
,
as
also
being
a
most
faithful
Subject
and
servant
,
obedient
in
all
things
to
the
will
of
God
,
proceeds
further
in
another
Note
;
Nevertheless
,
Not
what
I
will
,
but
what
thou
wilt
.
And
herein
consisted
his
innocency
;
not
in
wanting
these
natural
desires
of
self-preservation
,
for
this
would
take
away
all
merit
of
obedience
;
but
in
submitting
them
.
Such
desires
of
nature
being
sinful
,
not
wherever
they
are
,
but
onely
where
they
rule
,
contrary
to
what
a
Superiour
power
,
exterior
or
interior
,
commandeth
,
or
requireth
of
them
.
And
to
instruct
us
,
that
no
man
ought
to
take
such
desires
arising
in
him
(
so
long
as
the
person
thus
concludes
them
in
Not
what
I
will
)
to
be
sin
,
the
Son
of
God
also
,
for
our
consolation
,
sheweth
them
in
himself
.
And
from
him
we
may
also
learn
,
that
he
,
as
we
,
dayly
had
,
and
underwent
all
those
other
harmless
appetites
and
inclinations
of
Nature
,
respecting
food
,
rest
,
apparrel
,
lodging
,
society
and
other
delights
of
the
senses
;
and
that
,
in
the
confining
of
these
within
their
due
limits
,
in
obedience
to
his
Fathers
commands
,
consisted
the
merit
of
his
innocency
:
never
any
one
of
these
appetites
,
throughout
all
his
life
,
though
from
time
to
time
motioning
their
natural
contents
,
yet
having
bin
for
once
any
way
exorbitant
,
or
transgressed
the
bounds
his
Father
,
and
his
God
had
prescribed
it
.
§
.
16
Therefore
we
find
that
two
or
three
daies
before
,
as
he
was
in
the
Temple
,
upon
the
like
natural
sense
of
Death
,
he
made
the
like
prayer
[
set
down
by
St.
John
chap
12.
as
it
were
in
lieu
of
this
in
the
Garden
,
which
that
Evangelist
wholly
omits
,
who
,
it
seems
,
writ
his
Gospel
(
upon
occasion
of
some
Hereticks
so
early
denying
our
Lords
Divinity
)
chiefly
to
Register
therein
those
discourses
,
and
works
of
our
Lord
,
which
more
manifested
to
the
world
his
Divinity
,
than
those
discovering
his
human
infirmities
]
.
In
the
Temple
,
then
,
certain
devout
Gentiles
,
by
the
divine
providence
now
desiring
to
be
brought
to
him
,
and
to
be
made
acquainted
with
him
,
as
it
were
,
already
suing
to
be
admitted
into
his
fold
,
which
thing
was
only
hindred
by
his
death
not
as
yet
accomplished
,
our
Lord
took
great
notice
of
it
:
and
upon
this
occasion
foretelling
the
coming
in
of
the
Gentiles
,
and
how
,
assoon
as
he
was
once
lifted
up
upon
the
Cross
;
assoon
as
this
standard
was
erected
,
and
he
displayed
upon
it
,
he
should
draw
all
the
world
unto
him
.
Upon
the
mention
of
that
cruel
death
he
there
also
let
fall
this
expression
to
them
Jo.
12.27
.
Now
is
my
soul
troubled
,
and
what
shall
I
say
?
And
there
also
first
he
makes
his
request
,
as
a
man
sensible
of
misery
;
Father
,
save
me
from
this
hour
;
but
then
,
as
a
Son
,
and
a
Servant
perfectly
obedient
,
he
,
with
his
Superior
reason
and
the
Spirit
,
restrains
these
sensitive
desires
in
their
true
bounds
,
in
saying
to
himself
again
:
But
for
this
cause
came
I
unto
this
hour
:
and
then
adds
an
Act
of
Resignation
:
Father
Glorify
thy
name
[
i.
e.
in
any
sufferings
of
mine
whatsoever
,
which
may
be
for
the
enlarging
of
thy
Glory
,
even
to
the
Gentiles
,
and
to
all
the
world
]
.
At
which
time
also
,
after
his
prayer
his
Father
answered
him
with
a
voice
from
heaven
,
which
the
People
called
an
Angel's
speaking
to
him
Jo.
12.29
.
as
here
he
sent
an
Angel
to
him
;
to
shew
that
he
alwaies
heareth
and
accepteth
prayers
,
joined
with
such
a
Resignation
,
from
all
his
sons
.
See
Jo.
12
.
30.-11.42
.
So
again
,
at
the
Table
,
in
looking
upon
the
horrid
design
of
his
own
Servant
against
him
,
read
in
his
heart
,
it
is
said
by
the
same
Evangelist
;
that
he
was
troubled
in
Spirit
chap.
13.21
.
But
straight
his
absolute
Resignation
to
his
Fathers
will
appears
in
his
permission
of
Satan
to
enter
,
and
act
further
against
him
in
that
malitious
Soul
;
and
in
his
saying
then
;
That
thou
dost
,
do
quickly
.
So
,
in
his
last
sufferings
on
the
Cross
,
wherein
he
seems
to
have
undergone
a
second
Desolation
of
Spirit
;
when
he
began
those
words
of
the
21
Psalm
,
composed
by
his
Father
David
touching
his
Passion
,
-
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
This
also
was
then
accompanied
with
a
most
placid
Resignation
of
himself
into
his
Fathers
hand
that
smote
him
,
saying
,
presently
after
these
words
,
-
Father
,
into
thy
hands
I
commend
my
Spirit
.
But
to
return
.
This
Request
,
and
perfect
Resignation
being
offered
together
,
(
that
Model
that
should
be
of
all
our
prayers
also
)
he
returns
,
in
this
his
Agony
,
to
receive
the
solace
of
the
company
of
his
three
dearest
Disciples
,
left
not
far
behind
him
;
as
also
,
like
an
ever-careful
shepheard
,
to
look
to
his
sheep
,
and
so
afford
them
his
company
,
and
assistance
,
in
this
hour
of
their
temptation
as
well
as
his
.
And
behold
he
finds
them
,
being
stupified
with
sorrow
Luk.
22.45
.
and
amazement
,
at
such
a
fight
of
his
sorrow
,
and
amazement
,
and
for
the
sad
presage
he
had
made
to
them
of
his
approaching
death
(
Peter
and
all
)
fallen
a
sleep
.
Our
Lord
straight
awakening
them
,
asks
Peter
(
who
had
but
now
made
such
great
promises
of
going
to
Prison
,
and
dying
with
him
)
how
it
chanced
,
that
he
and
his
Followers
could
not
,
for
so
little
a
time
as
he
had
now
to
spend
with
them
,
even
for
one
hour
,
so
much
as
watch
a
little
with
him
?
And
this
for
his
own
sake
too
,
to
spend
it
in
prayer
to
be
delivered
from
that
great
temptation
,
that
was
coming
,
especially
on
Peter
.
But
this
meek
Lord
,
what
with
one
word
he
questioned
,
presently
with
another
he
excuseth
;
in
saying
,
with
much
compassion
for
them
;
The
Spirit
indeed
is
willing
,
but
the
Flesh
is
weak
.
(
Upon
which
Flesh
of
theirs
,
not
onely
their
greif
,
but
Satan
probably
at
this
time
,
was
permitted
to
have
some
influence
,
in
this
first
degree
of
their
desertion
of
our
Lord
)
.
Where
also
by
his
mentioning
the
weakness
,
and
infirmity
of
their
Flesh
(
which
he
now
also
felt
extraordinarily
in
himself
,
but
without
sin
)
he
excites
them
also
to
a
stronger
vigilancy
over
it
.
Then
repeating
again
to
them
the
same
charge
of
watching
to
praier
in
this
dreadful
hour
of
temptation
,
which
he
gave
them
before
,
He
departs
again
to
a
certain
distance
,
sore
prest
with
that
great
weight
that
lay
upon
him
;
and
on
his
knees
made
a
second
time
the
same
request
with
an
earnestness
of
Praier
Luk.
22.24
.
increasing
according
to
his
Agony
;
when
also
his
innocent
words
conclude
again
in
the
same
manner
;
—
Not
my
will
,
My
Father
,
but
thine
be
done
.
And
as
S.
Matthew
gives
his
last
words
Mat.
26.42
.
If
this
Cup
may
not
pass
from
me
,
except
I
drink
it
,
Thy
will
be
done
.
Then
rising
up
,
and
adding
no
more
words
after
these
,
as
it
were
hereby
restraining
his
innocent
desires
of
self-preservation
from
being
too
importunate
,
and
shewing
his
perfect
resignation
also
in
the
shortness
of
his
Request
,
he
visits
again
(
agitated
still
to
and
fro
with
his
unparallelled
sorrow
)
his
three
most
trusted
Friends
;
and
finds
them
fallen
asleep
again
;
speaks
to
them
;
and
now
receives
from
them
no
answer
;
For
,
saith
the
Evangelist
,
their
eyes
were
heavy
,
neither
wist
they
what
to
answer
him
thereunto
;
like
to
those
three
Comforters
of
Job
,
who
sate
down
by
him
,
but
in
a
deep
silence
.
Thus
solitary
,
and
destitute
of
any
Companion
in
his
sorrow
,
not
answered
by
his
Father
,
nor
his
Friends
,
here
those
complaints
of
the
Psalmist
are
verifyed
,
which
he
spake
of
him
in
this
his
state
of
Desolation
Psal.
141.
voce
sua
ad
Dominum
clamavit
,
voce
sua
ad
Dominum
deprecatus
est
.
Effudit
in
conspectu
ejus
orationem
suam
,
&
tribulationem
suam
ante
ipsum
pronunciavit
,
in
deficiendo
ex
se
spiritum
suum
ante
ipsum
qui
cognovit
semitas
suas
[
rectas
]
.
Considerabat
ad
dextram
,
&
videbat
,
&
non
erat
qui
cognosceret
se
:
Periit
fuga
ab
illo
,
&
non
erat
qui
requirat
animam
ejus
[
qui
sollicitus
esset
de
vita
ejus
servanda
]
.
Yet
,
knowing
this
for
at
time
of
his
treading
the
Wine-press
all
alone
,
Esay
.
63.3
.
he
again
straight
withdraws
himself
from
them
;
and
as
the
floods
of
his
Anguish
grew
still
higher
,
who
drank
a
larger
cup
of
Desolation
than
ever
any
other
man
did
,
according
to
his
greater
capacity
to
receive
it
,
and
greater
cause
(
the
sins
of
the
whole
world
,
past
and
to
come
)
of
undertaking
it
;
He
returns
a
third
time
,
in
the
continuance
still
of
the
heavy
hand
of
his
Father
upon
his
spotless
Innocency
:
who
stood
now
over
him
,
as
it
were
,
with
a
knife
in
his
hand
ready
to
slay
his
only
Son
,
to
save
the
life
of
some
inconsiderable
wretches
;
He
returns
,
I
say
,
a
third
time
to
the
ordinary
remedy
of
afflicted
persons
.
And
now
falling
prostrate
on
his
face
,
he
beseecheth
him
,
yet
once
more
,
on
the
same
manner
;
but
still
concluding
with
the
same
perfect
obedience
,
and
resignation
;
rendred
so
much
more
precious
to
the
Divine
Majesty
,
by
how
much
the
natural
motions
of
his
Humanity
were
more
intense
to
the
contrary
:
saying
again
:
O
My
Father
,
not
my
will
,
but
thine
be
done
.
In
all
this
leaving
to
us
a
perfect
pattern
of
our
behaviour
in
Prayer
when
distressed
;
both
of
perseverance
,
in
demanding
what
we
have
need
of
,
and
of
resignation
,
to
acquiesce
in
what
God
pleaseth
to
grant
.
§
.
17
And
now
that
we
may
understand
how
terrible
this
Spiritual
combat
was
;
and
how
great
this
Desolation
,
and
desertion
,
being
now
come
to
its
height
,
besides
his
strong
cries
,
and
tears
,
mentioned
by
the
Apostle
,
though
not
by
the
Evangelists
:
—
[
When
,
Heb.
5
,
7.
saith
he
,
in
the
daies
of
his
Flesh
he
had
offered
up
prayers
,
and
supplications
with
strong
crying
,
and
tears
unto
him
that
was
able
to
save
him
from
death
,
he
was
heard
,
&c.
]
I
say
,
besides
these
,
his
whole
body
,
though
in
a
very
cold
Evening
(
for
they
made
a
fire
in
the
High
Priests
Hall
Mark.
14.54
.
)
poured
out
a
Sweat
;
and
this
no
ordinary
Sweat
,
of
a
Dewy
,
tenuious
,
and
aqueous
matter
,
but
a
thick
,
viscous
,
and
clammy
Sweat
;
such
only
as
is
seen
to
happen
in
great
agonies
,
and
in
the
Pangs
of
death
.
But
yet
his
sweat
beyond
this
too
;
for
it
was
(
saith
the
Evangelist
)
as
it
were
great
drops
of
blood
;
the
pores
of
his
body
,
by
the
strange
pressure
of
his
Spirit
from
within
,
opening
and
enlarging
themselves
,
and
letting
out
the
grosser
part
also
of
that
substance
running
in
his
Veines
;
and
this
in
such
quantity
,
as
the
drops
fell
on
the
ground
where
he
lay
;
whether
true
blood
,
or
some
other
glutinous
humor
clotted
like
it
,
who
can
tell
?
But
a
strange
,
and
miraculous
Sweat
it
was
;
and
a
miraculous
cause
it
must
have
,
and
such
as
no
other
Son
of
sorrow
hath
tryed
the
like
.
And
(
could
we
now
go
no
further
)
what
world
can
there
be
so
numerous
,
or
its
sins
so
great
,
that
the
only
Son
of
God
might
not
end
his
Passion
here
;
and
offer
only
this
,
as
over-sufficient
to
redeem
it
;
and
thus
pay
the
due
sufferings
,
in
such
an
afflictive
Deprecation
of
his
sufferings
?
§
.
18
And
now
in
this
extremity
God
his
Father
heareth
him
,
and
sendeth
help
.
But
this
(
sutable
to
the
present
state
of
his
humiliation
)
not
immediatly
;
but
by
the
Instrumency
of
one
of
those
creatures
,
to
whom
our
Lord
had
formerly
given
,
and
at
this
instant
also
sustained
,
their
very
life
,
and
being
;
who
now
comes
to
sustain
his
,
and
administer
strength
to
it
,
for
still
more
sufferings
before
its
dissolution
.
When
methinks
in
great
confusion
,
this
his
Vassal
prefaceth
to
him
in
some
such
manner
,
as
his
servant
John
did
at
his
Baptism
;
Lord
,
I
live
,
and
move
,
and
have
my
being
by
thee
,
and
must
my
Lord
thus
be
strengthned
by
me
?
To
whom
this
answer
seems
to
be
returned
:
I
Permit
it
to
be
so
now
;
For
thus
it
is
meet
to
fulfil
all
sufferings
,
and
to
give
my
Servants
an
Example
of
disdaining
help
from
none
of
Gods
Creatures
,
though
in
Dignity
never
so
inferior
to
them
.
This
Angel
then
(
some
think
the
chiefest
,
S.
Michael
;
some
S.
Gabriel
;
named
Gods
strength
,
and
the
Messenger
formerly
of
our
Lord's
Incarnation
)
appears
from
Heaven
strengthening
him
;
strengthening
him
corporally
;
that
his
sufferings
might
not
end
here
,
where
it
seems
Nature
was
brought
to
the
utmost
of
her
passibility
,
and
was
dissolving
her self
in
a
mortal
Sweat
;
and
strengthning
him
spiritually
,
in
the
Ministery
of
of
those
Motives
,
and
consolations
externally
to
him
,
which
internally
he
himself
withheld
from
his
lower
self
;
probably
,
representing
to
him
,
the
infinite
Glory
to
God
,
and
benefit
to
men
,
and
Exaltation
to
himself
,
The
fulfilling
of
Prophecies
,
and
of
the
will
of
his
Eternal
Father
,
the
rescuing
of
mankind
from
everlasting
destruction
,
according
to
his
Father's
preconstitution
,
His
approaching
Resurrection
,
and
entrance
into
Glory
;
that
should
arise
from
accomplishing
the
rest
of
his
appointed
sufferings
;
Our
Lord
vouchsafing
now
to
receive
,
as
it
were
,
by
the
reflection
of
an
Angel
the
vivificating
sound
of
his
own
words
that
were
spoken
but
two
or
three
daies
before
,
in
the
Temple
,
with
much
rejoycing
in
his
future
Passion
,
when
he
said
Jo.
12.23
.
&c.
-
Now
the
time
is
come
,
when
the
Son
of
man
should
be
glorified
.
-
And
except
a
corn
of
Wheat
fall
into
the
ground
,
and
dy
,
it
abideth
alone
;
but
if
it
dy
,
it
bringeth
forth
much
fruit
;
-
And
-
Father
Glorify
thy
name
.
—
Now
shall
the
Prince
of
this
world
be
cast
forth
.
And
I
;
if
I
be
lifted
up
from
the
earth
,
will
draw
all
men
unto
me
.
—
And
if
any
man
serve
me
,
let
him
take
up
his
Cross
and
follow
me
;
and
where
I
am
,
there
also
shall
he
be
.
Thus
then
serenely
contemplating
his
Cross
,
for
the
joy
set
before
him
,
he
despised
the
shame
thereof
;
that
afterward
he
might
sit
down
at
the
right
hand
of
the
Throne
of
God
,
and
his
Servants
by
him
.
By
such
ministerial
applications
from
the
Angel
,
of
that
which
the
Angel
originally
derived
from
himself
,
his
great
anguish
of
soul
was
asswaged
:
and
exduditus
est
pro
reverentia
sua
:
and
his
companionate
Father
afforded
him
now
in
due
time
a
Deliverance
,
though
not
from
his
fore-designed
designed
sufferings
,
yet
from
his
present
fears
,
from
the
present
amazement
,
&
toedium
,
and
mortal
contristation
,
he
was
seized
with
;
restoring
his
mind
to
its
former
serenity
,
and
courage
.
§
.
19
Thrice
our
Lord
iterated
this
his
request
(
the
first
compleat
Plurality
of
number
arguing
some
importunity
)
and
so
thrice
did
his
servant
Paul
afterwards
iterate
his
,
for
Deliverance
from
another
temptation
:
the
Practice
of
them
both
being
such
,
as
our
Lord
had
before
prescribed
to
his
Disciples
in
the
parable
of
the
importunate
Widdow
,
and
necessitous
Neighbor
.
Thrice
both
prayed
,
and
both
Denyed
,
as
to
the
first
matter
and
intent
of
their
Prayer
,
concluded
in
the
Sacrifice
of
their
own
will
unto
God's
,
and
in
a
holy
Resignation
much
more
meritorious
,
and
beneficial
to
them
,
than
had
bin
the
granting
of
their
first
request
.
Instead
of
which
both
received
another
Grant
much
better
,
viz.
of
the
divine
consolations
and
joy
in
their
sufferings
,
which
they
petitioned
to
have
had
removed
;
S.
Paul
by
our
Lord
2
Cor.
12.9
.
speaking
to
him
;
our
Lord
by
an
Angel
speaking
to
him
Luk.
22.43
.
Heb.
5.7
.
And
thus
both
their
prayers
were
heard
,
as
all
those
of
all
Saints
,
rightly
made
with
the
clause
of
Resignation
,
alwaies
are
.
And
God
ever
upon
such
Prayers
straight
gives
some
new
thing
to
the
suppliant
;
either
some
new
thing
without
him
,
or
some
new
thing
within
him
:
either
Grants
externally
the
thing
prayed
for
,
or
changeth
internally
(
for
he
is
omnipotent
)
the
desire
of
the
person
praying
for
it
.
Thus
he
,
who
perfectly
resigns
his
own
Will
to
God's
,
hath
at
last
his
own
will
,
because
it
is
God's
;
and
God's
will
now
so
far
his
,
that
,
to
grant
him
his
former
Will
,
would
be
a
thing
against
his
will
:
and
giving
to
him
his
past
,
would
be
but
a
denial
of
his
present
,
desires
.
And
far
better
and
more
satisfying
seems
this
change
of
our
mind
within
us
,
than
of
the
world
,
or
its
affairs
without
us
.
(
Wherein
also
Gods
course
is
many
times
unalterable
by
our
Prayers
)
.
For
our
mind
to
us
is
all
in
all
,
and
not
the
things
without
us
.
Joy
,
and
sorrow
,
Pain
,
and
pleasure
,
lodg
here
,
and
the
heavenly
Physitian
works
the
shorter
cure
,
when
we
come
to
him
for
some
ease
,
in
applying
his
medicines
to
the
soul
it self
;
and
in
altering
,
and
with
his
Cordials
strengthning
,
and
supporting
it
,
than
in
altering
external
things
for
its
satisfaction
.
And
when
we
beg
these
things
to
content
it
,
he
doth
not
deceive
us
if
he
give
the
same
content
to
it
without
them
,
or
also
in
the
contrary
to
them
:
and
it
seems
to
come
all
to
one
,
either
to
receive
,
or
possess
a
thing
,
or
not
at
all
to
want
or
desire
it
;
or
also
,
now
to
desire
to
want
it
.
And
S.
Paul
,
after
our
Lord
's
speaking
to
him
,
and
his
new
Grace
given
him
,
was
as
much
satisfyed
and
transported
,
and
took
as
much
pleasure
in
his
infirmities
,
which
he
would
have
had
removed
,
and
in
the
thorne
sticking
in
his
Flesh
,
as
if
he
had
had
it
,
at
his
request
,
pulled
out
.
Especially
if
this
also
be
put
into
the
Scale
,
That
God
,
in
denying
any
present
Good
wished
for
,
presents
alwaies
to
us
the
possession
of
a
future
good
(
much
more
valuable
)
in
the
same
kind
;
and
indeed
denyes
this
present
good
in
order
to
our
attaining
this
future
;
and
also
,
for
the
present
,
feeds
the
mind
,
in
its
instant
pressures
,
with
most
strong
hopes
thereof
,
and
consolations
therein
.
And
thus
it
is
declared
of
our
Lord
himself
in
this
matter
Heb.
12.2
.
—
That
for
the
Joy
that
was
set
before
him
he
endured
the
Cross
.
§
.
20
After
then
,
that
our
Lord
had
paid
these
dues
to
the
proper
inclinations
of
his
human
nature
,
and
passed
through
and
experienced
,
all
the
innocent
fears
,
languishings
,
and
also
the
spiritual
aridities
thereof
;
that
so
he
might
be
a
more
compassionate
High
Priest
,
and
Intercessor
for
his
brethren
,
labouring
in
the
like
sorrow
;
as
also
that
he
might
the
more
encourage
them
,
perceiving
him
in
all
such
sufferings
to
have
trod
the
way
before
them
;
And
lastly
,
That
he
might
teach
them
therein
behaviour
in
such
sufferings
,
repairing
to
earnest
Prayer
,
and
the
issue
thereof
,
a
certain
return
of
consolations
;
Behold
,
on
a
suddain
all
his
anxieties
vanish
,
and
his
contristated
humanity
now
retains
its
former
chearfulness
,
and
security
,
and
thirst
for
sufferings
.
Seeing
therefore
his
Enemies
now
not
far
off
,
his
resolute
courage
longing
after
the
Cross
,
and
sollicitous
also
for
the
safety
of
his
dismayed
sheep
,
thought
it
not
meet
,
that
this
Band
should
seek
for
him
,
or
should
find
him
hid
,
or
withdrawn
into
some
remote
corner
of
the
Garden
;
or
that
they
should
first
surprize
,
or
fall
upon
his
sleeping
Disciples
,
whom
he
endeavoured
to
preserve
safe
from
their
fury
;
But
rather
to
meet
the
Enemy
,
and
voluntarily
to
offer
himself
into
their
bloody
hands
,
so
providing
also
for
his
fearful
companions
a
better
opportunity
to
escape
.
With
this
resolution
he
riseth
from
the
Ground
,
and
coming
to
his
second
Guard
,
the
three
selected
Disciples
,
whom
he
found
again
a
sleep
,
after
he
had
smilingly
said
unto
them
,
that
now
was
a
time
indeed
to
take
their
rest
;
He
bids
them
rise
,
and
go
along
with
him
,
for
the
Betrayer
,
he
told
them
of
,
and
the
forces
conducted
by
him
,
were
now
at
hand
;
and
the
same
he
said
,
when
he
came
to
the
other
Eight
.
§
.
21
By
this
time
was
the
armed
multitude
come
in
sight
,
and
Judas
,
our
Lords
servant
(
who
had
covenanted
for
,
Mat.
26.15
.
but
not
yet
received
,
his
bloody
wages
)
marching
at
some
distance
before
them
;
the
better
to
discover
our
Lord
,
and
give
them
notice
,
with
his
salutation
and
kissing
of
him
,
which
was
He.
Whom
our
most
meek
Lord
(
though
well
he
knew
his
design
)
admitted
not
only
to
his
presence
,
but
also
embraces
,
and
to
a
kiss
;
not
onely
to
leave
us
an
Example
of
his
infinite
meekness
,
and
how
we
also
ought
to
love
our
Enemies
;
but
to
shew
his
perfect
obedience
to
the
will
of
his
Father
in
this
first
tast
of
his
bitter
cup.
And
so
in
a
most
mild
manner
stiling
him
Friend
,
asked
him
for
what
purpose
he
came
.
By
this
,
as
it
were
fore-pitying
his
great
Damnation
,
to
reduce
him
now
at
least
to
some
reflection
upon
his
bloody
Treason
,
and
prostrate
himself
at
his
feet
to
beg
pardon
.
And
then
(
he
being
silent
)
spake
yet
more
plainly
to
him
,
the
rest
of
the
Disciples
standing
by
;
Judas
betrayest
thou
the
Son
of
man
?
(
i.
e.
The
Son
of
God
to
save
thee
become
the
Son
of
man
,
by
which
name
,
to
express
the
state
of
his
humiliation
,
our
Lord
usually
stiled
himself
)
to
death
,
with
this
dearest
expression
of
love
to
him
:
Tu
unanimis
meus
&
notus
meus
;
Who
but
now
,
simul
mecum
dulces
capiebas
cibos
;
and
but
this
day
;
in
domo
Domini
ambulavimus
cum
consensu
;
as
the
sad
Psalmist
,
in
Spirit
foreseeing
this
Tragedy
,
aggravates
it
.
After
which
said
(
and
this
Satan-possessed
miserable
creature
no
way
relenting
)
our
Lord
moves
forward
towards
the
Band
that
was
coming
on
to
apprehend
him
,
his
Disciples
following
;
And
,
asking
them
first
with
great
Majesty
,
whom
they
sought
for
there
,
and
they
answering
,
for
Jesus
of
Nazareth
,
upon
his
speaking
two
words
:
Ego
sum
,
as
if
it
had
bin
the
terrible
name
Jehovah
,
or
Ego
sum
in
Exodus
,
they
all
recoiled
,
as
if
repulsed
with
some
mastering
force
,
and
fell
flat
upon
their
backs
before
him
;
so
that
he
and
his
company
might
not
only
have
gone
from
them
,
but
marched
over
them
,
if
they
had
pleased
.
In
which
action
he
sheweth
to
them
and
to
the
world
his
All-Powerful
Godhead
;
and
that
oblatus
est
(
as
the
Prophet
)
quia
ipse
voluit
;
Esai
.
53.7
.
and
that
not
by
their
force
,
but
his
own
meer
good
pleasure
,
it
was
,
that
he
would
be
taken
,
bound
,
and
led
away
by
them
;
as
also
used
this
act
of
his
power
,
as
a
means
to
reduce
them
to
their
duty
,
and
prevent
their
Guilt
;
and
make
them
,
next
,
to
turn
to
another
prostration
forward
,
in
a
due
reverence
and
honour
to
his
Sacred
person
;
Jo
7.32
,
46.
moved
with
the
like
Spirit
,
as
those
were
,
who
came
formerly
to
apprehend
him
in
the
Temple
.
But
they
,
after
a
while
,
by
his
permission
recovering
their
strength
,
made
toward
him
a
second
time
;
perhaps
thinking
their
former
fall
an
effect
of
his
Magick
,
or
black
Art
,
able
to
procure
a
Blast
to
throw
them
down
,
but
not
to
hold
them
there
;
and
full
ignorant
that
they
rose
again
,
onely
by
the
strength
he
infused
.
Again
,
he
asked
them
the
same
Question
;
And
,
answered
by
them
as
before
;
he
,
next
,
layes
a
powerful
command
on
them
(
which
though
assaulted
by
his
Followers
,
they
punctually
obeyed
)
;
That
,
seeing
he
was
the
man
they
sought
,
they
should
dismiss
,
and
not
touch
,
the
rest
of
his
company
;
mystically
shewing
thereby
,
his
sufferings
to
be
our
ransome
;
and
his
apprehending
,
our
freedom
;
He
,
in
the
yeilding
up
of
himself
,
yet
taking
most
tender
compassion
(
as
S.
John
observes
)
of
his
poor
sheep
;
Jo.
17.12
.
That
,
though
they
might
be
scattered
,
yet
cone
of
those
,
whom
his
Father
had
given
him
,
might
be
lost
,
by
falling
into
that
storm
which
he
well
saw
,
(
now
all
the
Powers
of
Hell
were
let
loose
)
that
none
could
withstand
but
himself
;
and
that
Satans
sifting
them
at
that
time
would
have
turned
to
the
ruin
of
their
Faith
;
and
all
of
them
bin
,
if
not
as
Judas
,
Betrayers
,
yet
Denyers
of
him
.
For
,
if
Peter
,
when
at
free
liberty
,
and
only
asked
the
question
by
a
Maid
,
did
so
;
what
may
we
imagine
would
he
,
or
the
rest
have
done
,
under
Restraint
and
tortures
?
§
.
22
Yet
the
Disciples
well
acquainted
with
this
his
omnipotency
on
several
occasions
,
and
strongly
animated
also
by
seeing
the
former
sudden
Prostration
of
his
Enemies
,
had
so
much
courage
as
to
draw
,
and
ask
him
leave
,
to
use
the
few
Swords
they
had
in
his
defence
;
and
Peter
had
such
an
hasty
Valour
also
(
according
to
his
usual
zeal
,
and
late
promise
to
our
Lord
)
as
,
without
expecting
an
answer
,
he
made
a
blow
at
one
of
the
High
Priests
servants
(
one
of
the
forwardest
of
the
company
to
lay
hands
on
our
Lord
,
upon
his
Masters
instigations
)
thinking
to
have
cleft
his
head
in
sunder
with
it
.
But
our
merciful
Lord
diverted
it
onely
to
the
lopping
off
one
of
his
ears
,
which
had
too
facilely
received
his
Masters
wicked
commands
;
and
then
presently
,
compassionating
this
mischance
,
desired
permission
of
his
Enemies
thus
far
as
to
touch
him
,
and
set
it
on
again
.
Thus
returning
good
for
evil
;
and
preventing
the
accusation
of
any
resistance
or
harm
done
by
him
,
or
his
,
to
the
Ministers
of
publick
justice
;
as
also
,
in
this
,
demonstrating
his
love
and
charity
to
these
his
Enemies
,
as
he
had
before
his
power
over
them
.
§
.
23
After
which
turning
back
towards
Peter
,
he
bad
him
to
put
up
his
Sword
;
telling
him
those
that
used
it
(
i.
e.
without
a
just
Commission
)
as
he
then
did
,
and
especially
against
the
ordinary
Ministers
of
the
secular
Powers
,
Gen.
9.6
and
of
Justice
(
as
those
sent
then
to
apprehend
him
were
)
should
incur
the
old
Lex
talionis
mentioned
in
Genesis
,
and
perish
by
the
Sword
.
Adding
also
,
that
he
needed
not
his
,
nor
any
others
,
defence
;
having
at
his
command
more
than
twelve
Legions
of
Angels
(
and
,
had
he
pleased
to
have
opened
theirs
,
as
he
did
the
Servant
of
Elisha
his
eyes
,
they
might
have
seen
all
these
celestial
Armies
now
environing
him
;
but
what
needed
this
,
when
they
saw
the
late
powerful
effect
of
his
breath
only
,
in
the
pronouncing
of
two
words
,
enough
,
had
he
pleased
,
to
have
unmade
the
whole
world
,
as
also
it
was
made
only
with
a
word
)
.
After
which
,
he
concluded
his
speech
with
those
gracious
words
,
full
of
patience
,
humility
,
and
resignation
(
after
his
usual
manner
)
to
the
good
pleasure
of
his
Father
:
The
cup
,
that
my
Father
hath
given
,
or
appointed
me
,
shall
not
I
drink
?
And
,
if
I
now
make
such
a
rescue
,
how
shall
that
,
which
is
written
of
me
,
be
fulfilled
?
Taking
care
that
not
one
syllable
of
his
Fathers
good
pleasure
,
declared
in
the
former
Scriptures
concerning
him
,
should
fall
to
the
ground
;
and
accepting
these
his
sufferings
,
with
all
willing
submission
,
not
as
from
the
hands
of
the
Enemies
,
but
of
his
Father
.
§
.
24
After
this
addressing
his
Speech
to
the
chief
Priests
and
Captains
of
the
Temple
and
Elders
,
that
were
come
to
apprehend
him
,
Luk.
22.52
.
he
expostulateth
with
them
;
thereby
to
reduce
them
to
some
remorse
of
their
fact
,
why
they
came
against
him
thus
by
night
,
as
against
a
Theif
,
and
a
Robber
,
and
one
that
sought
concealment
,
who
indeed
was
not
a
Destroyer
,
but
the
Saviour
,
of
mankind
;
and
who
conversed
amongst
them
all
the
day
publickly
in
the
Temple
;
at
what
time
they
had
nothing
to
say
to
him
.
Then
presently
as
it
were
recalling
himself
from
this
arguing
with
ungrateful
men
,
and
resuming
the
sweet
contemplation
of
the
divine
preordination
:
But
,
saith
he
,
Luk.
22
,
53.
This
is
your
hour
.
Intimating
that
,
only
by
the
divine
Dispensation
,
and
his
own
full
consent
to
it
,
the
Powers
of
Darkness
were
now
let
loose
upon
him
;
and
these
their
wicked
Instruments
licensed
to
act
in
a
time
sutable
to
their
designs
.
§
.
25
So
our
meek
Lord
patiently
yeilded
himself
into
their
hands
;
who
took
and
bound
him
,
their
first
Dejectment
and
fears
now
serving
only
to
increase
their
present
fierceness
,
and
rougher
usage
of
him
,
as
imputing
their
former
prostration
to
a
feat
of
his
Magick
or
black
Art
,
able
to
play
some
pretty
pranks
,
but
too
weak
to
do
them
any
real
mischeif
or
affront
.
But
,
indeed
,
this
only
Son
Isaac
was
bound
by
his
Father
,
not
them
;
in
obedience
to
whom
,
and
thirst
after
the
Redemption
of
mankind
by
it
,
this
Lamb
of
God
offered
himself
to
be
Sacrificed
on
the
Altar
of
the
Cross
the
next
morning
,
and
thus
freely
yeilded
up
his
liberty
into
the
hands
of
sinners
.
§
.
26
With
this
rough
usage
of
theirs
the
Disciples
much
dismayed
and
terrified
,
now
forgetting
their
resolute
promises
formerly
made
him
,
all
fled
away
for
their
safety
,
at
least
to
a
competent
distance
from
these
Troops
.
Jo.
16
,
32
:
And
that
prediction
of
our
Lord
,
but
some
hours
before
,
was
fulfilled
—
venit
hora
,
ut
dispergamini
unusquisque
ad
propria
,
&
me
solum
relinquatis
.
Onely
a
young
man
,
lodging
in
some
house
adjoining
;
that
,
awaked
with
the
noise
,
arose
out
of
his
bed
,
and
throwing
a
sheet
loosely
about
him
,
came
forth
to
see
what
such
tumult
meant
,
had
the
courage
to
follow
our
Lord
;
and
so
was
laid
hold
on
by
them
;
who
leaving
his
sheet
in
their
hands
escaped
away
naked
;
a
lively
prerepresentation
of
our
Lords
escape
from
them
(
after
their
stripping
him
of
his
Garments
)
that
was
to
be
three
dayes
after
,
at
his
Resurrection
,
leaving
his
Syndon
behind
him
.
§
.
27
Now
it
must
needs
be
very
late
and
drawing
toward
Midnight
;
considering
it
was
already
night
when
Judas
went
forth
from
Supper
to
gather
his
body
together
Jo.
13.30
.
After
which
followed
our
Lords
long
Farewel
Sermon
made
to
his
Disciples
Jo.
13.31
.
&c.
to
the
chap.
17.
and
Prayer
for
them
after
it
;
Jo.
17.
his
Journey
to
the
Garden
about
a
mile
off
;
his
prayers
and
Agony
there
,
and
his
Disciples
there
falling
a
sleep
,
and
all
the
Circumstances
of
his
Apprehension
;
and
the
young
mans
rising
out
of
his
bed
.
The
night
,
it
seems
,
though
the
Moon
then
at
the
full
,
was
much
overcast
and
dark
,
sutable
to
the
work
.
Thus
bound
they
joyfully
led
away
our
Lord
,
through
the
valley
,
into
the
City
,
now
silent
and
quiet
:
and
carried
him
first
to
the
house
of
Annas
,
probably
in
the
way
to
Caiphas
his
Pallace
,
and
he
a
great
Encourager
of
the
design
;
and
some
think
that
Judas
there
received
his
reward
;
his
treason
having
now
given
them
full
Possession
of
his
Master
.
Annas
also
,
though
some
years
before
deposed
from
the
office
of
High
Priest
by
the
Roman
Governour
,
who
in
those
daies
disposed
of
it
yearly
,
as
seems
to
be
implyed
by
those
words
:
Jo.
11.49
.
Caiphas
being
High
Priest
that
same
year
,
and
Luk.
3.2
.
Annas
and
Caiphas
being
the
High
Priests
[
i.
e.
by
turns
]
;
or
after
what
time
he
pleased
,
yet
still
retained
the
title
,
Luk.
3.1
;
and
still
had
some
special
interest
and
sway
in
it
,
from
Caiphas's
marrying
his
Daughter
;
and
from
his
having
a
son
also
,
Eleazer
,
that
had
born
the
same
office
before
Joseph
.
Antiq.
Jud.
lib.
18.
cap.
3.
Who
was
also
a
cheif
Member
of
the
Council
then
met
in
Caiphas's
Pallace
,
and
likely
was
called
on
to
accompany
them
thither
.
The
officers
also
might
have
had
order
to
House
our
Lord
assoon
as
they
could
,
for
prevention
of
any
tumult
or
resistance
.
§
.
28
None
appearing
,
without
any
longer
stay
made
there
,
Our
Lord
in
the
silent
night
was
conveyed
to
Caiphas
his
Pallace
;
where
(
as
hath
bin
said
)
the
Council
,
the
High
Priests
(
those
being
alwaies
after
stiled
so
,
who
at
any
time
bore
that
office
,
frequently
changed
)
Scribes
and
Elders
Mark
.
14.53
.
assembled
together
,
expected
them
.
Our
Lord
being
set
before
them
,
the
High
Priest
,
instead
of
producing
a
charge
against
him
,
and
hearing
his
Defence
and
Answer
to
it
,
fell
on
Questioning
him
about
his
Doctrine
,
and
his
Followers
,
(
whom
,
as
they
had
said
elsewhere
,
Mat.
22.16
.
they
knew
free
to
speak
truth
;
and
,
as
to
this
,
regarding
,
or
fearing
no
mans
Person
)
to
see
what
he
would
confess
;
and
,
if
confessing
any
thing
liable
to
their
censure
,
thence
to
draw
up
an
Indictment
;
when
as
indeed
this
seemed
very
great
oppression
,
to
apprehend
,
bind
,
make
a
man
a
Prisoner
,
and
bring
him
before
the
barr
of
Justice
,
there
to
gain
from
him
something
,
for
which
to
question
him
.
Our
Lord
,
having
many
times
before
bin
thus
examined
by
them
or
their
order
,
who
he
was
,
who
sent
him
,
what
authority
he
had
,
&c.
answered
them
briefly
;
That
,
both
for
Doctrine
and
Disciples
,
they
had
seen
who
these
,
and
heard
what
that
,
was
;
(
and
indeed
if
the
latter
,
his
Doctrine
,
good
,
the
more
Disciples
the
better
)
;
That
he
had
taught
publickly
in
the
Temple
,
and
in
their
Synagogues
,
and
in
private
said
nothing
,
but
what
abroad
.
That
therefore
,
if
he
were
any
way
faulty
in
sowing
Errors
,
or
plotting
sedition
,
they
might
have
enough
to
bear
witness
of
it
,
and
upon
their
legal
testimony
,
proceed
to
condemn
,
or
acquit
him
;
and
therefore
that
they
should
not
ask
him
,
but
ask
them
that
heard
his
words
,
and
saw
his
actions
;
even
amongst
which
were
many
of
themselves
,
that
then
sate
on
the
Bench
,
or
stood
before
it
:
and
amongst
these
the
very
Officers
,
sent
formerly
by
them
to
apprehend
him
.
Who
indeed
throughly
convinced
of
his
Innocency
and
Sanctity
,
had
returned
to
them
with
a
Never
Man
spake
like
that
man
.
§
.
29
Our
Lord
thus
,
by
a
prudent
declining
any
new
account
of
himself
(
whom
his
great
thirst
to
dy
for
mankind
made
little
sollicitous
to
plead
for
his
life
)
much
disappointed
the
High
Priests
expectation
;
and
breifly
thus
referring
his
cause
,
as
was
just
,
to
the
testimony
of
others
;
one
of
the
officers
,
which
stood
by
him
,
struck
him
over
the
face
in
the
presence
of
all
the
Court
for
answering
the
High
Priest
in
that
manner
.
To
whom
our
Lord
(
whose
patience
here
none
can
rightly
measure
who
doth
not
well
consider
his
person
and
power
)
meekly
replyed
;
That
,
if
he
answered
well
,
there
was
no
cause
he
should
be
strucken
for
it
;
or
,
if
ill
,
not
strucken
by
him
,
who
was
only
to
bear
witness
of
the
evil
,
and
leave
the
vindication
of
it
to
the
Judge
.
Thus
when
he
suffered
(
as
S.
Peter
observes
1
Pet.
2.23
.
)
he
threatned
not
;
and
we
may
imagine
,
with
great
charity
said
this
to
reduce
that
poor
Wretch
to
a
sence
of
his
fault
:
And
it
is
a
wonder
,
that
herein
those
Judges
,
or
some
of
the
Assessors
,
did
not
prevent
our
Lord
in
the
censure
and
castigation
of
such
a
wicked
and
impudent
act
.
§
.
30
Our
Lord
having
thus
appealed
to
witnesses
and
the
testimony
of
his
Auditors
concerning
his
Doctrine
and
conversation
;
These
were
at
that
time
of
the
night
,
not
prepared
,
but
looked
for
.
And
many
they
found
,
but
,
as
it
ordinarily
happens
in
lyes
,
their
witnessings
did
not
agree
well
together
,
nor
inferred
the
Crimes
to
be
Capital
.
These
,
standing
up
in
the
Court
,
spake
vehemently
against
our
Lord
;
and
as
fast
as
they
spake
contradicted
one
another
,
and
destroyed
each
others
testimony
.
Defecerunt
scrutantes
scrutinio
;
&
mentita
est
iniquitas
sibi
;
as
the
Psalmist
.
Our
meek
Lord
continuing
all
the
time
with
most
profound
silence
;
enduring
,
as
the
Apostle
observes
,
such
contradictions
of
sinners
,
unprovoked
and
as
it
were
unconcerned
,
to
the
great
wonder
of
the
Council
,
where
occurred
such
advantages
of
clearing
his
cause
and
Innocency
.
§
.
31
At
the
last
two
appeared
(
some
think
,
by
the
assurgebant
in
S.
Mark
,
chap.
14.
that
they
were
also
two
of
the
Assessors
)
that
pitched
both
upon
the
same
matter
;
and
this
bearing
the
shew
of
an
high
Crimination
;
his
threatning
to
destroy
and
demolish
their
Temple
;
which
also
they
reproach'd
him
with
when
he
hung
upon
the
Cross
,
Mat.
27.40
.
at
the
very
time
when
indeed
they
themselves
were
dissolving
the
Temple
he
spake
of
.
But
these
also
,
in
reciting
of
his
words
,
varyed
,
as
from
the
truth
of
what
our
Lord
said
,
so
from
one
another
.
One
testifyed
,
that
he
said
absolutely
he
would
destroy
it
:
Destruam
;
Mark
.
14.58
.
The
other
,
that
he
could
,
or
was
able
to
destroy
it
,
in
the
space
of
three
dayes
.
(
Possum
destruere
Mat.
26.61
.
)
Whereas
his
words
were
,
neither
destruam
nor
possum
destruere
,
but
Solvite
,
Destroy
ye
(
as
now
indeed
they
were
about
it
,
and
his
excitabo
not
long
after
to
follow
it
)
.
One
witnessed
in
general
,
That
he
said
,
he
would
destroy
the
Temple
;
but
then
,
he
might
mean
some
other
Temple
;
as
indeed
he
did
,
the
Temple
of
his
Body
:
but
the
other
,
that
he
said
he
would
destroy
the
Temple
made
with
hands
,
that
very
Temple
of
Jerusalem
;
and
that
,
in
three
daies
also
,
he
would
undertake
to
build
it
up
again
(
reaedificabo
)
;
whereas
his
own
words
,
speaking
of
the
Resurrection
of
the
Temple
of
his
body
,
was
excitabo
.
Thus
they
urged
against
him
things
that
he
knew
not
Psalm
.
34.11
.
and
laid
to
his
charge
things
that
he
never
meant
.
But
,
then
,
his
saying
,
he
was
able
to
destroy
it
,
seems
only
a
vaunting
and
vain-glorious
speech
,
not
deserving
death
or
bonds
:
and
,
it
he
said
further
,
that
he
would
do
it
,
this
argued
only
a
malitious
intention
where
no
possibility
of
acting
.
Words
they
were
also
spoken
some
years
before
,
without
attempting
any
such
thing
in
the
least
afterwards
:
Nay
one
of
his
valiantest
acts
,
and
wherein
he
most
shewed
his
power
was
quite
contrary
to
it
,
the
cleansing
of
the
same
Temple
from
any
profanation
of
it
,
in
the
least
manner
,
even
in
the
outward
Courts
thereof
:
of
which
there
wanted
not
Witnesses
many
,
who
suffered
by
it
.
But
,
making
the
worst
we
can
of
his
saying
;
yet
,
when
the
witnesses
added
the
following
words
also
,
that
within
other
three
daies
again
he
would
rebuild
it
,
the
one
I
hope
,
if
they
held
him
such
a
Miracle-worker
,
would
make
amends
for
the
other
;
and
sure
he
would
not
after
pulling
down
rebuild
it
,
but
to
build
it
better
;
and
his
good
intention
in
reedifying
it
,
may
ballance
,
if
not
disprove
,
a
bad
one
in
demolishing
it
.
But
,
alas
,
these
words
(
now
in
the
scarcity
of
any
other
solid
accusation
so
aggravated
)
were
before
,
at
the
time
he
spake
them
,
even
according
to
the
Jews
understanding
them
,
only
slighted
as
a
a
vain
brag
,
and
not
thought
liable
to
bear
an
action
:
they
then
replying
to
him
,
that
he
spake
impossibilities
;
for
that
a
Temple
,
that
had
been
before
forty
six
years
in
building
,
could
not
by
one
person
so
speedily
be
pulled
down
or
reedifyed
.
Jo.
2.20
.
§
.
32
Though
this
was
the
greatest
matter
these
Witnesses
in
the
Court
had
to
say
against
our
Lord
,
the
High
Priest
well
saw
the
slightness
of
it
;
and
therefore
,
though
here
the
only
alleadged
,
not
a
word
was
said
of
it
(
for
shame
)
before
the
Roman
Governour
Pilat
,
which
would
but
too
apparently
have
betrayed
their
empty
and
causeless
malice
.
But
our
Lord
,
all
this
while
that
such
things
were
tumultuously
objected
,
remaining
recollected
,
and
silent
,
the
Judge
seeming
well
satisfied
with
what
was
laid
to
his
charge
,
and
observing
our
Lords
resolute
silence
,
stood
up
;
and
asked
him
,
whether
he
did
not
hear
what
they
urged
against
him
?
why
he
answered
them
not
?
and
what
he
had
to
say
for
himself
against
such
mighty
accusations
?
As
if
he
had
forgot
that
,
for
the
last
words
he
spake
for
himself
,
he
suffered
him
to
be
strucken
over
the
face
.
§
.
33
But
our
Lord
,
thus
provoked
to
speak
and
plead
for
himself
,
continued
still
silent
;
and
that
for
many
good
reasons
.
First
silent
,
because
the
witness
,
contradicting
and
destroying
its
self
,
needed
no
further
confutation
by
him
.
Silent
,
out
of
the
highest
Prudence
and
Pity
to
his
Accusers
and
Judges
,
where
he
foreknew
his
speaking
could
have
no
good
Effect
upon
their
malice
,
but
rather
served
to
increase
their
Guilt
.
Silent
again
,
to
shew
the
perfect
moderation
and
Mastery
of
his
Passions
,
and
a
most
entire
Resignation
to
his
Fathers
will
,
to
leave
us
an
example
herein
,
saith
S.
Peter
,
1
Pet.
2.23
.
Tradens
se
Judicanti
illum
injuste
.
Silent
upon
higher
grounds
yet
1
Pet.
2.24
.
Heb.
9.28
.
Now
were
laid
on
him
all
our
iniquities
,
Esay
.
53.5
.
Now
was
he
,
who
knew
no
sin
,
made
sin
and
made
a
curse
for
us
,
because
out
of
infinite
love
he
would
be
so
;
Oblatus
est
,
quia
ipse
voluit
.
Now
he
presented
himself
before
Gods
justice
in
our
stead
,
and
who
were
most
notoriously
guilty
of
whatsoever
he
was
accused
,
Whether
blaspheming
,
Destroying
Gods
Temples
,
or
whatever
else
,
and
had
all
reason
to
stand
speechless
;
—
Languores
nostros
(
saith
the
Prophet
)
ipse
tulit
,
&
dolores
nostros
ipse
portavit
;
quasi
leprosus
,
&
percussus
a
Deo
,
&
humiliatus
;
vulneratus
propter
iniquitates
nostras
:
attritus
propter
scelera
nostra
;
disciplina
pacis
nostrae
super
eum
:
sicut
ovis
ad
occisionem
ducta
;
&
quasi
Agnus
coram
tondente
se
(
the
shearers
stripping
him
not
only
of
his
clothes
,
but
his
life
)
obmutescens
,
&
non
aperiens
os
suum
;
quem
,
propter
scelus
populi
sui
,
percussit
Deus
:
As
the
Prophet
at
large
describes
there
his
condition
Esay
.
53.
And
so
we
ought
to
imagine
him
now
putting
himself
in
our
stead
before
the
Tribunal
of
his
Eternal
Father
:
and
,
without
justifying
himself
at
all
,
speaking
to
him
,
with
a
love
far
transcending
that
of
David
2
Sam.
24.17
.
Though
I
have
never
sinned
nor
done
wickedly
before
thee
,
yet
,
for
what
these
my
Brethren
have
done
,
let
thine
hand
,
I
pray
thee
be
not
against
them
,
but
against
me
.
And
so
silent
and
without
any
Defence
of
himself
,
for
what
could
he
say
for
us
,
or
in
our
Defence
,
but
only
confess
our
guilt
?
offering
himself
to
Gods
vindicative
Justice
for
all
our
Blasphemies
,
Treasons
,
and
affronts
,
done
to
this
divine
Majesty
ever
since
that
of
Adam's
;
and
,
amongst
the
rest
,
even
for
their
sins
also
,
that
thus
unjustly
persecuted
him
,
with
the
same
Deprecation
for
them
now
,
as
on
the
Cross
.
Dimitte
illis
Pater
:
Non
enim
sciunt
,
quid
faciunt
Luk.
23.34
.
Lastly
silent
,
obediently
to
fulfil
what
all
the
Prophecies
had
so
punctually
foretold
of
him
.
For
at
this
time
it
was
,
that
all
those
doleful
complaints
occurring
in
the
Psalmes
and
elsewhere
,
concerning
his
innocence
,
and
suffering
mute
,
and
not
replying
,
were
exactly
and
perfectly
verified
.
Psal.
34.11
.
—
Surrexerunt
Testes
iniqui
;
quae
ignorabam
,
interrogabant
me
,
Psal.
38.2.9
,
10
—
Posui
ori
meo
custodiam
,
cum
consisteret
Peccator
adversum
me
.
Psal.
37.13
.
—
Opprobrium
insipienti
dedisti
me
.
—
And
obmutui
&
non
aperui
os
meum
,
quia
tu
fecifti
.
—
Qui
inquirebant
mala
mihi
locuti
sunt
vanitates
,
&
dolos
&c.
Ego
autem
tanquam
surdus
non
audiebam
,
&
sicut
mutus
non
aperiens
os
suum
.
And
—
Factus
sum
sicut
homo
non
audiens
,
&
non
habens
in
ore
suo
redargutiones
,
Ego
in
flagella
paratus
sum
,
&
dolor
meus
in
conspectu
meo
.
Quoniam
iniquitatem
meam
[
That
of
the
whole
world
taken
upon
me
]
annuntiabo
,
&
cogitabo
pro
peccato
meo
[
i.e.
meorum
.
]
§
.
34
This
silence
as
the
High
Priest
much
wondred
at
,
so
he
little
imagined
the
reason
of
it
,
seeing
the
great
advantages
he
had
of
a
Reply
.
And
,
convinced
already
without
his
Plea
,
of
the
vanity
and
contradiction
of
the
accusation
,
deviseth
another
way
that
might
succeed
better
,
and
being
the
main
matter
upon
the
stage
;
that
had
bin
many
times
,
undoubtedly
,
heard
from
him
;
and
which
,
either
affirmed
or
denyed
,
must
equally
ruin
him
;
And
,
that
he
might
no
way
be
defeated
by
his
silence
,
he
solemnly
adjures
him
by
the
living
God
(
a
custome
amongst
the
Jews
in
their
Courts
,
where
wanting
some
other
Evidence
,
see
1
Kings
8.31.32
.
Numb.
5.19
.
1
Thess.
5.27
.
)
to
declare
then
openly
,
whether
indeed
he
was
the
Messias
,
and
the
Son
of
God
.
Which
if
he
now
denyed
,
having
before
professed
it
,
he
might
pass
for
a
grand
Impostor
,
and
Deceiver
formerly
;
or
,
if
he
confessed
it
,
with
the
Court
it
amounted
to
blasphemy
,
and
the
punishment
thereof
Death
;
and
which
the
divine
Wisdom
then
so
ordered
;
That
,
what
our
Lord
had
so
often
declared
in
his
life
and
confirmed
with
Miracles
,
he
might
also
witness
before
all
the
world
at
his
Death
,
and
seal
this
great
truth
with
his
blood
for
the
greater
confirming
of
true
Believers
,
and
greater
conviction
of
all
Opposers
at
the
day
of
Judgment
.
§
.
35
Thus
therefore
our
Lord
presently
confessed
openly
what
he
was
,
without
those
qualifications
,
with
which
formerly
he
was
wont
sometimes
to
veil
it
,
thereby
not
to
prevent
or
anticipate
his
sufferings
:
His
answer
,
there
,
Thou
sayest
that
I
am
,
being
amongst
the
Jews
a
modest
way
of
Asseveration
concerning
a
thing
that
includes
some
self-dignity
or
commendation
.
Thou
sayest
that
I
am
,
being
as
much
,
as
,
thou
sayest
that
which
I
am
.
See
the
same
language
used
by
our
Lord
before
to
Judas
Mat.
26.25
.
and
the
High
Priest
his
renting
his
clothes
for
Blasphemy
shews
our
Lords
Answer
to
be
understood
as
a
clear
confession
.
Therefore
S.
Mark
puts
instead
of
it
more
breifly
,
I
am
.
And
it
may
be
here
observed
,
that
,
when
as
he
said
the
same
thing
often
in
his
life
time
,
and
they
upon
it
had
charged
him
with
blasphemy
;
and
so
went
about
to
stone
,
and
kill
,
him
see
Jo.
5.18
.
Jo.
10.32
.
&c.
He
there
confuted
them
,
and
stopped
their
mouths
by
many
proofs
,
that
this
was
no
falshood
or
blasphemy
;
viz.
by
his
so
many
miraculous
works
;
by
the
Testimony
of
the
Holy
Baptist
;
by
the
immediate
testimony
of
his
Father
from
heaven
;
lastly
,
by
the
infallible
Scriptures
,
calling
those
Gods
to
whom
God
had
given
some
extraordinary
commission
or
authority
;
whereas
himself
had
received
beyond
them
such
a
Plenitude
of
Sanctification
,
appearing
by
the
Descent
of
the
Holy
Ghost
upon
him
at
his
Baptism
,
by
the
Purity
of
his
life
,
and
Doctrine
,
and
mighty
works
;
see
Jo.
5.20
,
21
,
33
,
37.
the
10.33
,
37
:
yet
here
,
at
their
crying
Blasphemy
,
he
repeats
no
such
defence
,
notwithstanding
all
the
Nation
could
witness
the
truth
of
it
;
but
retireth
again
to
his
former
silence
,
as
loath
to
disappoint
their
purpose
now
his
hour
was
come
.
§
.
36
Only
in
great
pity
and
charity
to
his
impious
oppressors
,
and
to
remove
the
scandal
taken
at
that
which
ought
to
be
infinitely
admired
,
his
present
voluntarily-assumed
humiliation
,
he
modestly
tells
them
,
that
,
although
these
titles
,
he
owned
,
might
seem
somewhat
disfutable
to
his
present
low
condition
;
yet
one
day
their
eyes
should
behold
this
now
so
mean
a
Son
of
man
exalted
to
sit
on
the
right
hand
of
Power
,
as
David
had
foretold
of
the
Messias
:
Psal.
109.1
.
[
which
Messias
his
sitting
on
the
right
hand
of
Power
,
and
so
being
Davids
Lord
,
the
Pharisees
could
not
reconcile
with
the
Messias
being
also
Davids
Son
,
when
our
Lord
asked
them
this
question
Mat.
22.44
.
No
more
than
they
could
now
his
bonds
with
it
]
and
that
they
should
also
see
him
come
in
the
clouds
of
heaven
,
as
Daniel
had
foretold
of
the
Messias
,
Dan.
7.13
.
to
judg
the
world
,
and
even
them
his
then
Judges
.
Of
which
he
had
also
in
his
preaching
told
his
auditory
many
times
before
;
see
Mat.
16.27
.
Where
advising
them
not
to
mind
the
gain
of
this
world
,
but
to
save
their
poor
Souls
in
the
next
,
he
tells
them
that
the
Son
of
man
(
for
so
he
stiles
himself
also
there
)
shall
come
in
the
glory
of
his
Father
[
which
shewed
him
the
Son
to
another
,
higher
than
man
]
with
his
Angels
;
and
then
reward
every
one
according
to
his
works
.
And
this
his
premonition
,
here
given
to
his
unjust
Judges
,
shall
again
bear
witness
against
them
in
that
his
day
of
Judgment
;
when
,
saith
the
Prophet
Zachary
chap.
12.
—
Aspicient
in
eum
quem
transfixerunt
.
And
Ecce
venit
in
nubibus
,
&
videbit
eum
omnis
oculus
,
&
qui
eum
pupugerunt
,
saith
S.
John
Apoc.
1.7
.
Nay
,
a-modo
,
saith
S.
Matthew
chap.
26.64
.
very
suddenly
,
within
three
daies
after
his
saying
this
,
they
should
see
the
beginning
of
this
his
Exaltation
and
Glory
.
—
He
being
exalted
by
the
right
hand
of
God
,
(
saith
S.
Peter
Acts
2.33
.
after
his
Resurrection
,
and
Ascension
)
hath
shewed
forth
this
ye
now
see
,
and
hear
.
In
which
speech
of
our
Lord
,
thus
standing
at
the
bar
,
we
may
observe
that
his
singular
modesty
was
accompanied
with
a
great
freedom
,
Authority
,
and
Majesty
.
Nor
had
their
treatment
any
way
daunted
him
,
or
remitted
the
resolution
,
and
courage
,
belonging
to
an
innocent
person
,
to
the
dignity
of
his
office
,
and
to
the
necessary
confession
of
truth
,
as
appears
in
his
whole
carriage
;
at
his
apprehension
;
—
Are
ye
come
out
as
against
a
Theif
,
&c.
I
sate
with
you
teaching
in
the
Temple
,
&c.
And
here
,
at
his
appearance
before
the
High
Priests
and
Jewish
Courts
;
Askest
thou
me
?
ask
them
that
heard
me
:
And
afterwards
before
the
Roman
Governor
:
sayest
thou
this
of
thy self
&c.
And
,
for
this
cause
come
I
into
the
world
&c.
And
every
one
that
is
of
the
Truth
heareth
my
voice
.
And
,
Thou
couldest
have
no
Power
against
me
,
but
what
is
given
thee
from
above
.
Jo.
19.11
.
§
.
37
But
this
forewarning
them
of
his
Exaltation
and
judgment
to
come
,
which
should
have
struck
some
fear
into
them
,
(
and
in
which
his
Servant
S.
Paul
had
better
success
Acts
24.25
.
)
their
malice
made
also
ill
use
of
;
and
improved
it
so
much
more
to
compleat
his
blasphemy
;
And
presently
the
High
Priest
fell
a
rending
his
clothes
;
(
as
it
was
the
manner
in
such
a
case
,
to
rend
their
vest
before
,
with
both
their
hands
,
from
the
neck
to
the
middle
)
and
said
,
there
was
now
no
more
need
of
witnesses
,
(
who
well
knew
,
how
little
they
besteaded
him
)
;
that
he
had
sufficiently
condemned
himself
.
The
rest
also
of
his
Assessors
charged
him
with
blasphemy
(
themselves
,
in
this
,
blaspheming
)
;
and
that
for
this
he
merited
death
;
and
so
delivered
him
into
the
custody
of
the
High
Priests
Officers
till
the
morning
,
which
now
approached
,
it
being
now
after
Cock-crow
;
and
raised
the
Court.
See
Luk.
22.26
.
Mat.
27.1
.
Or
,
if
some
of
our
Lords
Judges
may
be
thought
to
have
sate
in
consultation
the
rest
of
that
night
;
yet
our
Lord
was
removed
from
before
them
,
and
remitted
to
the
Officers
custody
till
a
fuller
Assembly
of
the
next
morning
should
determine
their
further
proceedings
.
§
.
38
Our
Lord
thus
left
in
the
Officers
hands
,
let
us
now
return
and
see
what
becomes
of
his
poor
Disciples
.
It
was
said
,
that
after
the
Sword
drawn
,
and
Malchus
his
Eare
cut
off
,
and
our
Lord
apprehended
and
bound
,
all
of
them
fled
:
but
St.
Peter
,
and
another
Disciple
,
by
the
advantage
of
the
darkness
of
the
night
,
followed
the
Troop
at
some
distance
[
which
other
Disciple
seems
to
be
S.
John
,
because
he
relates
the
matter
so
punctually
,
and
conceals
the
name
,
as
he
useth
when
speaking
of
himself
.
As
for
that
Disciple's
being
known
to
the
High
Priest
,
I
conceive
he
might
be
so
without
the
High
Priest
himself
(
but
onely
some
of
his
Family
)
having
familiar
acquaintance
with
him
;
or
without
the
High
Preist's
knowing
any
thing
of
his
Discipleship
to
Jesus
;
or
also
,
with
his
conniveance
at
it
,
our
Lords
Disciples
having
as
yet
given
the
High
Preist
not
the
least
offence
:
and
this
also
makes
it
the
more
probable
,
that
Zebedee
his
father
seems
to
have
bin
,
according
to
his
condition
,
a
wealthy
man
,
as
may
be
gathered
from
his
wifes
(
perhaps
after
her
husbands
decease
)
being
one
that
accompanied
Mary
Magdalen
,
and
the
wife
of
Herodes
Steward
,
wealthy
persons
also
,
whom
God
had
provided
for
this
purpose
,
in
ministring
to
our
Lord's
necessities
in
his
travels
out
of
their
substance
;
as
also
after
his
death
in
providing
costly
spices
for
embalming
him
;
See
Mat.
27.55.56
.
compare
Luk.
8.2.3
.
And
this
also
might
be
some
reason
of
her
confident
request
Mat.
20.20
.
of
having
her
two
sons
more
highly
preferred
in
our
Lords
Kingdom
;
and
lastly
,
of
our
Lords
recommending
his
mother
to
John
,
as
for
other
reasons
,
so
because
he
was
better
able
to
provide
for
her
;
and
perhaps
,
as
having
also
an
house
in
Jerusalem
Jo.
19.27
.
—
but
be
this
as
it
will
]
.
§
.
39
Those
two
Disciples
followed
our
Lord
to
the
High
Priest's
gate
.
And
the
other
Disciple
pressed
also
into
the
Pallace
with
our
Lord
and
the
Guard
Jo.
18.25
;
but
Peter
,
perhaps
more
timorous
for
the
Exploit
he
had
done
in
the
Garden
,
stayeth
without
till
his
companion
,
speaking
to
a
woman
the
Portress
,
brought
him
in
,
which
made
her
presume
him
a
Galilean
.
Peter
,
thus
entred
,
presumed
not
to
go
up
into
the
Court
where
the
Council
sate
on
the
trial
of
our
Lord
,
as
probably
the
other
Disciple
did
;
but
stayed
below
amongst
the
servants
and
officers
at
the
fire
in
the
Hall
or
Court
of
the
Pallace
,
Mat.
26.69
.
Mark
.
14.66
.
warming
himself
,
and
expecting
what
would
be
the
end
,
Mat.
26.58
.
When
the
Maid-servant
,
the
Portress
,
remembring
who
brought
in
Peter
,
and
probably
the
discourse
of
the
company
then
being
of
our
Lords
apprehension
,
and
Followers
,
said
unto
Peter
before
them
all
:
Art
not
Thou
also
one
of
this
mans
Disciples
Jo.
18.17
?
Peter
much
amated
hereat
denyed
it
;
and
said
he
was
none
of
his
Disciples
,
he
knew
no
such
man
,
nor
understood
what
she
said
;
and
after
,
taking
an
opportunity
,
withdrew
himself
from
them
into
the
Porch
,
perhaps
,
intending
to
have
gone
clear
away
;
but
,
the
gate
being
shut
,
he
thought
it
not
best
to
discover
his
fears
,
but
return
again
into
the
Hall
and
former
company
;
where
doubtless
he
heard
talk
of
the
severe
proceedings
against
our
Lord
in
the
Court
.
Meanwhile
,
he
being
absent
in
the
Porch
,
the
Cock
crew
,
and
gave
him
a
fair
warning
of
his
fault
;
but
his
troubled
thoughts
took
no
notice
of
it
.
There
he
had
not
staied
long
but
another
Maid
said
of
him
to
the
standers-by
,
that
he
was
one
of
the
company
that
was
with
Jesus
.
But
he
denyed
with
an
oath
Mat.
26.72
.
the
second
time
,
that
he
knew
him
.
Near
upon
an
hour
after
this
,
some
others
of
the
company
again
began
to
compass
and
question
him
saying
;
That
surely
he
was
one
of
them
,
for
his
speech
also
bewrayed
him
for
a
Galilean
.
And
,
which
was
the
worst
of
all
,
one
of
the
High
Priest's
servants
a
kinsman
of
his
whose
ear
Peter
had
cut
off
,
pressed
him
yet
closer
,
saying
,
did
not
I
see
thee
in
the
Garden
with
him
?
Here
,
having
cause
to
fear
,
his
assaulting
the
High
Priests
servant
and
making
resistance
to
Authority
might
also
come
into
Examination
,
still
in
more
distraction
he
began
(
saith
St.
Matthew
)
execrari
&
jurare
,
that
he
knew
not
the
man
;
and
presently
the
Cock
crew
again
.
And
upon
it
our
Lord
by
this
time
,
after
the
Court
was
risen
,
being
brought
down
by
the
Officers
into
the
Hall
,
looked
back
and
gave
a
glance
upon
Peter
.
§
.
40
Upon
which
,
our
Lord's
words
also
came
into
his
remembrance
,
that
,
before
the
Cock
crew
twice
,
he
would
thrice
deny
him
.
And
as
fast
as
he
could
getting
out
of
the
Pallace
with
the
crowd
,
after
the
Assembly
dissolved
,
he
now
had
liberty
to
ease
his
wounded
mind
;
and
so
fell
a
weeping
bitterly
;
both
for
his
great
fault
,
though
,
not
of
betraying
,
as
Judas
,
yet
of
denying
and
foreswearing
such
a
Master
;
and
for
his
great
presumption
,
in
so
rashly
promising
what
he
saw
,
when
left
to
himself
,
and
Jesus
taken
from
him
,
he
was
not
able
to
perform
.
Now
also
came
fresh
into
his
mind
,
on
the
other
side
,
the
great
love
and
affection
his
Lord
had
shewed
to
him
and
the
rest
,
in
his
fare-well-Sermon
to
them
,
and
Prayer
for
them
;
in
his
telling
them
of
the
present
danger
,
and
requesting
them
to
watch
and
pray
,
when
also
,
carelesly
neglecting
him
in
his
terrible
Agony
they
fell
fast
a
sleep
;
again
in
his
freely
meeting
the
Troops
and
delivering
up
himself
to
procure
their
dismission
,
lest
some
ill
should
happen
to
them
;
his
own
rash
venturing
into
the
Court
,
where
few
bring
away
the
innocency
they
carried
thither
,
and
the
state
and
over-awing
of
great
persons
,
and
the
flattery
of
them
by
Inferiors
corrupts
mens
manners
;
his
being
daunted
(
who
before
so
stoutly
drew
his
Sword
against
an
Army
)
with
the
questioning
not
of
a
Court
,
or
the
Magistrate
,
but
only
by
a
silly
maid-servant
;
his
not
only
denying
his
Lord
,
but
fixing
it
too
with
curses
and
oaths
;
his
taking
no
warning
,
nor
thinking
of
our
Lord's
admonition
,
when
,
as
it
were
on
purpose
,
being
gone
apart
,
he
so
distinctly
heard
the
first
Cock-crow
;
nor
when
,
the
last
,
had
not
his
dear
Master
turned
himself
about
and
cast
an
Eye
upon
him
.
But
then
the
infinite
Graces
and
love
and
sweetness
he
discovered
in
that
look
(
all
which
upbraided
his
unkindness
)
;
the
posture
he
left
that
innocent
Lamb
of
God
in
,
sorrounded
with
,
and
ready
to
be
torn
in
peices
by
,
so
many
Wolves
;
and
also
his
leaving
him
so
,
and
hasting
to
save
himself
:
all
these
,
we
may
presume
,
so
galled
and
wounded
him
,
as
that
,
had
not
the
High
Priests
Gate
bin
shut
upon
him
,
he
would
now
have
reentred
to
recant
there
publickly
his
former
act
,
and
run
through
all
hazards
whatever
with
his
dear
Lord
.
But
the
divine
Providence
had
appointed
this
,
for
one
of
our
Lords
sufferings
,
the
clear
desertion
of
all
his
Followers
,
and
that
he
should
tread
the
Wine-press
alone
.
§
.
41
Yet
something
may
be
said
on
the
other
side
in
the
lessening
of
the
lapse
of
this
prime
Apostle
.
That
his
love
and
courage
seems
to
be
greater
than
most
of
the
rest
;
in
his
following
his
Master
to
his
trial
,
and
venturing
into
the
High
Priests
Pallace
,
when
it
was
he
that
just
before
had
cut-off
the
ear
of
his
servant
.
In
his
denyal
,
its
being
without
any
great
scandal
,
not
in
publick
,
but
to
some
idle
people
standing
about
a
fire
,
and
medling
with
a
matter
of
no
concernment
to
them
.
In
that
it
was
done
upon
a
suddain
surprisal
,
not
done
with
premeditation
,
or
put
to
any
formal
Trial
of
his
fidelity
;
and
where
perhaps
hazarding
also
the
reputation
of
the
other
Disciple
that
brought
him
in
might
run
in
his
mind
,
and
much
more
his
being
questioned
for
Malchus
.
And
,
as
it
seemed
a
shame
to
deny
our
Lord
at
the
accusation
only
of
a
poor
Maid-servant
,
so
it
might
seem
a
thing
of
no
great
consequence
to
confess
him
before
such
a
mean
person
.
But
,
which
is
most
to
be
noted
,
he
denyed
not
that
Jesus
was
the
Messias
,
or
the
Son
of
God
,
he
renounced
no
part
of
his
faith
;
no
such
thing
was
he
asked
;
nor
,
if
put
to
it
,
would
he
ever
have
denyed
it
:
but
he
denyed
only
his
knowledg
of
,
or
acquaintance
with
,
such
a
person
.
Lastly
,
the
Fall
of
this
great
Apostle
God
permitted
,
besides
for
the
aggravation
of
our
Lords
sufferings
,
by
his
cheifest
Disciple
denying
,
as
another
of
them
betraying
,
him
,
for
many
other
good
ends
:
As
,
to
beget
a
perfect
humility
in
him
,
a
little
before
too
confident
of
himself
:
to
shew
us
,
what
frail
things
we
are
,
the
best
of
us
,
when
our
Lord
leaves
us
a
little
to
our selves
,
and
hath
not
his
eye
upon
us
:
To
comfort
poor
sinners
in
their
great
miscarriages
,
since
the
greatest
Saints
,
as
David
,
and
Peter
,
have
had
their
falls
:
To
shew
the
infinitness
of
Gods
mercy
to
Penitents
in
his
pardoning
such
great
offences
;
and
that
to
persons
most
obliged
to
him
,
and
from
whom
he
had
reason
to
expect
the
greatest
fidelity
:
Lastly
,
to
teach
Peter
the
cheif
Pastor
of
his
sheep
the
more
compassion
to
sinners
,
in
reflecting
on
his
own
infirmities
and
faults
;
and
to
bear
with
those
who
are
tempted
and
fall
,
in
as
much
as
himself
stood
not
,
when
he
was
so
.
§
.
42
What
became
of
the
other
Disciple
no
mention
is
made
.
T
is
probable
,
that
,
better
acquainted
with
the
house
he
went
up
into
the
Court
,
and
was
present
at
our
Lord's
trial
,
and
seeing
the
severe
proceedings
against
him
,
after
the
Council
rose
,
quitted
the
Pallace
with
the
rest
,
where
he
saw
was
no
safe
staying
any
longer
for
any
friends
of
Jesus
:
when
also
he
might
take
Peter
,
presently
after
his
third
misadventure
there
,
along
with
him
.
§
.
43
Now
,
to
return
unto
our
Blessed
Lord
committed
to
the
custody
of
the
High-Priests
Officers
and
Servants
until
the
morning
,
and
the
reassembly
of
the
Council
in
the
same
place
,
in
a
fuller
body
.
These
Officers
one
would
think
,
since
the
time
that
being
sent
to
apprehend
him
they
returned
to
their
Masters
with
a
Nunquam
sic
locutus
est
homo
,
sicut
hic
homo
,
should
now
have
treated
him
with
some
ordinary
civility
,
especially
no
final
sentence
being
yet
passed
upon
him
;
and
the
Judges
being
to
reexamine
his
cause
the
next
morning
.
The
ear
also
our
Lord
restored
but
two
or
three
hours
before
to
Malchus
,
and
his
reprehending
Peter
for
his
cutting
it
off
,
might
not
have
bin
so
soon
forgotten
by
them
.
But
indeed
now
was
the
Power
of
Satan
and
of
Darkness
,
and
his
chain
never
so
much
loosened
as
at
this
time
,
before
the
approaching
ruin
of
his
kingdom
;
who
therefore
ceased
not
by
all
those
his
Instruments
to
act
his
utmost
malice
,
nor
to
suffer
our
Lord
to
rest
one
minute
.
§
.
44
The
Ministers
therefore
having
as
yet
no
order
for
the
executing
of
any
higher
corporal
punishment
and
because
our
Lord
also
was
to
proceed
gradatim
through
all
sorts
of
sufferings
,
instead
of
indulging
him
or
themselves
any
repose
(
in
which
our
Lords
servant
S.
Peter
was
more
civilly
used
Acts
12.6
.
)
after
their
watching
all
the
fore-part
of
the
night
,
compass
him
about
in
a
ring
;
and
,
notwithstanding
his
modest
silence
no
way
provoking
them
,
fall
on
abusing
him
both
with
their
tongues
and
hands
,
as
far
as
was
permitted
.
They
spit
on
his
face
(
being
the
greatest
note
of
ignominy
and
disgrace
that
was
amongst
the
Jews
see
Deut.
25.9
.
where
the
man
was
to
be
used
so
,
that
would
not
raise
up
seed
to
his
brother
;
—
And
they
abhor
me
(
saith
Job
)
in
his
typical
complaint
.
Chap.
30.10
.
they
forbear
not
to
spit
in
my
face
)
when
his
tyed
hands
also
could
not
cleanse
it
.
They
smote
him
also
on
the
face
with
the
palmes
of
their
hands
:
They
punched
and
thumped
him
with
their
fists
:
and
,
by
the
Prophecies
,
Esay
50.6
.
it
seems
they
also
plucked
off
his
hair
;
being
not
tondentes
but
vellentes
of
this
meek
Lamb.
These
Jews
also
treated
him
this
night
as
a
Mock-Messias
;
as
the
next
day
the
Gentiles
abused
him
as
a
Mock-King
;
and
,
after
their
cruelty
wearied
,
in
this
way
,
and
his
rare
faculty
in
Prophecying
coming
into
their
mind
,
they
remembred
a
Boys-play
to
this
purpose
,
and
got
a
cloath
and
blindfolded
him
(
whereof
the
Philistines
abusing
blind
Sampson
was
a
Type
)
and
fall
on
beating
him
a
fresh
thus
hood-winked
,
that
he
being
the
Messias
,
and
the
Christ
,
and
the
great
Prophet
that
was
to
come
into
the
world
,
should
now
so
hooded
prophecy
,
and
tell
them
who
it
was
that
smote
him
.
§
.
45
Cruel
,
and
causeless
malice
!
for
which
of
his
sweet
words
or
mighty
works
(
as
he
once
said
to
you
Jo.
10.32
.
)
who
left
heaven
to
save
you
,
and
in
whom
you
never
saw
fault
,
and
who
went
about
every
where
doing
good
;
for
which
of
these
do
you
thus
treat
him
?
And
how
could
the
blessed
Angels
,
at
least
that
waited
on
our
Lord
,
have
the
patience
to
suffer
such
vile
wretches
,
and
the
dregs
of
the
people
,
to
strike
,
and
spit
on
their
Creator
the
Lord
of
Heaven
and
Earth
?
but
that
they
well
knew
it
was
the
pleasure
of
their
great
Master
out
of
his
infinite
charity
to
suffer
this
even
for
the
salvation
of
those
his
Tormentors
;
and
to
receive
these
blows
for
the
satisfaction
of
their
fault
that
gave
them
.
All
this
while
our
meek
Lord
stood
silent
,
nor
was
a
Reproof
found
in
his
mouth
:
but
to
those
that
struck
him
on
the
one
cheek
he
turned
the
other
;
and
received
without
reply
such
derisions
,
scorns
and
contradiction
of
sinners
,
of
which
St.
Luke
intimates
,
that
the
Evangelists
mentioned
only
some
part
.
—
Et
alia
multa
(
saith
he
)
blasphemantes
dicebant
in
eum
,
Luk.
22.65
.
and
they
that
could
not
hold
their
hands
off
him
before
the
Judge
,
what
would
they
not
do
to
him
left
to
their
Guard
?
§
.
46
Of
all
this
usage
(
as
David
in
Spirit
had
before
drawn
it
up
)
this
only
Son
of
God
makes
in
the
ears
of
his
Father
this
innocent
complaint
:
—
Neque
iniquitas
mea
,
neque
peccatum
meum
,
Domine
;
sine
iniquitate
cucurri
&
direxi
—
igne
me
examinasti
,
&
non
est
inventa
in
me
iniquitas
Psal.
58.5
.
Non
locutum
est
os
meum
opera
hominum
:
&
propter
verba
labiorum
tuorum
custodivi
vias
duras
.
—
Psal.
16.4
Jer.
11.19
.
Ego
quasi
Agnus
mansuetus
qui
portatur
advictimam
;
&
non
cognovi
quia
cogitaverunt
super
me
consilia
,
dicentes
;
mittamus
lignum
in
panem
ejus
,
&
eradamus
eum
de
terra
viventium
.
—
Jer.
12.7
.
Reliqui
domum
meam
,
dimisi
haereditatem
meam
;
&
dedi
dilectam
animam
meam
,
in
manu
inimicorum
ejus
;
&
facta
est
mihi
haereditas
mea
quasi
Leo
in
sylva
&c.
—
Psal.
68.8
,
9
,
21.
Propter
te
sustinui
opprobrium
,
operuit
confusio
faciem
meam
—
factus
extraneus
fratribus
meis
[
to
my
own
People
,
and
to
my
own
Followers
,
affrighted
at
my
troubles
]
&
Peregrinus
filiis
matris
meae
—
opprobria
,
exprobrantium
tibi
[
in
all
thy
merciful
designs
for
their
salvation
]
ce●iderunt
super
me
.
—
Sustinui
qui
simul
contristaretur
,
&
non
fuit
:
&
qui
consolaretur
&
non
inveni
&c.
—
Psal.
108.1
&c.
Os
peccatoris
super
me
apertum
est
,
&
sermonibus
odii
circumdederunt
me
:
&
expugnaverunt
me
gratis
.
Pro
eo
ut
diligerent
me
,
detrahebant
mihi
.
—
Et
posuerunt
adversum
me
mala
pro
bonis
:
&
odium
pro
dilectione
mea
;
non
sunt
recordati
misericordiam
;
sed
persecuti
sunt
hominem
inopem
,
&
mendicum
,
&
mortificaverunt
compunctum
corde
[
superadded
affliction
to
affliction
]
;
Ego
autem
pro
eis
orab●m
.
§
.
47
All
these
things
also
were
particularly
foretold
of
the
Messias
by
the
Prophets
.
—
Deus
aperuit
illi
aurem
[
saith
the
Prophet
Esay
chap.
50.5
,
6.
to
become
obedient
in
all
things
to
the
extremity
]
Non
contradixit
:
retro
non
abiit
:
corpus
suum
dedit
percutientibus
,
&
genas
suas
vellentibus
:
&
faciem
suam
non
avertit
ab
increpantibus
,
&
conspuentibus
in
eum
.
—
Et
virga
(
saith
the
Prophet
Micha
5.1
.
)
percutient
maxillam
Judicis
Israel
&
dedit
percutienti
se
maxillam
,
&
saturatus
est
opprobriis
,
say
the
lamentations
of
the
Prophet
Jeremy
.
Lam.
3.30
.
And
—
factus
opprobrium
hominum
,
&
abjectio
plebis
,
(
saith
Psal.
21.
)
and
with
these
insolencies
so
disfigured
the
Prophet
Esay
chap.
53.2
.
&c.
describes
him
,
that
—
Non
erat
species
ei
,
neque
decor
:
that
vid●runt
eum
;
&
non
erat
aspectus
ut
desiderarent
eum
.
And
again
,
—
Quasi
absconditus
vultus
ejus
&
despectus
;
unde
nec
reputavimus
eum
.
Thus
the
Prophets
.
And
whatever
they
said
,
his
obedience
was
resolved
to
go
through
with
it
,
and
make
it
good
,
without
a
contradixit
or
a
retro
abiit
:
and
therefore
he
foretold
also
to
his
Disciples
several
times
Mat.
16.21
.
—
20.19
Luk.
18.31
.
a
little
before
his
last
return
to
Jerusalem
;
that
all
things
spoken
by
the
Prophets
of
his
sufferings
must
be
accomplished
even
to
this
now
acted
,
his
being
mocked
,
spightfully
intreated
and
spit
upon
:
and
that
they
should
do
unto
him
as
they
had
done
unto
the
Baptist
,
what
ever
things
they
would
Mat.
17.12.13
.
And
,
at
his
apprehension
,
his
last
words
to
Peter
were
,
after
his
having
told
him
that
he
could
procure
of
his
Father
more
than
twelve
Legions
of
Angels
to
his
rescue
,
But
(
saith
he
)
How
then
will
the
Scriptures
be
fulfilled
,
that
thus
it
must
be
?
Thus
all
this
night
,
under
these
barbarous
Guards
,
whilst
they
were
acting
cruelties
,
he
was
fulfilling
Prophecies
.
§
.
48
And
well
had
it
bin
,
if
our
Lord's
sufferings
had
ended
thus
;
or
,
that
they
had
carried
him
hence
immediatly
to
Execution
.
But
these
are
but
the
Prologue
to
much
greater
cruelties
before
the
final
taking
away
his
life
,
and
the
Jews
their
not
having
power
(
as
now
the
divine
Wisdom
had
prepared
things
)
of
inflicting
death
served
to
double
our
Lords
torments
;
because
,
as
the
Jews
and
the
Gentiles
were
to
have
an
equal
share
in
the
benefit
of
his
sufferings
and
his
death
,
so
were
they
to
have
in
the
inflicting
of
them
;
that
,
as
on
the
one
side
all
receive
the
mercy
of
being
saved
by
his
blood
,
so
on
the
other
none
should
be
freed
from
the
guilt
of
shedding
it
.
§
.
49
This
barbarous
treatment
of
the
Jewish
Guard
lasted
till
the
morning
;
when
very
early
,
assoon
as
it
was
day
(
saith
the
Evangelist
Luk.
22.66
.
)
the
Council
met
again
;
and
,
as
appears
by
St.
Matthew
chap.
27.1
.
and
Mark
.
15.1
.
in
a
much
fuller
body
,
than
over
night
.
The
Antients
of
the
people
,
the
chief
Priests
,
and
the
Scribes
,
and
the
whole
Council
(
say
they
)
consulted
together
against
Jesus
.
And
,
probably
,
Nicodemus
and
Joseph
of
Arimathea
were
there
also
;
who
,
St.
Luke
saith
Mark
.
15.1
.
compared
with
the
2
Chron.
30.2
.
and
Acts
5.21
.
—
23.50
.
consented
not
to
the
Council
and
deed
of
them
:
God
having
reserved
these
here
to
represent
to
the
rest
their
injustice
;
as
also
to
bestow
on
our
Lord
so
murthered
an
honourable
funeral
.
Our
Lord
being
already
precondemned
by
them
over
night
,
the
chief
design
of
their
consult
now
was
how
to
put
him
to
death
by
the
Roman
Governour
,
who
had
the
sole
power
thereof
:
this
being
taken
from
the
Jews
not
long
before
Jo.
18.32
.
so
that
the
stoning
of
S.
Stephen
seems
rather
to
proceed
from
a
popular
Tumult
,
than
a
legal
course
of
Justice
.
But
,
had
the
Jews
now
bin
possest
of
this
power
,
our
Lords
sufferings
had
bin
much
abbridged
:
for
,
so
he
had
bin
stoned
to
Death
for
Blasphemy
,
as
is
intimated
by
S.
John
chap.
18.31
,
32.
see
Levit.
24.16
.
which
death
would
both
have
prevented
all
the
cruelties
afterwards
inflicted
on
him
by
Pilat
,
and
the
Roman
Soldiers
;
and
had
bin
speedily
dispatcht
;
it
being
neither
so
dolorous
and
painful
,
nor
of
so
protracted
a
duration
;
nor
so
solemn
,
and
conspicuous
,
and
exposed
to
shame
and
opprobry
,
as
that
of
the
Cross
was
:
and
so
also
all
those
sweet
speeches
,
he
made
upon
it
,
had
bin
lost
.
There
was
a
sort
of
death
,
the
hanging
of
the
Delinquent
on
a
Tree
,
inflicted
by
the
Jews
sometimes
under
the
law
upon
the
special
Divine
command
;
and
it
was
the
only
death
,
that
was
solemnly
accursed
by
God
:
(
see
Deut.
21.22
,
23.
)
who
commanded
,
when
the
crime
was
such
as
incenst
his
wrath
against
the
whole
Nation
,
whereof
the
Delinquent
was
a
Member
,
that
for
the
diverting
this
from
them
they
should
take
such
person
and
hang
him
upon
a
Tree
before
the
face
of
the
Sun
:
and
after
this
take
down
and
bury
this
accursed
Corps
before
night
,
that
the
land
might
not
be
defiled
therewith
.
For
this
see
Numb.
25.4
.
—
Josh.
10.26
.
2
Sam.
21.6
.
Our
Lords
death
then
being
appointed
,
and
offered
to
Gods
Justice
for
the
Expiation
of
all
even
the
most
horrid
crimes
of
the
whole
world
,
Jew
and
Gentile
,
ever
since
the
fall
of
Adam
,
he
voluntarily
became
such
a
curse
for
us
,
and
was
to
undergo
this
solemnly
accursed
death
;
to
be
suspended
on
a
Tree
before
the
Sun
,
and
taken
down
,
and
buried
before
the
Evening
;
as
the
Apostle
hath
observed
Gal.
3.13
.
and
cites
the
place
in
Deuteronomie
for
God's
pronouncing
this
particular
death
accursed
.
§
.
50
This
then
being
the
particular
way
of
our
Lord
's
suffering
death
(
which
the
Jews
now
,
in
no
way
at
all
,
could
inflict
)
the
Execution
of
it
was
left
to
the
Gentile
,
who
more
used
Crucifixion
:
that
so
both
Jew
,
and
Gentile
,
whose
sins
were
equally
expiated
by
it
,
might
have
a
joint
concurrence
in
contriving
it
.
§
.
51
Though
Pilats
sentence
for
our
Lord's
Execution
was
now
the
main
thing
wanting
and
sought
for
,
yet
,
for
satisfaction
of
the
Counsellors
absent
the
night
before
,
and
that
all
the
Jewish
consistory
might
have
an
equal
hand
in
his
condemnation
and
blood
,
Our
Lord
is
called
again
before
them
.
And
,
without
producing
any
accusation
or
witness
to
confirm
and
make
it
good
,
here
again
they
require
him
to
tell
them
whether
he
was
the
Christ
.
To
whom
our
Lord
(
shewing
his
prescience
of
their
thoughts
)
replies
,
that
,
whatever
he
testified
,
they
would
not
believe
;
Nor
,
if
he
argued
the
case
with
them
(
as
he
had
many
times
formerly
done
,
see
Mat.
21.24
,
—
22.45
.
—
John
5.36
.
convincing
them
from
the
testimony
of
the
Prophets
,
of
John
Baptist
,
of
his
Father
from
heaven
,
of
his
miraculous
works
)
would
they
answer
him
;
Nor
,
upon
the
truth
said
,
dismiss
him
(
their
distemper
lying
not
indeed
in
their
understanding
,
but
in
their
will
)
:
But
,
however
,
that
they
should
one
day
find
true
,
what
the
Scriptures
had
foretold
of
him
,
that
this
Son
of
man
,
that
stood
before
them
now
so
despicable
,
and
vilifyed
,
should
hereafter
sit
on
the
right
hand
of
the
power
of
God
.
Upon
which
speech
,
they
collecting
plainly
,
from
this
Exaltation
spoken
in
Scripture
of
the
Son
of
God
,
that
he
made
himself
so
,
the
question
was
put
again
to
him
,
now
by
them
all
,
saith
the
Text
,
Luk.
22.70
.
which
was
over
night
only
by
the
High
Preist
;
whether
,
then
,
he
was
the
Son
of
God
?
And
the
same
answer
was
returned
to
it
now
also
the
second
time
.
Whereupon
all
pronounced
the
same
sentence
as
was
given
over
night
;
and
concluded
,
that
there
needed
no
further
witnesses
against
a
Person
sufficiently
condemned
from
his
own
mouth
.
§
.
52
Upon
this
they
commanded
,
that
he
should
be
bound
again
,
Mat.
27.2
.
for
,
whilst
he
stood
before
the
Council
,
his
bonds
were
loosed
,
according
to
the
custome
,
Acts
22.30
.
and
so
without
delay
led
him
away
to
the
Roman
Governour
Pilat
,
to
request
that
by
his
authority
the
sentence
of
Death
,
which
his
crimes
had
deserved
,
might
speedily
be
executed
before
the
great
Feast
commenced
;
or
any
Insurrection
of
the
populacy
to
his
rescue
,
famed
for
a
Prophet
.
Though
indeed
they
wanted
not
other
motives
of
deferring
this
proceeding
(
as
also
afterward
Herod
did
concerning
Peter
Acts
12.4
.
)
since
they
could
not
so
well
then
present
him
in
Pilats
Court
,
nor
enter
into
it
for
fear
of
defiling
themselves
,
by
touching
persons
unclean
,
who
were
that
night
to
eat
the
Paschal
Lamb.
And
again
,
should
the
persons
executed
have
hung
upon
the
Gibbet
so
long
as
was
needful
,
in
so
lingring
a
torment
,
for
the
finishing
of
their
life
,
they
had
continued
upon
it
,
some
of
them
perhaps
,
till
the
next
day
,
which
would
have
bin
a
great
Prophanation
of
their
highest
Feast
;
but
malice
is
impatient
.
§
.
53
In
this
consult
also
they
prepared
many
other
strong
accusations
,
that
might
be
more
specious
and
current
with
the
Governour
,
and
the
Roman
Soldiery
,
than
those
meerly
touching
their
Law
and
Religion
;
such
as
these
:
that
(
besides
his
blasphemy
,
and
making
himself
the
Son
of
God
,
capital
by
their
law
;
his
threatning
to
destroy
their
Temple
;
his
breaking
the
Sabbath
and
justifying
it
;
his
setting
himself
above
Moses
,
and
the
Law
,
and
former
Traditions
;
and
endeavouring
to
abolish
them
&c.
)
he
was
also
highly
delinquent
against
the
Romon-state
and
the
Emperour
:
had
gotten
a
great
multitude
of
Followers
and
Disciples
,
and
raised
Tumults
and
Seditions
amongst
the
people
,
frequently
followed
by
many
thousands
of
them
;
whom
also
he
feasted
;
and
who
had
a
purpose
also
to
make
him
their
King
;
calling
him
(
that
was
born
and
bred
not
in
the
Tribe
of
Juda
,
but
in
the
outskirts
of
Galilee
)
the
Son
of
David
.
That
his
assumed
title
of
the
Messias
includes
also
that
of
a
King
;
that
he
refused
to
pay
tribute
to
Cesar
:
that
,
having
skill
in
the
black
art
,
he
deceived
the
common
sort
with
many
miracles
;
and
cast
out
Devils
also
with
the
Devils
consent
.
That
,
for
his
ends
,
though
professing
great
Sanctity
,
he
kept
company
with
prophane
and
lewd
people
:
lived
mostwhat
in
the
out-skirts
of
the
countrey
,
remote
from
Jerusalem
the
place
of
Justice
,
and
from
the
Presidents
residence
,
who
might
observe
and
curb
his
Insolencies
.
These
crimes
,
I
say
,
and
the
like
,
for
we
may
imagine
there
was
nothing
in
our
Lord's
actions
capable
of
an
ill
sense
(
as
most
actions
of
great
persons
are
)
that
the
Devil
now
loosed
did
not
suggest
to
the
High-Prei●t's
malice
.
And
the
Evangelists
Mat.
27.13
,
14.
Mark
.
15.4
,
5.
say
,
that
they
accused
him
of
many
things
,
in
so
much
as
the
Governour
questioned
our
Lord
,
continuing
in
a
constant
silence
,
whether
he
did
not
hear
how
many
things
they
witnessed
against
him
.
§
.
54
Whilst
such
accusations
were
designed
,
before
the
Council
arose
,
comes
in
Judas
,
now
as
much
tormented
in
his
consciscience
,
as
he
was
over-night
pleased
in
his
sin
;
to
whom
then
by
Satan
were
presented
many
plausible
imaginations
to
induce
him
to
so
foul
an
Act.
As
that
he
should
remain
undiscovered
;
therefore
went
he
at
some
distance
before
the
band
,
and
,
as
a
servant
,
did
reverence
to
his
Master
:
that
our
Lord
could
suffer
nothing
by
what
he
gained
,
but
at
pleasure
,
as
formerly
,
could
withdraw
himself
,
and
escape
;
therefore
some
think
,
he
bad
them
look
that
they
held
him
fast
:
or
,
that
in
any
trial
his
innocency
,
and
doing
all
things
well
,
whom
none
could
truely
accuse
of
any
sin
,
would
easily
free
him
:
or
,
if
finding
some
injustice
in
the
Court
,
the
people
at
least
so
taken
with
his
Sermons
and
miracles
,
would
quickly
rescue
him
.
So
the
Devil
at
first
by
diminishing
the
fault
enticeth
men
to
commit
it
:
but
,
when
done
,
by
as
much
aggravating
it
to
their
sight
,
strives
to
usher
in
a
second
and
greater
sin
,
Despair
,
and
to
shut
the
door
to
pardon
.
God
,
before
sin
,
is
represented
by
him
all
mercy
;
after
it
,
all
Justice
:
and
contrary
to
this
worketh
the
Holy
Spirit
;
deterring
us
before
by
Gods
purity
,
and
Justice
,
from
so
vile
an
act
;
but
,
after
it
,
inviting
to
repentance
and
reformation
.
§
.
55
He
,
then
,
having
heard
,
or
perhaps
seen
,
how
far
they
had
proceeded
against
his
innocent
Master
,
sentenced
him
to
dy
,
and
were
now
carrying
him
away
to
Pilat
to
procure
the
Execution
;
now
too
late
repenting
himself
of
his
horrid
fact
,
brought
back
to
them
the
money
he
had
received
of
them
but
a
few
hours
before
;
and
told
them
,
he
had
grieveously
sinned
in
betraying
innocent
blood
.
Which
was
thus
ordained
by
divine
Providence
,
after
the
opposition
made
before
by
those
two
upright
Counsellors
Joseph
and
Nicodemus
,
that
these
his
Judges
might
also
reflect
on
their
own
crime
,
by
Judas
his
confessing
his
,
in
their
condemning
that
innocent
blood
,
he
had
betrayed
.
But
they
,
regardlesly
,
bidding
him
to
look
to
his
own
faults
himself
;
and
asking
what
his
infidelity
to
his
Master
was
to
them
,
hastily
repelled
him
from
before
them
.
What
is
th●t
to
us
?
say
they
Mat.
27.4
.
Yes
surely
,
something
't
is
to
you
;
for
besides
that
you
Preists
are
the
Physitians
of
sick
souls
,
to
whom
poor
sinners
repair
for
your
Spiritual
Counsel
,
and
making
their
attonement
and
reconciliation
with
the
offended
God
,
you
may
remember
,
that
you
are
the
persons
that
hired
this
poor
Wretch
to
commit
this
sinful
Act
:
or
,
if
he
did
well
in
it
,
your
charity
stood
engaged
to
pacify
and
assure
therein
his
troubled
conscience
.
§
.
56
Judas
,
receiving
no
consolation
or
thanks
from
them
,
nor
seeing
any
hopes
of
their
relenting
,
or
dismissing
his
Master
,
and
they
rejecting
also
the
mony
which
he
would
now
have
bin
glad
to
have
refunded
for
his
Masters
ransome
,
he
presently
went
and
threw
his
poor
recompence
of
his
wickedness
in
the
Temple
,
where
their
Officers
might
find
and
dispose
of
it
;
and
so
went
and
hanged
himself
,
to
get
out
of
his
present
pain
:
(
thus
dying
the
accursed
death
before
spoken
of
)
not
able
any
longer
to
endure
the
goads
and
pangs
of
his
conscience
,
setting
before
him
the
innocency
of
our
Lord
,
the
dignity
of
his
person
,
his
love
and
affection
to
him
,
in
great
humility
washing
his
feet
,
but
last
night
at
Supper
,
so
requited
;
all
our
Lord
's
sweet
Sermons
,
and
charitable
actions
,
unworthy
of
such
a
treason
;
lastly
,
the
divine
vengeance
;
and
those
last
words
of
our
Lord
concerning
him
at
Supper
,
Mat.
26.24
.
Filius
quidem
hominis
tradetur
,
sed
vae
homini
illi
:
bonum
erat
illi
,
si
non
esset
natus
homo
ille
&c.
for
the
Devil
,
we
may
imagine
,
suggested
whatever
might
more
swell
his
Despair
.
Here
was
a
most
bitter
Compunction
for
his
sin
;
repentance
and
confession
;
and
that
publick
;
lastly
restitution
;
and
all
too
little
,
for
him
,
who
had
done
such
despight
to
the
Spirit
of
Grace
,
and
was
now
fallen
into
the
hands
of
the
living
God
,
Heb.
10.29
,
30.
and
a
fearful
expectation
of
Judgment
and
fiery
indignation
:
Cap.
10.27
:
which
spirit
now
having
abandoned
him
,
all
such
his
relenting
could
not
be
sound
,
sincere
,
or
acceptable
to
God
;
but
like
that
of
Esau
;
not
finding
place
of
a
[
right
]
Repentance
,
though
sought
carefully
with
tears
Heb.
12.17
.
§
.
57
After
his
having
thus
made
away
himself
,
the
divine
vengeance
also
pursued
him
further
,
which
seems
to
be
pointed-at
by
the
Psalmist
,
Psal.
108.18
.
Intret
Maledictio
sicut
aqua
in
interiora
ejus
.
For
his
body
,
thus
hung
up
,
burst
in
peices
,
and
his
bowels
,
so
void
of
compassion
to
the
persecuted
Innocent
,
were
ejected
and
emptied
out
of
his
body
;
full
of
stench
,
and
corruption
,
and
most
noisome
to
all
that
approached
and
beheld
it
.
Which
strange
and
sad
accident
also
could
not
but
be
presently
diffamed
and
spread
abroad
;
and
might
have
bin
a
second
warning
to
those
others
,
Actors
in
this
Murther
,
so
to
prevent
that
unparallelled
Judgment
that
shortly
after
followed
upon
the
whole
Nation
;
in
which
also
by
Josephus
this
is
noted
as
one
of
the
greatest
Roman
torments
used
towards
those
poor
Jews
,
who
fled
to
them
for
mercy
,
that
the
Soldiers
frequently
ripped
up
their
bowels
for
swallowed
Gold
.
§
.
58
His
money
,
thrown
down
in
the
Temple
,
afterwards
the
cheif
Preists
took
up
,
for
none
else
might
touch
things
dedicated
.
And
,
because
it
was
the
price
of
blood
,
(
though
themselves
were
the
Purchasers
of
it
)
their
devotion
thought
not
fit
to
put
it
into
the
Treasury
of
Holy
things
there
;
God
having
prohibited
less
scandals
than
this
to
be
brought
into
the
Temple
;
Deut.
23.18
.
and
not
permitting
David
,
because
a
shedder
of
blood
,
though
such
as
ought
to
be
spilt
,
to
have
a
hand
in
building
it
:
they
resolved
therefore
to
dispose
of
it
some
other
way
;
and
the
divine
Wisdom
so
ordered
it
,
that
they
should
lay
it
out
upon
land
,
a
known
peice
of
ground
,
that
,
ever
after
called
the
field
of
Blood
,
might
perpetuate
the
memory
of
their
wicked
fact
.
This
ground
they
designed
for
a
burying
place
for
strangers
,
such
Proselytes
of
the
Gentiles
as
much
resorted
to
their
solemn
feasts
(
their
buryals
generally
being
out
of
the
City
)
:
a
type
of
Christs
blood
benefitting
those
strangers
,
whilst
they
that
shed
it
lost
their
share
in
it
,
Nec
introierunt
in
requiem
ejus
;
and
a
type
of
the
Gentiles
now
admitted
,
by
the
Purchase
of
that
blood
,
to
be
joined
,
and
to
take
their
everlasting
rest
and
repose
with
his
former
people
,
the
Church
of
the
Jews
.
All
these
particulars
we
have
,
punctually
foretold
by
the
Prophet
Zachary
,
Zac.
11.12
,
13.
both
the
just
summ
of
the
price
thirty
shekels
or
pieces
of
silver
;
and
the
vileness
of
it
exaggerated
;
being
the
value
of
a
Servant
,
in
case
his
Master
was
any
way
deprived
of
him
Exod.
21.32
;
and
the
projection
of
this
money
in
the
Temple
;
and
the
disposing
of
it
▪
to
a
Potter
;
(
yet
had
not
these
learned
men
,
that
fulfilled
it
,
light
to
discover
it
)
.
To
a
Potter
,
i.
e.
one
that
traded
in
vile
and
cheap
ware
,
which
shewed
the
summ
fit
for
a
very
mean
purchase
.
The
field
,
it
seems
by
the
price
of
it
,
was
some
neglected
place
perhaps
where
potsherds
were
cast
out
,
as
Montetestaced
at
Rome
;
or
,
where
clay
was
digged
for
pot-making
;
and
it
was
ever
after
by
the
people
called
the
field
of
blood
,
for
a
Witness
against
the
cruel
purchasers
;
but
also
,
as
it
seems
by
St.
Peters
words
Acts
1.
upon
this
account
,
that
Judas
chose
the
same
piece
of
ground
,
wherein
to
make
away
himself
,
and
where
his
bowels
and
blood
,
by
the
divine
Justice
poured
out
before
our
Lord's
,
became
such
a
loathsome
and
offensive
spectacle
to
the
beholders
.
§
.
59
Now
,
to
return
to
the
High
Priests
.
They
,
and
the
Scribes
,
and
the
Elders
,
the
whole
Multitude
of
them
saith
S.
Luke
Luk.
23.1
.
not
spending
much
time
in
consultation
concerning
a
matter
long
before
resolved
,
betimes
in
the
morning
.
Jo.
18.28
.
led
away
our
Lord
,
thus
condemned
and
bound
,
to
the
Roman
President
's
Pallace
,
and
delivered
him
up
into
the
hands
of
the
Romans
.
And
so
were
they
themselves
afterwards
for
it
,
the
whole
Nation
,
led
into
captivity
by
Titus
;
their
City
destroyed
,
a
thing
sadly
foreseen
,
and
deplored
by
our
Lord
in
his
Palm-Sunday
Triumph
,
when
,
as
from
Mount
Olivet
he
beheld
the
City
,
he
wept
over
it
Luk.
19.41
;
and
again
,
in
the
Holy
week
of
his
Passion
,
when
in
the
Temple
he
told
them
their
house
was
now
left
unto
them
desolate
Mat.
23.38
;
and
again
,
when
he
sate
on
the
Mount
Olivet
over
against
the
prospect
of
the
Temple
Mat.
24.1
.
&c.
with
his
Disciples
,
and
lastly
,
as
he
went
to
Execution
and
saw
the
people
weeping
for
him
.
As
the
cheif
Priests
in
this
suddain
transmitting
of
our
Lord
to
Pilat
,
shewed
the
great
zeal
they
had
of
his
speedy
dispatch
:
so
this
Eve
of
the
great
feast
of
the
Passover
seems
also
to
be
one
of
the
usual
daies
,
if
not
of
the
tryal
,
yet
of
the
Execution
;
of
Malefactors
(
thus
made
more
Exemplary
at
the
time
of
so
great
a
confluence
of
People
hither
)
.
Because
we
find
others
then
executed
besides
our
Lord
;
and
because
it
is
said
to
be
the
custome
,
in
honour
of
this
great
Feast
,
for
the
Roman
Governour
at
this
Sessions
to
release
one
of
the
Persons
condemned
to
the
Jews
:
who
,
as
they
had
lost
the
power
of
putting
any
to
death
,
so
of
pardoning
or
releasing
any
from
it
.
§
.
60
Our
Lord
brought
hither
was
committed
to
the
Roman
Guards
,
and
carried
by
them
to
the
Praetorium
or
Court
of
Judgment
.
But
the
High
Priests
and
Antients
of
the
Jews
entred
not
in
with
him
,
because
this
Evening
they
were
to
eat
the
Pasch
;
not
performed
by
them
in
its
proper
time
as
it
was
by
our
Lord
,
because
the
Paschal-Feast-day
happening
this
year
to
fall
on
the
day
before
the
Sabbath
,
was
by
a
former
custome
transferred
to
it
.
Now
,
the
eating
of
the
Paschal
Lamb
was
prohibited
to
all
that
were
any
way
unclean
.
Numb.
9.11
;
and
the
Jews
held
the
touching
or
any
Gentile
(
whom
they
esteemed
unclean
,
as
not
being
cleansed
at
all
from
their
pollutions
according
to
Levit.
5.3
.
and
15.1
.
&c.
)
to
render
them
so
;
he
,
who
touched
any
thing
unclean
,
becoming
unclean
Lev
,
5.2
.
For
this
cause
they
stayed
without
;
and
it
happened
also
opportunely
for
their
better
prevailing
with
,
and
perswading
,
the
people
by
and
by
,
that
they
should
save
Barabbas
rather
than
Jesus
;
the
one
a
true
raiser
of
Sedition
,
and
the
other
falsly
accused
of
it
.
§
.
61
This
impediment
of
their
entring
into
the
Pallace
,
and
there
preferring
their
accusation
against
the
Prisoner
made
them
also
hope
from
Pilat
rather
a
Confirmation
of
their
sentence
and
an
order
for
his
execution
,
than
a
reexamination
of
his
cause
;
and
that
his
guilt
in
such
an
extraordinary
case
should
be
taken
upon
their
word
.
But
God
would
not
suffer
their
Injustice
so
to
be
huddled
up
:
nor
yet
Pilat
;
who
,
it
seems
,
had
more
intelligence
of
their
proceedings
then
they
imagined
(
for
a
Roman
Tribune
and
Cohort
were
also
employed
in
our
Lords
apprehension
Jo.
18.12
.
)
and
doubtless
had
heard
much
of
the
fame
of
Jesus
,
and
had
a
vigilant
Eye
upon
his
motions
,
and
on
the
concourse
of
the
people
made
to
hear
him
,
but
without
discovering
any
harm
in
his
actions
;
and
also
who
knew
(
saith
the
Text
)
that
[
not
for
any
capital
crimes
of
his
,
but
]
for
meet
envy
,
no
small
Guilt
of
theirs
,
they
had
delivered
him
.
He
therefore
,
seeing
the
Prisoner
stand
before
him
without
his
Accusers
,
riseth
from
the
bench
,
and
unexpectedly
goes
forth
to
them
,
and
askes
them
what
accusation
they
brought
against
him
:
who
now
answered
him
also
in
general
;
that
,
if
he
were
not
a
Malefactor
,
they
would
not
have
sent
him
to
him
.
Pilat
,
somewhat
moved
with
such
their
declining
his
further
examination
of
the
matter
,
desires
them
then
,
since
they
had
found
him
such
,
they
would
resume
the
matter
into
their
own
hands
,
and
finish
the
work
they
had
begun
,
and
punish
the
Delinquent
themselves
,
according
to
his
demerit
.
Upon
which
they
replyed
,
That
his
crimes
were
such
as
deserved
death
,
and
that
in
the
most
severe
and
exemplary
manner
;
which
it
was
not
permitted
to
them
to
inflict
:
and
so
,
when
thus
urged
to
it
,
began
to
accuse
him
to
the
Governour
of
such
things
as
they
imagined
might
be
of
most
weight
with
him
and
the
Roman-Militia
;
pressing
in
particular
,
his
forbidding
to
give
Tribute
to
Cesar
;
and
saying
that
he
himself
was
Christ
a
King
.
An
accusation
,
in
the
sence
they
intended
it
,
and
as
it
might
any
way
intrench
upon
Cesars
rights
,
very
false
.
For
,
as
for
Tribute
,
he
had
both
actually
before
paid
it
,
when
demanded
of
him
,
to
Cesar
,
Mat.
17.26
.
and
also
being
asked
by
them
(
the
Pharisees
joined
with
the
Herodians
Mat.
22.16
.
)
the
question
about
the
lawfulness
of
it
,
but
two
or
three
daies
before
his
apprehension
,
on
purpose
(
saith
the
Evangelist
Luk.
20.21
.
)
that
they
might
take
hold
of
his
words
,
that
so
they
might
deliver
him
into
the
power
of
the
Roman-Governour
,
he
affirmed
it
,
and
utterly
silenced
them
with
that
divinely
prudent
answer
of
his
,
Reddite
quae
sunt
Caesaris
Caesari
,
&
quae
sunt
Dei
Deo
,
that
they
should
give
to
Cesar
Cesars
Coine
.
And
,
as
for
his
Messias-or
Kingship
,
he
had
confessed
it
indeed
;
but
that
his
sitting
upon
his
Throne
should
be
not
here
,
but
in
Heaven
,
ad
dexteram
Patris
;
and
the
Glory
of
it
not
present
,
but
hereafter
,
Quando
veniet
cum
nubibus
.
The
like
account
whereof
he
gave
afterward
to
Pilat
;
and
also
de
facto
,
when
the
Multitude
purposed
to
have
made
him
King
:
Jo.
6.15
.
he
had
declined
it
,
and
presently
withdrew
himself
;
and
elsewhere
,
in
a
contraversy
between
two
Brothers
about
dividing
Luk.
12.14
.
a
piece
of
land
,
he
refused
to
be
an
Arbitrator
:
and
sent
his
Disciples
about
the
countrey
without
carrying
a
peny
of
money
,
or
so
much
as
a
staff
Mat.
10.10
.
i.
e.
wherewith
to
defend
themselves
,
or
offend
others
;
taught
them
continually
Patience
and
non-resistance
,
if
struck
on
the
one
cheek
to
turn
the
other
,
the
fundamental
way
of
the
propagation
of
his
Kingdom
.
In
his
late
apprehension
he
commanded
Peter
to
put
up
his
Sword
,
and
forbad
the
use
of
it
against
authority
;
and
presently
repaired
the
hurt
he
had
done
with
it
.
—
All
which
fulfils
that
so
often
repeated
of
our
Lord
in
the
Psalms
,
—
Oderunt
me
gratis
,
without
any
cause
.
—
Et
quae
ignorabam
,
interrogabant
me
.
§
.
62
Pilat
,
upon
this
their
accusation
,
returned
into
the
Praetorium
,
where
he
had
left
our
Lord
in
the
custody
of
the
Roman-Guards
,
and
,
calling
him
before
him
,
asked
him
whether
he
was
the
King
of
the
Jews
,
meaning
that
Messias
,
or
Christ
,
or
King
that
the
Jews
had
so
long
expected
:
perhaps
because
that
his
Accusers
had
told
him
,
that
our
Lord
had
before
them
openly
,
himself
,
confessed
it
.
Our
Lord
,
though
well
knowing
what
had
passed
without
,
yet
to
reduce
the
Governour
the
more
to
reflect
on
his
own
observation
,
and
experience
,
and
on
the
malice
and
envy
of
his
Adversaries
well
known
to
him
,
desired
(
doubtless
with
a
great
appearance
of
gravity
and
Majesty
)
to
know
whether
he
asked
such
a
Question
of
himself
,
and
from
any
jealousy
our
Lord's
life
and
actions
had
raised
in
him
of
his
aspiring
to
the
Crown
of
Juda
;
or
whether
he
had
it
from
the
relation
of
others
viz.
the
High-Priests
,
the
envious
oppressors
of
his
innocency
and
merits
,
as
the
Presidents
own
conscience
witnessed
unto
him
.
The
Governour
replyed
;
that
he
,
a
Roman
,
understood
none
of
those
matters
,
about
his
Messias-and
Kingship
;
but
that
it
was
his
own
Nation
that
accused
him
of
it
,
and
had
delivered
him
as
a
person
very
criminous
,
and
deserving
death
.
Then
our
Lord
,
to
inform
him
further
of
the
truth
,
answered
that
the
Kingdom
he
only
ownned
was
not
a
Kingdom
of
this
World
,
nor
such
as
did
disturb
any
Prince's
temporal
Rights
;
as
did
sufficiently
appear
,
that
he
had
no
Subjects
to
fight
for
him
,
or
rescue
his
person
from
his
Enemies
and
persecutors
.
You
are
King
then
,
said
Pilat
.
Our
Lord
answered
,
he
was
;
and
that
he
was
sent
into
the
world
to
bear
witness
of
the
truth
(
which
himself
was
)
;
and
that
this
was
a
Spiritual
Kingship
over
hearts
,
there
to
rule
over
and
destroy
all
Error
;
and
that
all
those
who
were
the
sons
of
Truth
would
hear
and
obey
his
Doctrine
,
and
become
his
Subjects
.
The
Governour
asked
him
,
what
was
that
Truth
he
spake
of
,
and
wherein
he
laboured
to
render
all
men
his
Schollars
and
Subjects
:
and
,
having
no
mind
to
engage
any
further
discourse
about
matters
,
as
he
supposed
,
of
the
Jewish
Religion
,
debated
between
our
Lord
and
their
High
Priests
,
he
rose
suddenly
from
the
bench
and
went
forth
the
second
time
to
the
Jews
,
taking
our
Lord
with
him
,
and
told
them
,
that
he
found
no
fault
at
all
in
the
man
.
§
.
63
This
much
enraged
them
,
and
made
them
redouble
their
accusations
;
to
all
which
our
Lord
,
as
calme
as
they
were
furious
,
answered
not
a
word
.
Whereupon
Pilat
wondring
asked
Jesus
,
whether
he
heard
not
how
many
things
they
witnessed
against
him
?
But
neither
to
Pilat
answered
he
a
word
,
which
(
saith
the
Evangelist
Mat.
27.14
.
)
made
the
Governour
wonder
exceedingly
,
as
both
knowing
his
innocency
,
and
himself
countenancing
it
.
§
.
64
Amongst
other
things
they
informed
the
Governour
,
that
he
had
gone
every
where
raising
Sedition
amongst
the
people
,
beginning
in
Galilee
first
,
the
out
skirts
of
the
countrey
;
and
so
coming
up
with
Multitudes
and
Tumults
even
to
Jerusalem
;
[
perhaps
relating
to
his
last
triumphal
entrance
into
the
City
five
daies
before
on
Palm-Sunday
,
Pauper
&
humilis
,
riding
upon
a
poor
young
colt
of
an
Asse
without
a
Saddle
,
and
weeping
as
he
went
along
;
and
a
great
part
of
his
applause
,
the
Hosannas
of
the
children
]
.
Now
Galilee
was
a
place
noted
formerly
for
several
rebellions
.
See
Acts
5.37
,
38.
how
one
Theudas
appeared
there
that
made
himself
a
Prophet
,
and
pretended
he
could
do
miracles
,
and
drew
much
people
after
him
(
mentioned
but
mis-timed
by
Josephus
Antiq.
Judaic
.
lib.
20.
cap.
5.
)
;
and
,
after
him
,
Judas
of
Galilee
about
the
birth
of
our
Saviour
in
the
time
of
the
enrolment
under
Cyrenius
Luk.
2.2
.
which
Judas
also
opposed
the
paying
of
taxes
or
tribute
to
the
Romans
:
Both
which
Rebels
and
all
their
Followers
were
dissipated
and
destroyed
.
After
these
also
it
seems
some
Galileans
within
a
few
years
before
had
so
highly
offended
Pilat
in
his
government
,
that
,
when
they
came
up
to
Jerusalem
at
the
solemn
Feast
to
offer
Sacrifice
,
he
caused
them
to
be
put
to
death
;
and
that
in
some
cruel
,
suddain
,
and
unexpected
manner
,
it
should
seem
by
the
expression
in
the
Text
Luk.
13.1
:
and
,
by
their
relating
it
to
our
Lord
,
some
think
they
might
be
some
relicks
of
Judas
his
Sect
that
denyed
tribute
to
Cesar
(
for
which
reason
also
some
made
mention
of
them
to
our
Lord
to
hear
his
judgment
of
their
opinion
)
and
that
made
at
Jerusalem
some
opposition
in
the
Feast
to
the
Sacrificing
for
the
safety
and
prosperity
of
the
Emperour
.
And
Pilat
is
noted
both
by
Philo
Judeus
De
legatione
ad
Caium
and
Josephus
to
have
bin
pervicaci
&
duro
ingenio
,
and
very
uncompliant
with
the
Jews
;
and
who
at
last
,
complained-of
by
the
Nation
to
Vitellius
,
then
a
Superior
Prefect
of
Syria
,
for
a
slaughter
made
upon
the
Galileans
,
was
sent
by
him
to
Cesar
to
give
an
account
thereof
;
and
so
deprived
of
his
government
and
confined
.
The
Jews
mention
therefore
hereof
Galilee
seems
to
have
conduced
much
to
their
purpose
.
But
,
when
this
was
suggested
to
Pilat
,
he
made
another
use
of
it
;
and
though
Herod
and
he
were
now
at
enmity
between
themselves
,
perhaps
for
Pilat's
cruelty
shewed
to
the
Galileans
forementioned
:
yet
resolved
to
send
to
him
the
Prisoner
,
who
was
born
,
as
was
commonly
imagined
,
his
Subject
(
Galilee
being
under
Herods
jurisdiction
)
and
lived
most
of
his
time
in
his
territories
;
as
being
desirous
to
rid
his
hands
of
this
business
with
as
little
displeasure
to
the
Jews
as
might
be
,
and
to
devolve
the
odium
of
it
upon
Herod
,
now
come
up
to
the
Feast
;
and
,
because
Herod
being
well
acquainted
with
the
Jews
law
and
Religion
(
which
also
he
profest
)
might
better
discover
the
Justice
of
the
quarrel
the
Jews
had
against
him
about
his
Messiasship
,
and
the
Truth
he
said
he
came
to
promulgate
;
and
would
perhaps
protect
him
,
as
his
Subject
,
against
the
High
Priests
malice
.
Thus
Satan
,
to
whom
God
gave
leave
to
persecute
his
only
Son
,
not
excepting
his
life
as
he
did
Job's
,
hurried
our
Lord
as
it
were
in
Triumph
,
to
prolong
his
sufferings
,
before
inflicting
the
last
,
of
death
,
from
one
great
person
to
another
,
to
make
him
the
more
publick
object
of
scorn
and
contempt
;
and
,
that
all
might
have
an
hand
in
his
afflictions
and
torments
,
the
Court
of
Galilee
,
as
well
as
that
of
Judea
:
foretold
by
David
Psal.
2.
Principes
convenerunt
in
unum
,
adversus
Christum
tuum
;
and
observed
by
S.
Peter
Acts
4.27
.
§
.
65
Herod
,
having
never
seen
our
Lord
,
but
heard
much
of
his
fame
and
of
his
miracles
,
rejoiced
much
on
this
occasion
,
hoping
to
have
seen
him
now
,
for
his
greater
reputation
,
or
at
least
the
saving
of
his
life
,
do
some
notable
miracle
before
him
;
which
John
the
Baptist
never
did
.
Here
,
upon
our
Lords
appearance
,
he
fell
on
questioning
him
about
many
things
of
which
he
had
the
curiosity
to
be
informed
:
we
may
imagine
about
his
Doctrine
,
his
Descent
,
his
pretension
to
his
Messiasship
,
what
evidence
he
could
give
of
such
a
pretended
extraordinary
Mission
from
God
&c.
And
perhaps
any
one
Miracle
done
by
our
Lord
would
have
defeated
the
persecutions
of
the
Jews
,
confirmed
the
reputation
of
his
being
an
extraordinary
Prophet
,
and
procured
his
liberty
.
For
Herod
also
had
the
Baptist
in
great
esteem
,
and
was
drawn
both
to
his
imprisonment
,
by
the
importunity
of
a
woman
that
bewitched
him
with
her
love
;
and
to
his
death
,
by
a
rash
promise
which
after
much
afflicted
him
.
§
.
66
But
our
Lord
,
resigned
to
his
Fathers
known
will
concerning
him
;
and
thirsting
for
the
salvation
of
the
world
by
his
sufferings
and
death
,
and
the
accomplishment
of
all
the
Prophecies
made
of
him
formerly
by
the
Holy
Ghost
;
and
justly
refusing
also
,
projicere
sanctum
canibus
,
or
to
satisfy
the
curiosity
of
so
wicked
a
person
polluted
with
Incest
and
Murder
,
stood
silent
before
him
,
instead
of
rendring
him
,
by
some
obsequious
answer
,
his
Friend
and
Patron
.
But
silent
he
was
with
that
meek
and
humble
countenance
and
carriage
,
as
that
Herod
rather
took
him
for
a
simple
person
and
a
fool
,
and
not
answering
the
report
he
heard
of
him
,
than
for
any
dangerous
conspirator
against
the
State
.
Meanwhile
the
High
Priests
and
Scribes
had
pursued
him
thither
;
and
,
before
Herod
and
his
Court
,
reiterated
the
accusations
,
which
,
before
Pilat
;
by
Herods
killing
of
the
Baptist
,
that
gave
testimony
of
our
Lord
,
having
some
hopes
of
his
doing
the
same
to
him
:
all
which
unjust
slanders
our
Lord
heard
and
entertained
with
a
profound
silence
,
and
without
any
defence
of
his
Innocency
.
But
Herod
little
regarded
their
clamours
,
as
one
who
had
well
bin
informed
of
our
Lord's
actions
,
and
integrity
;
and
,
being
a
crafty
Fox
(
as
our
Lord
once
stiled
him
)
had
formerly
watched
him
very
narrowly
:
and
his
Jealousy
,
as
the
Pharisee
truely
informed
our
Lord
,
wanted
only
some
fair
occasion
to
have
destroyed
him
.
But
his
generally
doing
all
manner
of
good
,
and
giving
heavenly
counsel
,
without
Wealth
,
without
Arms
,
preaching
only
humility
and
patience
,
working
also
great
cures
,
ejecting
Devils
&c.
(
our
Lords
Apology
for
himself
when
the
Pharisee
told
him
,
Herod
would
kill
him
)
,
as
also
sending
his
Disciples
abroad
without
any
weapon
for
their
defence
,
were
things
this
Tyrant
could
not
make
criminous
.
But
,
from
such
his
silence
,
conceiving
him
without
wit
to
answer
for
himself
;
and
to
shew
he
had
no
jealousy
of
his
Crown
from
such
a
poor
Rival
,
thought
fit
only
to
make
sport
with
him
,
and
treat
him
as
a
Fool
and
a
Mock-King
;
for
his
Kingship
was
the
thing
his
Accusers
most
pressed
.
And
so
after
he
himself
,
resenting
his
silence
,
had
shewed
some
scorn
and
neglect
of
him
,
he
gave
order
to
his
men
of
war
to
array
this
their
new
King
according
to
his
dignity
in
a
white
Garment
,
the
Ornament
of
Priests
and
Princes
,
some
old
cast-off
Robe
taken
out
of
his
wardrobe
:
and
,
after
much
jeering
and
slighting
of
him
,
and
some
Giuoco
di
Mano's
doubtless
mixed
,
the
like
usage
to
that
received
over-night
from
the
High
Priests
Officers
,
he
returned
him
in
this
dress
to
Pilat
,
with
his
Guards
commanded
to
wait
upon
his
Majesty
;
and
the
people
deriding
and
hooting
at
him
as
he
passed
,
according
to
the
Prophecy
concerning
him
Psalm
.
21.8
.
Omnes
videntes
me
deriserunt
me
:
locuti
sunt
labiis
,
&
moverunt
caput
.
But
Herod
by
this
dress
sufficiently
signifyed
his
mind
to
Pilat
,
that
his
person
was
rather
an
object
of
scorn
or
pity
,
then
of
his
Justice
;
which
no
doubt
gave
little
satisfaction
to
the
cruel
Higst
Priests
,
in
whom
neither
Pilat's
nor
Herod's
absolving
him
,
nor
yet
the
admirable
meekness
of
our
Lord
(
who
,
they
well
knew
,
wanted
not
words
to
defend
his
Innocency
;
and
who
by
his
silence
seemed
to
conspire
with
them
against
himself
,
and
to
long
for
his
Cross
before
it
was
brought
him
)
could
work
any
relentment
,
or
reflection
on
their
Guilt
.
§
.
67
Meanwhile
,
this
civility
of
Pilat
shewen
to
Herod
,
in
a
place
where
the
Judicature
belonged
to
himself
,
was
kindly
accepted
;
and
repaired
their
broken
friendship
:
and
Herod
also
thus
became
an
Accessary
and
party
in
the
unjust
proceedings
against
the
common
Saviour
.
This
friendship
also
of
theirs
mystically
signified
our
Lords
reconciling
,
and
the
union
to
God
,
both
of
Jew
and
Gentile
in
the
benefits
of
his
sufferings
and
death
.
—
Ipse
enim
est
pax
nostra
,
qui
fecit
utraque
unum
.
Eph.
2.14
.
And
the
white
Garment
,
wherein
he
was
arrayed
in
derision
,
was
truly
a
symbol
of
his
purest
Innocency
;
and
a
vestment
suting
to
his
Sacerdotal
,
as
well
as
Regal
,
office
.
And
as
for
Herod
,
his
unjust
Judge
,
he
,
as
also
Pilat
,
by
the
divine
Justice
,
was
ejected
from
his
Government
,
and
dyed
miserably
in
Exile
and
disgrace
.
§
.
68
The
Prisoner
thus
returned
,
treated
more
like
a
Fool
than
a
Criminal
,
and
his
mock-Robe
pulled
off
,
Pilat
calling
together
again
the
cheif
Priests
,
and
the
Rulers
,
and
the
People
also
Luk.
23.13
,
who
at
this
time
had
a
custome
by
the
common
suffrage
to
free
a
Prisoner
,
and
setting
him
before
them
,
told
them
,
that
,
whereas
they
had
brought
him
to
him
as
a
seditious
person
,
and
a
Perverter
of
the
people
,
he
,
upon
due
examination
of
him
before
them
,
could
clear
no
such
thing
;
That
he
had
also
sent
him
to
Herod
the
Tetrarch
of
Galilee
,
and
ruling
where
this
man
most
converst
,
and
where
he
was
said
to
have
done
most
of
his
works
;
and
,
that
neither
had
Herod
done
any
thing
to
him
worthy
of
death
:
that
therefore
he
would
chastise
him
,
perhaps
guilty
of
some
smaller
imprudences
and
excesses
of
undiscreet
zeal
in
his
former
behaviour
;
and
so
release
him
.
And
,
in
speaking
thus
of
releasing
,
he
put
them
in
mind
of
the
custome
at
this
great
Feast
,
of
his
releasing
such
a
Prisoner
to
them
(
but
probably
,
of
such
whom
he
thought
fit
to
nominate
)
as
they
should
demand
;
which
also
the
people
that
stood
about
as
readily
called
for
Luk
2.18
.
compared
with
Mark
.
15.8
.
And
it
is
said
to
have
bin
a
custome
first
instituted
as
a
grateful
remembrance
of
their
freedome
at
that
time
from
the
Egyptian
bondage
;
used
long
before
their
subjection
to
the
Romans
;
and
so
indulged
still
after
it
.
Or
perhaps
rather
some
later
favour
of
the
Roman
Governours
allowed
them
,
after
the
power
of
condemning
or
pardoning
any
capital
offender
taken
from
them
.
So
the
Governour
upon
this
account
motioned
to
them
,
that
is
,
to
the
people
,
whom
he
knew
better
affected
to
our
Lord
,
the
release
of
Jesus
.
§
.
69
Now
,
there
was
another
Prisoner
a
person
well
known
who
was
in
bonds
for
really
committing
that
,
of
which
our
Lord
was
falsly
accused
,
viz.
the
causing
an
Insurrection
among
the
people
,
and
in
it
also
committing
Murther
.
So
,
either
some
other
making
mention
of
this
Barabbas
,
to
be
released
;
or
Pilat
(
in
whose
power
was
the
proposal
of
the
persons
,
left
to
their
choice
)
he
fulfilling
the
Prophecies
Esay
53.
cum
sceleratis
deputatus
est
,
matched
the
chiefest
offender
he
could
find
with
Jesus
,
to
determine
the
people's
election
on
him
rather
.
And
it
seems
the
people
were
not
so
ill
inclined
toward
our
Lord
,
as
rather
to
free
the
Murtherer
;
but
the
cheif
Priests
,
and
great
ones
using
their
authority
and
perswasions
with
the
multitude
,
and
perhaps
representing
our
Lords
pretended
blasphemies
,
and
destroying
the
Law
of
Moses
&c.
as
much
more
hainous
,
and
perilous
to
the
Nation
,
than
the
other
mans
Guilt
,
at
last
prevailed
with
them
.
And
those
who
cried
Hosanna
to
our
Lord
,
men
,
women
,
and
children
,
and
spread
their
garments
in
the
way
,
but
five
daies
before
,
are
now
as
loud
for
the
Release
of
Barabbas
before
him
.
Away
with
this
man
,
cry
they
Luk.
23.18
.
and
release
to
us
Barabbas
.
And
Pilat
,
much
displeased
at
it
,
asking
them
,
what
then
they
would
have
done
with
Jesus
(
whom
this
Heathen
by
a
particular
divine
instinct
called
also
the
Christ
and
their
King
,
because
indeed
he
was
so
)
all
the
people
,
now
,
engage
themselves
also
in
the
like
guilt
,
as
the
High
Priests
,
and
Elders
before
;
and
publickly
renounce
our
Lord
,
meekly
standing
before
them
,
for
the
Christ
,
or
their
King
;
and
cry
out
also
against
him
,
Crucifie
him
,
Crucifie
him
:
not
only
demanding
Justice
,
but
impudently
prescribing
to
the
Judge
the
manner
of
his
punishment
;
and
that
the
cruellest
could
be
named
.
And
when
also
,
before
all
the
people
,
the
Governour
now
the
third
time
declared
that
he
could
find
no
fault
at
all
in
him
;
they
a
second
time
redouble
their
clamours
,
and
cryed
out
more
exceedingly
(
saith
the
Text
Mark.
15.14
.
)
Crucifie
him
,
Crucifie
him
.
§
.
70
The
Governour
now
at
a
great
stand
,
who
before
had
mentioned
the
chastising
of
him
,
and
was
now
defeated
of
his
design
concerning
Barabbas
,
seeing
no
way
but
one
possible
to
save
his
life
,
viz.
to
satisfy
their
malice
to
some
degree
with
some
lesser
torments
inflicted
on
him
,
presently
gave
order
for
scourging
him
;
which
also
the
more
severely
it
was
done
,
the
more
necessary
,
he
supposed
,
in
the
issue
it
would
be
,
for
preserving
him
from
such
an
horrid
death
.
The
Roman
manner
of
scourging
offendors
is
said
to
be
this
,
To
strip
the
person
naked
,
and
tye
him
by
his
hands
and
feet
to
a
pillar
with
his
face
towards
it
;
and
so
beat
him
with
a
whip
made
with
cords
,
or
thongs
of
leather
,
that
wound
much
worse
then
rods
.
A
very
sore
and
ignominious
torment
it
was
,
and
therefore
no
citizen
of
Rome
whatsoever
,
or
any
having
this
priviledge
,
might
be
so
punished
.
See
Acts
16.
37
,
22
,
15.
—
Facinus
est
vincire
civem
Romanum
,
scelus
verberare
,
prope
Parricidum
necare
;
quid
dicam
in
crucem
tollere
?
saith
Cicero
in
Verrem
orat
.
5.
§
.
71
Our
Lord
was
committed
by
Pilat
to
the
Roman
Soldiers
,
for
executing
this
punishment
;
who
took
him
into
the
Praetorium
Mat.
27.27
.
Jo.
19.4
.
or
atrium
Praetorii
,
saith
St.
Mark
chap.
15.16
.
And
,
to
do
this
and
the
rest
of
their
pranks
the
more
solemnly
,
after
they
had
seen
the
sport
Herods
men
had
made
with
this
Jewish
Prince
,
and
perhaps
some
of
them
that
also
of
the
High
Priest's
officers
over-night
,
and
not
meeting
with
such
a
joculary
object
every
day
,
they
assemble
the
whole
Cohort
consisting
of
some
hundreds
to
come
and
perform
their
homage
to
him
;
some
of
them
looking
on
,
whilst
others
acted
.
By
whose
obsequiousness
,
as
servants
use
to
go
beyond
their
Lord's
Commission
,
we
may
imagine
his
stripes
were
laid
on
without
any
regret
,
or
common
humanity
,
in
such
a
multitude
of
military
Spectators
;
till
he
,
being
rendred
all
in
a
gore
blood
,
excepting
only
his
face
and
head
,
was
made
a
fit
spectacle
to
shew
to
those
Adamantine-hearted
Jews
.
And
indeed
,
if
what
we
owed
in
this
kind
was
undertaken
to
be
paid
by
him
(
as
it
was
,
and
that
without
his
speaking
a
word
to
decline
it
)
we
may
hence
measure
the
greatness
of
his
sufferings
from
that
of
our
demerits
.
Multa
flagella
Peccatoris
,
saith
the
Psalmist
;
and
our
Lord
pronounced
,
as
it
were
against
himself
!
—
That
our
knowing
his
Fathers
Will
,
and
not
doing
it
,
deserves
many
stripes
;
which
at
last
came
to
that
,
That
he
himself
must
defray
for
us
.
And
thus
also
were
all
the
Prophecies
fulfilled
by
him
to
the
uttermost
,
which
the
Scriptures
long
before
had
delivered
.
Psal.
34.15
.
Adversum
me
laetati
sunt
&
convenerunt
:
congregata
sunt
super
me
flagella
,
&
ignoravi
[
for
what
cause
]
.
Subsannaverunt
me
subsannatione
:
frenduerunt
super
me
dentibus
suis
:
Quem
tu
percussisti
,
persecuti
sunt
,
&
super
dolorem
vulnerum
meorum
addiderunt
Psal.
68
;
and
again
Psal.
37.18
.
Ego
in
flagella
paratus
sum
,
&
dolor
mens
[
my
stripes
]
in
conspectu
meo
semper
:
And
the
reason
follows
,
—
Quoniam
iniquitatem
meam
[
i.
e.
meorum
,
taken
on
me
]
annuntiabo
,
&
cogitabo
pro
peccato
meo
.
And
again
Psal.
128.3
.
—
Supra
dorsum
meum
fabricaverunt
peccatores
:
prolongaverunt
iniquitatem
suam
.
Or
,
as
the
Hebrew
,
—
supra
dorsum
meum
araverunt
arantes
,
prolongaverunt
suleum
suum
.
For
doubtless
his
back
was
strangely
furrowed
and
plowed-up
.
And
now
was
that
chiefly
verified
Esay
53.2
.
&c.
Non
est
species
●i
,
neque
decor
:
&
vidimus
eum
,
&
non
erat
aspectus
.
—
Languores
nostro
ipse
tulit
,
&
dolores
nostros
ipse
portavit
:
Et
nos
putavimus
eum
quasi
leprosum
[
with
his
broken
skin
]
&
percussum
a
Deo
&
humiliatum
.
Ipse
autem
vulneratus
est
propter
iniquitat●s
nostras
,
attritus
est
propter
scelera
nostra
:
Disciplina
pacis
nostrae
super
eum
,
&
livore
ejus
sanati
sumus
.
—
And
after
—
Propter
scelus
populi
mei
percussieum
.
And
of
this
also
particularly
he
several
times
foretold
his
Disciples
;
saying
that
his
own
People
should
deliver
him
to
the
Gentiles
,
to
mock
,
and
to
scourge
,
and
to
crucify
him
.
Mat.
20.19
.
Mark
.
10.34
.
§
.
72
After
this
,
to
fulfil
the
illudendum
,
as
well
as
flagellandum
,
our
Lord
foretold
;
and
to
prepare
him
further
for
the
shew
their
Master
intended
,
they
thought
fit
to
dress
him
like
a
King
,
as
Herod
had
done
before
them
;
and
so
pulling
off
his
garments
again
now
cleaving
to
his
scarifyed
back
,
(
if
perhaps
these
were
at
all
put
on
after
his
whipping
)
they
arrayed
him
with
an
old-cast
purple
cloke
;
and
,
wanting
yet
a
Crown
for
this
King
,
they
took
a
bunch
of
thorns
,
and
platting
them
together
made
a
wreath
thereof
,
and
pressed
it
about
his
Temples
;
whereby
his
Sacred
face
and
head
also
(
hitherto
blood-free
)
became
of
the
like
dye
with
the
rest
of
his
body
,
pierced
every
where
with
the
spikes
of
the
thorns
[
of
which
Sacred
head
now
compassed
with
a
bunch
of
thornes
(
when
God
saved
Abrahams
only
Son
,
yet
so
loved
the
world
as
not
to
save
his
own
)
the
head
of
the
Ram
,
which
so
Abraham
took
and
offered
for
him
,
all
entangled
and
wrapped
in
thornes
,
seems
to
be
a
lively
type
.
]
Then
,
for
a
Scepter
also
sutable
to
his
Crown
,
they
took
a
reed
,
and
gave
it
him
in
his
right
hand
.
This
done
,
for
his
Inauguration
,
they
fell
on
their
knees
and
worshipped
him
,
saying
,
Ave
Rex
Judaeorum
;
God
save
the
King
of
the
Jews
.
And
then
,
that
their
merriment
and
mockery
might
not
end
without
strokes
,
they
rose
oft
their
knees
,
and
fell
a
beating
him
with
their
fists
;
and
,
spitting
in
his
face
,
mingled
their
excrements
with
his
blood
:
and
took
the
reed
out
of
his
hand
,
and
said
him
over
the
head
with
it
,
and
so
nailed
his
Crown
closer
to
his
Temples
.
And
,
by
this
time
Pilat
calling
for
him
,
they
put
the
reed
again
into
his
right
hand
,
which
he
meekly
held
so
as
they
placed
it
;
and
so
brought
him
forth
all
imbrewed
in
blood
,
head
,
face
,
and
body
,
with
his
Robe
,
Crown
,
and
reeden
Scepter
;
and
presenting
him
on
the
Gallery
,
or
Terrace-walk
,
before
all
the
Jews
,
Pilat
said
Jo.
19.4
;
I
bring
him
forth
to
you
again
,
that
ye
may
know
that
I
find
no
fault
in
him
,
[
being
thus
ill
treated
by
Pilat
,
not
for
his
,
but
their
,
crimes
;
so
to
have
mitigated
their
cruelty
and
malice
]
Ecce
Homo
;
as
if
he
had
said
to
them
:
see
this
rueful
spectacle
of
suffering
Innocency
:
and
at
length
have
ye
some
compassion
.
Is
not
here
punishment
too
much
already
inflicted
,
where
none
deserved
?
But
they
,
the
cheif
Priests
,
and
officers
especially
,
assoon
as
they
saw
him
in
this
pickle
(
saith
the
Evangelist
Jo.
19.6
.
)
renewed
their
former
clamour
,
Crucifige
,
Crucifige
.
The
Governour
replyed
:
Take
ye
him
and
crucifie
him
,
if
you
can
be
so
unjust
:
for
I
cannot
do
it
,
finding
no
fault
in
him
.
The
Jews
,
seeing
Pilat
so
resolutely
still
clearing
our
Lord
,
as
to
that
accusation
of
theirs
,
which
they
thought
would
most
take
with
the
Romans
,
Sedition
&c.
retreat
again
to
his
blasphemy
,
and
his
crimes
against
their
Law
,
(
whereof
the
Roman
President
wholly
ignorant
could
not
so
well
discern
his
,
or
their
,
Guilt
)
saying
;
that
they
had
a
Law
,
according
to
which
their
Justice
had
proceeded
against
him
;
and
that
by
this
Law
he
ought
to
dye
on
a
higher
account
than
Rebellion
against
Princes
;
seeing
he
made
himself
the
Son
of
God
,
and
became
thereby
guilty
of
the
highest
blasphemy
against
God
himself
,
which
in
their
Law
was
punished
with
death
.
[
But
,
were
it
so
,
this
will
not
bear
out
or
warrant
their
Crucifige
,
or
demanding
the
death
of
the
Cross
]
.
§
.
73
Pilat
,
hearing
that
he
made
himself
the
Son
of
God
,
and
perhaps
comparing
it
with
what
was
reported
of
his
Miracles
,
and
with
the
words
also
he
had
heard
a
little
before
from
him
standing
at
the
Bar
,
that
he
was
a
King
;
but
his
kingdom
not
of
this
world
;
and
that
he
came
into
it
to
teach
men
Truth
&c.
began
to
be
seized
with
a
religious
fear
(
to
the
great
confusion
and
shame
of
our
Lord
's
own
people
)
that
there
might
be
some
such
thing
indeed
;
and
so
to
reflect
also
on
his
scourging
of
him
,
and
the
danger
,
if
he
should
proceed
further
to
Crucifie
him
.
For
his
own
Religion
also
had
such
opinions
in
it
;
That
the
Gods
sometimes
do
descend
from
heaven
,
and
take
on
them
the
shapes
of
men
,
see
Acts
14.11
.
&c.
And
they
also
imagine
some
inferiour
Semideos
begotten
by
the
Gods
of
women
.
And
perhaps
these
fables
had
their
first
original
from
some
mistaken
passages
of
the
Sacred
story
of
God's
sometimes
assuming
a
human
shape
,
and
discoursing
with
the
Patriarchs
;
and
from
the
Prophecies
,
concerning
the
Son
of
God
to
be
born
of
a
woman
.
To
which
may
be
added
the
extraordinary
Gravity
,
Modesty
,
Fortitude
,
Constancy
,
Prudence
,
and
holy
reservation
,
so
great
unconcernedness
and
neglect
,
as
it
were
,
of
what
they
said
or
did
to
him
,
which
he
had
observed
in
our
Lord
,
as
one
strangely
elevated
above
all
human
passions
,
and
infirmities
.
Startled
,
I
say
,
with
this
fear
,
and
reflecting
on
his
former
ill
treatment
of
such
a
person
,
he
returns
again
from
the
Jews
into
the
Praetorium
;
and
there
questions
our
Lord
a-new
,
whence
he
was
?
i.
e.
whether
of
an
human
,
or
divine
,
race
?
by
this
question
giving
our
Lord
occasion
,
as
Herod
before
,
to
set
forth
and
justly
magnify
himself
;
the
former
,
as
to
his
divine
power
,
in
shewing
some
Miracle
;
and
this
latter
,
as
to
his
divine
Nature
,
in
declaring
his
descent
.
But
our
Lord
,
before
him
,
as
before
the
other
,
stood
mute
and
silent
;
not
willing
to
admit
the
least
detrectation
or
declining
of
his
sufferings
,
or
the
least
endeavours
contrary
to
his
Fathers
good
pleasure
;
well
knowing
also
of
Pilat
,
as
of
the
Jews
,
that
—
si
responderet
,
non
dimitteret
:
and
lastly
,
having
before
answered
him
sufficiently
to
this
question
,
when
he
told
him
that
he
was
a
King
,
but
not
of
this
lower
world
;
that
he
descended
to
teach
men
the
Truth
of
God
.
Nor
were
those
many
divine
works
of
his
concealed
from
the
Governour
's
knowledg
,
which
evidenced
an
extraordinary
Mission
of
him
from
God
.
§
.
74
The
Governour
,
displeased
at
this
silence
,
after
so
much
kindness
,
as
he
thought
,
shewed
him
;
and
so
contrary
also
to
his
own
interest
,
in
neglecting
all
lawful
observance
of
a
Person
that
had
him
absolutly
in
his
power
,
and
studied
to
release
him
,
asked
him
;
why
he
did
not
answer
him
,
in
whose
free
power
he
knew
it
was
(
whether
this
justly
,
or
unjustly
)
either
to
crucify
,
or
acquit
him
?
(
but
indeed
Pilats
professing
it
here
in
his
power
to
release
him
,
whom
he
alwaies
confessed
an
innocent
person
,
aggravates
his
guilt
,
that
followed
,
in
condemning
him
)
.
Our
Lord
here
,
not
deserting
the
vindication
of
the
dignity
of
his
person
and
Mission
(
formerly
declared
both
to
the
Jews
,
and
to
the
Roman
Governour
)
and
referring
these
his
sufferings
,
and
death
wholly
to
the
will
of
his
Father
,
not
the
power
of
man
(
as
also
he
did
at
his
apprehension
,
when
he
told
the
Jews
,
this
was
their
hour
)
made
a
charitable
breach
of
his
former
silence
;
to
check
the
Governours
vaunting
of
his
Power
,
where
he
shewed
so
much
injustice
;
telling
him
,
with
a
very
great
gravity
and
majesty
in
his
words
,
and
carrying
himself
as
the
very
person
Pilat
feared
he
was
,
that
he
could
have
no
power
at
all
against
him
,
except
it
had
bin
given
him
from
above
;
therefore
those
,
who
delivered
him
(
an
innocent
person
)
thro
malice
to
him
[
invested
from
above
with
such
a
power
]
had
the
greater
sin
.
In
these
few
words
representing
to
Pilats
passion
and
heat
,
that
all
this
was
done
by
the
permission
and
good
pleasure
of
his
Father
;
to
which
,
not
man's
,
he
yeilded
this
meek
obedience
(
as
he
told
the
Jews
before
at
his
yeilding
himself
to
them
in
the
Garden
)
.
That
he
had
no
power
over
any
person
whatever
,
but
what
a
Superiour
power
,
who
would
call
him
to
account
,
permitted
;
and
,
again
,
no
just
power
over
any
person
innocent
,
as
to
the
condemning
or
crucifying
of
such
an
one
;
but
yet
much
more
,
no
power
over
him
,
who
was
the
Son
of
God
,
and
King
over
all
the
world
(
a
thing
he
mentioned
also
to
Peter
,
when
they
called
on
him
for
Tribute
Mat.
17.24
.
)
But
yet
,
that
,
though
he
offended
in
what
he
did
to
him
,
he
was
through
his
ignorance
,
though
not
of
his
innocency
,
yet
of
his
person
,
much
more
excusable
herein
than
those
others
,
who
delivered
him
to
him
:
who
,
both
against
so
many
infallible
evidences
he
had
given
them
,
denyed
him
to
be
such
a
person
,
and
with
so
many
false
criminations
brought
him
to
him
as
a
capital
offender
,
and
abused
the
power
of
the
lawful
Magistrate
to
serve
their
malice
;
thus
representing
to
him
,
both
the
Jews
guilt
,
and
his
own
;
though
withal
he
modestly
excused
his
fault
,
as
much
the
less
.
§
.
75
Our
Lord
's
thus
humbling
the
Governours
high
language
with
minding
him
of
a
Superiour
Authority
,
to
which
he
was
accountable
;
and
of
his
sin
in
such
proceedings
,
and
compliances
against
an
innocent
person
,
yet
these
qualified
with
an
acknowledgment
of
the
Jews
guilt
much
greater
than
his
;
the
prudence
also
and
gravity
of
his
Answer
,
remitting
nothing
of
his
appearance
to
be
such
a
person
as
Pilat
dreaded
him
to
be
(
whose
words
were
not
like
other
men's
,
but
as
they
entred
the
ear
,
pierced
also
the
Soul
)
continued
still
the
Governours
fears
,
or
rather
increased
them
:
so
that
still
he
was
more
induced
to
procure
his
releasment
.
For
which
purpose
he
went
forth
and
proposed
it
once
more
to
the
Jews
:
when
at
last
they
brake
out
into
that
speech
,
which
quite
subdued
this
timorous
Judge
;
and
now
begat
in
him
another
quite
contrary
fear
,
which
drove
out
the
former
;
the
base
fear
of
displeasing
Cesar
,
or
perhaps
also
losing
his
place
,
expelling
that
noble
and
just
one
of
shedding
the
blood
of
an
innocent
person
,
and
of
crucifying
the
Son
of
God
.
And
,
as
he
feared
offending
Cesar
,
when
he
had
no
just
cause
thereof
,
(
For
all
Religions
,
and
Magistrats
,
desire
the
protection
of
innocency
;
)
to
he
afterwards
suffered
that
which
he
feared
;
being
,
upon
the
same
Jews
complaint
,
ejected
by
Cesar
for
cruelty
,
who
here
feared
offending
him
by
being
too
indulgent
and
merciful
.
They
cryed
out
unto
him
therefore
;
that
,
if
he
dismist
that
man
,
he
was
no
friend
of
Cesars
:
for
surely
he
,
who
so
pretended
himself
a
King
of
their
Nation
,
spake
and
acted
against
Cesar's
title
,
and
Right
.
§
.
76
Upon
this
,
he
caused
our
Lord
to
be
brought
forth
out
of
the
Praetorium
(
where
he
had
left
him
,
as
perceiving
that
the
sight
of
him
did
but
more
enrage
them
)
and
so
,
sitting
down
on
the
Judgment-Seat
(
which
,
it
seems
by
what
St.
John
saith
,
was
in
an
open
Gallery
on
high
,
conspicuous
to
all
the
people
)
to
pass
his
final
sentence
upon
him
,
a
suddain
message
came
to
him
from
his
wife
(
see
Mat.
27.19
.
sedente
illo
pro
tribunali
)
dehorting
him
from
having
any
thing
to
do
with
that
Just
man
.
This
great
Lady
(
whose
name
Nicephorus
Lib.
1.
cap.
30.
saith
was
Procula
,
and
whom
the
Greek
Church
honour
as
a
Convert
of
our
Lord's
)
doubtless
had
heard
the
report
of
our
Lord's
Miracles
;
of
his
late
solemn
entrance
into
Jerusalem
(
at
which
all
the
city
was
generally
moved
,
saith
the
Text
)
;
of
his
apprehension
,
condemnation
by
the
Jews
,
and
at
last
remission
to
Pilats
Tribunal
,
and
had
her
thoughts
much
troubled
in
his
behalf
;
as
that
Sex
useth
to
be
more
tender
and
compassionate
,
and
averse
to
such
cruelties
.
Upon
which
,
that
morning
,
she
had
also
a
dream
or
vision
that
much
affrighted
her
,
perhaps
of
her
Husbands
being
accessary
to
his
death
,
and
of
the
Tragical
end
he
should
incur
after
such
an
impious
fact
,
ejectment
out
of
his
government
,
banishment
,
and
at
last
making
away
himself
,
like
to
that
of
Judas
,
as
Histories
do
relate
the
Event
:
and
upon
this
sent
such
a
resolute
message
to
him
in
the
midst
of
so
publick
action
,
and
in
the
sight
of
all
the
Jews
.
In
all
which
God
shewed
an
extraordinary
favour
to
Pilat
,
though
not
signified
to
his
own
person
,
yet
to
another
the
nearliest
related
to
him
,
and
most
prevalent
with
him
,
to
have
prevented
his
guilt
,
and
kept
his
hands
from
being
embrued
,
at
least
,
in
this
divine
,
and
Sacred
blood
,
which
were
afterward
washed
in
vain
.
And
this
message
,
which
she
sent
,
either
being
audibly
delivered
in
the
Jews
presence
to
Pilat
,
or
at
least
presently
spread
amongst
them
by
Pilats
Courtiers
,
another
admonition
this
seems
to
have
been
also
to
the
cruel
Jews
,
after
that
of
Judas
.
§
.
77
This
message
also
,
perhaps
delivered
with
many
more
Circumstances
shewing
some
thing
extraordinary
in
it
,
made
it
seems
no
small
impression
upon
her
husband
,
as
appears
by
his
so
solemnly
washing
his
hands
presently
after
.
Therefore
producing
our
Lord
,
and
setting
him
once
more
before
them
in
his
former
dress
,
he
made
a
new
application
to
them
;
and
,
as
before
he
had
said
to
them
Ecce
Homo
:
representing
our
Lord
at
his
lowest
(
to
which
he
humbled
himself
meerly
for
our
sakes
)
thus
inviting
their
compassion
,
so
now
by
the
special
divine
Providence
directing
him
(
as
Caiphas
before
)
he
changed
his
Note
,
and
said
,
Ecce
Rex
vester
:
as
it
were
demanding
their
subjection
;
alluding
in
this
to
the
Robe
,
Crown
,
and
Scepter
,
with
which
he
appeared
before
them
:
as
,
in
his
former
,
to
the
miserable
scourging
and
stripes
.
Pilat
in
all
probability
being
really
perswaded
,
upon
the
several
motives
forementioned
,
that
he
was
their
Messias
,
and
their
King
,
in
that
sense
our
Lord
confest
it
;
and
therefore
he
persisted
afterwards
in
making
his
title
on
the
Cross
exactly
such
,
notwithstanding
their
importuning
him
for
the
alteration
of
it
.
§
.
78
Upon
this
second
sight
of
him
,
they
all
set
up
a
new
clamour
;
Tolle
,
Tolle
,
Crucifige
.
And
he
again
iterateth
to
them
our
Lords
Messias
and
King-ship
,
saying
;
what
must
I
take
and
Crucifie
your
King
?
Here
the
cheif
Priests
,
like
good
faithful
loyal
Roman
Subjects
,
cryed
out
,
they
had
no
King
,
but
Cesar
.
And
this
their
renouncing
him
so
formally
and
expressly
for
their
King
or
Messias
,
so
often
inculcated
to
them
by
Pilat
,
and
of
which
they
had
had
so
many
infallible
proofs
,
exceedingly
aggravates
their
guilt
,
and
will
doubtless
rise
up
against
them
at
the
great
day
of
Judgment
.
Neither
,
though
alwaies
they
have
expected
,
have
they
had
,
a
King
of
their
own
,
but
served
under
forraign
Princes
,
ever
since
to
this
day
.
§
.
79
Lastly
,
the
Governour
,
seeing
no
good
to
be
done
upon
them
,
but
rather
(
saith
the
Text
)
a
tumult
to
be
made
,
thinking
he
had
sufficiently
done
his
part
,
in
so
often
protesting
before
them
his
Judgment
of
our
Lords
innocency
;
and
looking
on
himself
,
as
not
faulty
in
this
matter
,
because
they
much
more
;
see
Deut.
21.6
.
called
for
water
and
washed
his
hands
in
the
sight
of
all
the
Jews
,
telling
them
he
was
innocent
of
the
blood
of
that
Just
person
(
using
the
same
Epithete
concerning
him
as
his
wife
before
,
)
and
that
they
should
look
to
it
:
God
herein
also
warning
them
by
him
of
the
sad
consequence
thereof
.
But
indeed
,
as
to
the
Governour
's
act
,
this
was
but
a
foolish
fancy
,
that
the
washing
thus
of
his
hands
could
any
way
cleanse
his
conscience
;
or
his
professing
the
persons
innocency
any
way
compensate
his
delivering
him
up
to
death
,
and
not
rather
the
confessing
it
double
the
iniquity
of
his
injustice
;
proceeding
from
a
cowardly
fear
of
Cesar
,
and
a
sordid
compliance
with
the
Jews
.
To
this
,
their
rage
and
fury
(
even
all
the
people
,
saith
the
Evangelist
,
not
the
High
Priests
alone
)
returned
that
fearful
imprecation
;
His
blood
be
upon
us
and
upon
our
children
;
which
blood
accordingly
came
upon
them
,
and
upon
their
children
,
at
the
set
time
after
seven
sixes
of
years
,
i.
e.
forty
years
(
as
also
Nineve
was
threatned
after
forty
daies
)
and
that
,
such
vengeance
,
as
never
fell
on
any
Nation
since
the
Creation
;
nor
the
like
ever
read
in
any
other
story
.
One
of
their
own
Nation
,
that
was
present
in
the
action
,
writing
it
exactly
.
Where
,
amongst
other
their
sufferings
,
he
relates
,
Joseph
.
de
Bello
Judaic
.
lib.
6.
cap.
12.
when
,
pressed
with
famine
great
Multitudes
of
them
fled
out
of
the
City
to
the
Romans
for
some
releif
,
—
Romanos
Milites
illos
verberatos
,
&
modis
omnibus
excruciatos
contra
murum
cruci
diversis
modis
suffixisse
ira
,
&
odio
,
&
ludibrii
causa
;
donec
propter
multitudinem
quam
cepissent
,
jam
spacium
crucibus
deerat
,
&
corporibus
cruces
:
and
this
misery
brought
upon
them
,
when
at
this
great
Festival
the
whole
body
of
the
Nation
,
as
it
were
,
was
gathered
together
in
Jerusalem
;
and
so
was
encompassed
and
shut
up
there
by
the
Romans
.
See
Euseb.
Ecclesiast.
Hist.
lib.
3.
cap.
5.
and
Joseph
.
de
Bell.
Judaic
.
lib.
7.
cap.
17.
Ab
omnibus
regionibus
ad
Azymorum
diem
festum
congregati
bello
subito
circumfusi
sunt
&c.
Thus
they
devoted
themselves
here
to
God's
Justice
,
and
thus
it
happened
to
them
.
But
their
words
taken
in
a
better
sense
,
and
as
the
divine
goodness
and
pity
is
pleased
to
interpret
them
,
for
all
Penitents
,
are
a
Prayer
piously
offered
not
only
by
them
,
but
the
whole
world
,
to
his
offended
Majesty
;
to
be
saved
through
the
sprinkling
upon
them
of
the
blood
of
Jesus
.
Our
Lord's
blood
also
crying
to
God
from
the
Earth
,
not
as
that
of
Abel
,
or
any
other
just
Person
's
shed
by
the
impious
,
for
vengeance
,
but
for
Mercy
.
Nor
hath
the
whole
world
any
salvation
or
shelter
,
but
from
his
blood
being
upon
it
,
and
its
children
for
ever
;
who
also
all
had
a
hand
,
both
Jew
and
Gentile
,
in
offering
it
:
and
in
this
sense
God
also
will
admit
this
prayer
to
be
fulfilled
,
(
see
Rom.
11.
)
but
in
the
last
place
,
upon
this
most
miserable
Nation
.
§
.
80
The
Governour
,
after
having
thus
washed
his
hands
,
sate
down
again
,
and
gave
the
final
sentence
upon
our
Lord
;
released
to
them
their
precious
choice
,
Barabbas
;
and
committed
Jesus
to
the
Centurion
and
his
Soldiers
to
be
crucified
according
to
their
request
.
§
.
81
Now
,
this
death
on
the
Cross
,
which
our
Lord
was
sentenced
to
,
and
the
Jews
with
so
great
clamour
called
for
,
as
it
was
often
foretold
expressly
by
our
Lord
[
see
Mat.
20.19
.
—
Jo.
18.32
.
and
other-while
called
by
him
his
Exaltation
Jo.
12.32
.
And
I
,
if
I
be
exalted
from
the
earth
will
draw
all
men
unto
me
signifying
(
saith
the
Evangelist
)
what
death
he
should
die
:
and
by
the
context
,
vers.
34.
it
appears
,
the
people
well
understood
his
language
:
And
again
Jo.
8.28
.
—
When
ye
have
(
saith
he
)
exalted
the
Son
of
man
,
then
shall
ye
know
,
that
I
am
he
:
]
So
was
it
foresignified
by
many
expressions
in
the
Old
Testament
.
See
Psal.
21.17
.
The
Council
of
the
malignant
hath
besieged
me
:
they
have
digged
my
hands
and
my
feet
:
they
have
numbred
[
in
that
racking
posture
]
all
my
bones
;
they
have
beheld
and
considered
me
[
every
limb
of
me
stretched
out
before
them
;
]
and
then
speaking
of
his
being
stript
of
his
cloaths
.
—
They
have
divided
my
garments
amongst
them
,
and
upon
my
Vesture
they
cast
lots
.
To
which
stripping
of
him
also
that
expression
seems
chiefly
to
relate
,
where
he
saith
Psal.
68.8
.
—
That
Confusion
covered
his
face
.
See
Zachary
13.6
.
(
where
the
Prophet
mentions
this
smiting
of
his
Pastor
,
and
the
man
that
clave
to
him
,
and
so
scattering
of
his
sheep
)
vers.
7.
speaking
thus
of
his
being
treated
by
his
nearest
relations
as
a
false
Prophet
;
that
he
shall
be
asked
:
What
are
these
wounds
in
the
midst
of
thy
hands
?
and
he
shall
answer
,
with
these
was
I
wounded
in
the
house
of
my
friends
.
To
which
wounds
also
is
applied
that
loving
expression
Esay
49.16
.
—
Ego
tamen
non
obliviscar
tui
;
in
manibus
meis
descripsi
te
;
I
have
engraven
thee
upon
the
palmes
of
my
hands
.
See
Zech.
12.10
.
where
speaking
of
the
conversion
of
the
Jews
in
the
latter
times
;
and
the
great
sorrow
they
shall
then
have
for
their
crucifying
their
Messias
,
the
Prophet
saith
—
Et
adspicient
ad
me
quem
confixerunt
:
&
plangent
eum
planctu
quasi
unigenitum
&c.
See
Jer.
11.19
.
—
Ego
quasi
agnus
mansuetus
,
qui
portatur
ad
victimam
;
cogitaverunt
super
me
consilia
dicentes
;
mittamus
lignum
in
panem
ejus
[
for
his
bread
]
&
eradamus
eum
de
terra
viventium
.
To
it
likewise
seems
to
relate
Esay
52.13
.
—
Ecce
intelligit
servus
meus
;
exaltabitur
&
elevabitur
,
&
sublimis
erit
valde
:
For
it
follows
:
Sicut
obstupuerunt
super
te
multi
,
&
inglorius
erit
inter
viros
aspectus
ejus
,
&
forma
ejus
inter
filios
hominum
[
like
to
vers.
2.
of
the
next
chapter
]
.
—
Iste
asperget
gentes
multas
.
—
And
Esay
11.12
.
—
Et
levabit
signum
in
nationes
.
Concerning
his
thirst
also
in
the
violent
and
fervorous
heat
of
such
lingring
pains
,
see
Psal.
21.16
.
—
Aruit
tanquam
testa
virtus
mea
,
&
lingua
mea
adhaesit
faucibus
meis
.
—
And
Psal.
68.22
.
—
Dederunt
in
escam
meam
fel
;
&
in
siti
mea
potaverunt
me
aceto
.
Typified
also
this
death
of
the
Cross
was
by
many
instruments
of
the
peoples
preservation
in
the
Old
Testament
:
By
the
Tree
of
life
,
provided
to
remedy
the
mischiefs
done
by
the
Tree
of
Good
and
Evil
:
by
the
blood
of
the
Lamb
sprinkled
upon
the
posts
of
the
door
,
that
the
destroying
Angel
seeing
it
might
pass-over
Gods
people
:
by
Moses
his
Rod
smiting
the
Rock
,
and
bringing
out
of
it
a
fountain
of
water
for
refeshing
the
people
:
By
the
Brasen
Serpent
listed
up
on
high
,
and
fastned
to
a
pole
,
curing
all
,
that
looked
upon
it
,
of
the
other
fiery
Serpents
bitings
;
which
our
Lord
also
mentions
as
a
Type
of
his
own
Elevation
,
and
drawing
the
eies
of
all
upon
him
Jo.
12.32
.
Jo.
3.14
.
Sicut
Moyses
exaltavit
serpentem
in
deserto
;
ita
exaltari
oportet
filium
hominis
,
ut
omnis
qui
credit
in
ipsum
[
looks
upon
him
with
the
eie
of
faith
]
non
pereat
:
By
the
Expansion
of
Moses
his
Armes
and
Hands
on
high
made
in
the
Mount
for
the
conquest
of
Amalek
:
which
posture
of
his
also
by
others
help
was
continued
for
several
hours
;
and
being
any
way
altered
,
changed
presently
the
fortune
of
the
battel
:
By
Elias
his
lying
with
armes
stretched
out
upon
the
Child
,
to
raise
him
again
to
life
:
By
marking
with
the
letter
Thau
the
form
of
a
cross
,
the
foreheads
of
those
that
were
to
be
saved
from
the
slaughter
of
the
six
destroying
Angels
Ezech.
9.4
.
Lastly
,
by
Abraham's
only
Son
Isaac
carrying
the
wood
,
upon
which
he
was
afterwards
laid
,
and
destined
to
be
Sacrificed
.
But
God
was
more
favourable
and
kind
to
Abraham
,
if
I
may
so
say
,
than
to
himself
.
§
.
82
And
,
as
this
manner
of
death
was
often
foresignified
and
typified
in
the
Old
Testament
;
so
doth
it
seem
,
before
all
other
,
to
have
bin
chosen
by
the
Divine
Counsel
,
and
our
Lords
designment
(
who
as
he
voluntarily
suffered
for
us
,
so
what
death
he
pleased
)
for
many
special
reasons
.
First
,
because
his
suffering
being
to
save
us
,
and
we
by
our
sins
having
incurred
the
curse
of
God
,
and
so
he
for
us
taking
this
curse
upon
himself
,
this
was
that
special
death
which
had
Gods
curse
annexed
to
it
;
Deut.
21.23
.
when
upon
some
grievous
crime
,
God
required
the
Malefactor
to
be
hanged
up
upon
a
Tree
before
the
Sun
,
and
as
it
were
openly
in
his
sight
;
to
be
hanged
up
,
as
unworthy
to
touch
or
tread
upon
the
Sanctified
land
,
and
not
to
be
dispatched
in
a
moment
,
as
by
stoning
,
or
some
other
speedy
death
;
but
there
fastned
to
remain
till
near
the
going
down
of
the
Sun
;
and
then
taken
and
buried
,
that
the
land
might
not
be
defiled
by
his
being
above
ground
;
Gal.
3
,
13.
See
Deut.
21.23
.
as
hath
bin
said
already
.
§
.
§
.
83
Secondly
,
because
our
sins
deserved
the
utmost
torments
,
and
even
these
eternal
;
and
,
our
Lord
in
this
case
undertaking
the
satisfaction
of
Gods
Justice
for
them
,
this
death
by
crucifying
was
chosen
,
as
being
of
all
those
ordinarily
inflicted
on
Malefactors
the
most
dolorous
and
tedious
:
being
only
a
wounding
or
piercing
of
exterior
parts
,
the
hands
,
and
feet
,
that
approach
not
the
principal
or
vital
members
,
the
Head
,
or
Heart
;
and
so
preserving
an
integrity
of
sense
.
Nor
was
any
great
effusion
of
the
blood
caused
by
such
wounds
,
so
to
exhaust
the
spirits
:
for
the
nailes
still
filled
the
holes
they
made
:
but
,
on
the
other
side
,
this
piercing
being
made
in
the
most
nervous
parts
,
which
Nerves
are
the
Organs
of
sense
,
produced
a
most
acute
pain
;
and
so
the
person
was
left
in
this
posture
,
fastned
hand
and
foot
on
the
rack
,
abandoned
to
the
Fowles
,
or
to
Famine
,
if
a
fever
,
caused
by
these
extream
torments
,
did
not
dispatch
him
sooner
:
the
body
usually
remaining
in
such
torment
,
for
many
hours
,
if
not
daies
.
Our
Lord
hung
so
for
three
hours
,
before
he
expired
,
in
a
Miraculous
patience
,
resignation
,
and
silence
(
all
the
words
he
spake
scarce
taking
up
three
or
four
minuts
of
it
)
:
and
,
when
this
time
was
run
out
,
the
Roman
Governour
wondred
,
if
he
was
dead
so
soon
:
and
both
the
other
Malefactors
were
then
still
alive
.
Therefore
the
Apostle
speaking
of
this
our
Lords
death
puts
such
an
Emphasis
upon
it
,
—
That
he
was
obedient
to
the
death
,
even
to
this
death
of
the
Cross
.
By
the
greatness
of
his
sufferings
,
therefore
,
our
Lord
would
have
us
learn
the
true
weight
and
heinousness
and
desert
of
our
sins
;
the
cancelling
of
which
cost
him
so
dear
.
As
also
such
exquisite
pains
both
he
and
God
his
Father
chose
,
to
shew
their
great
love
to
man
,
and
his
salvation
:
and
,
if
there
were
no
absolute
necessity
for
the
Son
of
Gods
satisfaction
for
us
by
such
exquisite
torments
,
the
least
prick
of
whose
finger
would
have
bin
a
ransome
for
a
thousand
worlds
,
yet
surely
,
the
more
he
suffered
for
us
,
the
more
he
shewed
he
loved
us
;
and
,
the
less
of
his
pains
were
necessary
for
any
satisfaction
,
the
more
these
so
greivous
demonstrate
the
greatness
of
his
affection
.
§
.
84
Thirdly
,
such
an
horrid
and
lingring
death
was
chosen
by
our
Lord
to
remain
for
ever
an
example
,
and
pattern
,
and
consolation
,
to
all
his
followers
in
their
sufferings
again
for
him
;
so
often
as
they
call
to
mind
that
he
endured
first
far
greater
for
them
;
and
that
God
doth
not
treat
us
,
servants
and
sinners
,
so
severely
,
as
he
did
his
innocent
and
only
Son
;
and
that
we
might
be
ashamed
of
our
tergiversation
,
or
impatience
of
any
small
sufferings
,
having
seen
his
resignation
,
and
alacrity
and
voluntarily
undertaking
for
us
of
so
much
greater
.
§
.
85
Fourthly
,
setting
now
aside
the
extream
torments
thereof
,
this
death
seems
to
be
chosen
in
many
other
regards
.
For
,
next
,
by
it
this
Evangelical
Sacrifice
hath
a
nearer
resemblance
to
all
those
former
made
under
the
Law
,
that
were
only
Types
of
it
.
Resemblance
,
In
our
Lords
being
laid
and
spread
,
when
they
fastned
him
with
nails
,
on
the
wood
of
the
Cross
,
to
be
consumed
on
it
by
degrees
;
so
,
those
Sacrifices
laid
on
the
wood
of
the
Altar
;
but
this
,
on
the
Cross
,
during
much
longer
before
it
was
consumed
,
the
heat
of
which
torture
also
forced
a
sitio
from
our
Lord
.
So
saith
S.
Peter
,
1
Pet.
2.24
.
Ipse
pec●ata
nostra
pertulit
in
corpore
suo
super
lignum
.
And
S.
Paul
,
Eph.
5.2
.
Tradidit
se
ipsum
pro
nobis
oblationem
&
hostiam
Deo
in
odorem
suavitatis
.
Again
,
in
our
Lord
's
being
elevated
and
lifted
up
toward
Heaven
:
as
those
also
were
on
an
Altar
raised
up
in
Salomons
Temple
ten
cubits
high
,
2
Chron.
4.
and
ascended
by
steps
;
and
the
Sacrifice
also
upon
this
Altar
was
elevated
,
or
heaved
up
again
,
and
waved
before
the
Lord
in
the
hands
of
the
Priest
;
and
the
Altar
of
the
oblation
of
incense
was
made
also
of
wood
.
Again
,
this
death
seems
the
most
convenient
also
for
the
pouring
out
of
the
blood
of
this
Sacrifice
;
even
the
whole
Mass
of
it
gathered
to
the
heart
,
in
a
great
stream
,
at
the
foot
of
the
Cross
(
as
the
Priest
did
to
that
of
the
legal
Sacrifice
at
the
foot
of
the
Altar
)
as
it
were
all
at
once
,
by
the
Soldiers
lance
,
instead
of
the
Priests
knife
:
but
this
not
till
such
tedious
and
lingring
torments
for
several
hours
first
endured
;
whereas
the
legal
was
presently
dispatched
out
of
its
pain
;
and
lay
a
long
time
indeed
to
be
consumed
on
the
Altar
,
but
after
it
was
first
deprived
of
life
and
sense
.
This
death
most
convenient
also
for
this
Lamb
of
God
fulfilling
the
type
of
the
Paschal
Lamb
;
and
the
prophecies
whereby
God
signified
that
he
would
not
have
a
bone
of
his
only
Son
to
be
broken
,
nor
his
body
any
way
mangled
,
or
divided
any
further
,
than
four
holes
made
in
his
hands
and
feet
,
and
a
wound
in
his
side
;
whilst
meanwhile
his
stripping
,
and
then
his
long
and
scorching
pains
,
suffered
from
the
fire
of
Gods
wrath
against
our
sins
,
falling
all
upon
him
,
which
he
endured
on
the
Cross
,
answers
to
that
Lambs
being
first
flayed
,
and
then
whole
and
entire
stretched
out
at
length
;
and
,
by
degrees
,
rosted
by
fire
.
Thus
then
this
Evangelical
Sacrifice
,
in
this
manner
of
the
offering
thereof
,
most
resembled
the
legal
.
§
.
86
Fifthly
,
this
death
on
the
Cross
was
a
death
most
visible
to
all
,
and
publickly
exposed
;
in
which
could
be
used
no
personating
fraud
or
concealment
;
the
body
nailed
up
on
high
,
naked
to
be
surveyed
by
the
eyes
of
whatever
Spectators
for
many
hours
,
nay
examined
,
and
discoursed
with
,
so
that
there
could
be
here
no
pretension
of
a
delusion
,
or
cheat
.
And
if
,
notwithstanding
this
,
so
many
Hereticks
even
in
the
Apostles
daies
,
thinking
this
too
great
a
disparagement
to
the
Son
of
God
,
have
denied
the
reality
thereof
,
what
would
they
have
done
,
had
our
Lord
suffered
in
some
other
manner
less
conspicuous
?
§
.
87
Sixthly
,
a
death
,
of
those
that
are
violent
,
the
most
convenient
and
proper
for
those
pious
and
charitable
words
and
actions
,
that
were
to
be
performed
at
his
death
;
In
his
making
his
Will
,
as
it
were
,
and
disposing
of
his
afflicted
Mother
,
his
great
care
,
to
the
provision
of
his
best
beloved
Disciple
;
In
testifying
his
free
forgiveness
of
his
Enemies
,
Revilers
,
and
Torturers
,
by
his
Praying
to
his
Father
also
,
for
their
pardon
;
In
receiving
to
Mercy
,
at
the
same
time
,
by
the
vertue
of
that
his
death
on
the
Cross
,
the
penitent
Robber
,
a
symbol
of
his
doing
the
same
to
all
sinners
whatever
,
that
should
at
any
time
repair
to
him
for
salvation
through
those
sufferings
:
In
manifesting
his
patience
,
obedience
,
and
love
to
God
;
calling
him
Father
in
the
midst
of
that
severe
handling
of
him
;
and
meekly
resigning
his
dying
Spirit
into
his
hands
.
Lastly
,
in
his
dying
before
the
other
two
;
and
sending
out
a
loud
voice
at
his
expiring
;
which
shewed
his
Divinity
;
and
that
he
gave
up
his
life
not
upon
any
constraint
of
torments
;
but
voluntarily
,
and
when
he
pleased
.
§
.
88
Seventhly
,
This
manner
of
death
,
by
the
lifting
up
of
the
body
in
it
towards
heaven
,
seems
very
significative
,
that
we
now
,
after
,
and
in
imitation
of
it
,
should
exalt
and
remove
our
eyes
and
affections
henceforth
from
the
Earth
towards
Heaven
:
Therefore
our
Lord
gives
it
this
honourable
name
of
his
Exaltation
,
—
And
I
(
saith
he
)
if
I
be
exalted
from
the
Earth
,
will
draw
all
unto
me
Jo.
12.32
.
And
the
Apostle
calls
it
his
triumph
,
having
taken
out
of
the
way
the
Decree
,
that
was
contrary
to
us
,
he
fastned
it
to
his
Cross
;
and
having
despoiled
the
principalities
and
potentates
,
triumphed
over
them
in
it
.
Col.
2.15
.
So
also
,
in
the
nailing
and
fixing
of
the
flesh
of
our
Lord
to
the
Cross
,
significative
of
the
mortifying
and
crucifying
of
the
flesh
,
and
its
lusts
;
that
is
required
of
us
in
imitation
of
our
Lord
;
so
,
disenabling
it
to
stir
hand
or
foot
,
as
it
were
,
any
more
to
the
breach
of
Gods
commands
;
and
signifying
our
now
dying
to
sin
,
as
he
for
it
:
and
this
death
of
the
Cross
is
often
,
thus
,
alluded
to
by
the
Apostle
.
§
.
89
Eightly
and
Lastly
;
the
posture
of
this
death
carryed
in
it
a
lively
Representation
of
his
love
to
mankind
,
with
his
arms
stretched
out
,
as
it
were
,
to
embrace
and
receive
all
those
who
would
come
to
him
;
and
his
head
declining
to
kiss
them
.
Having
made
this
Digression
upon
the
Jewes
so
often
vehement
demanding
,
and
at
last
Pilats
consent
to
,
our
Lord's
Crucifixion
,
to
shew
the
multiplicity
of
the
divine
wisdom
in
the
choice
of
this
manner
of
death
,
rather
than
any
other
:
I
proceed
now
in
the
relation
of
the
story
,
after
Pilats
having
committed
to
the
Roman
Guards
the
execution
thereof
.
§
.
90
The
time
now
,
after
Pilats
four
or
five
returns
into
the
Praetorium
,
and
Exits
to
the
Jews
,
whilst
he
endeavoured
by
all
means
to
have
preserved
our
Lords
life
;
i.
e.
so
far
as
his
own
safety
with
Cesar
,
and
his
reputation
with
the
Jews
,
would
permit
;
and
after
our
Lords
being
sent
to
,
and
returned
from
,
Herod
;
and
the
soldiers
scourging
and
dressing
him
so
,
as
to
be
made
a
fitter
object
of
the
hard-hearted
Jews
Pity
,
drew
well
towards
Noon
,
Jo.
19.14
.
Luk.
23.44
.
about
the
sixth
hour
,
saith
St.
John
,
and
St.
Luke
;
though
called
as
yet
the
third
hour
by
St.
Mark
,
because
the
sixth
hardly
yet
begun
.
The
scoffing
Soldiers
,
then
,
seizing
on
our
Lord
,
after
some
further
abuses
(
which
,
both
in
words
and
actions
,
by
Satans
instigation
were
committed
both
in
the
way
,
and
at
the
place
of
Execution
;
as
we
may
gather
from
the
very
Theif
,
in
the
midst
of
his
torments
,
not
tempering
himself
from
reviling
of
him
with
the
rest
)
stript
our
Lord
of
his
Purple
,
and
put
on
him
his
own
garments
,
whose
prize
shortly
they
were
to
be
;
and
so
making
all
speed
laid
a
cross
already
prepared
upon
his
torn
shoulders
:
and
so
led
away
this
only
Isaac
of
God
,
carrying
the
wood
of
his
Sacrifice
upon
his
back
.
§
.
91
And
,
to
fulfil
a
second
time
,
after
his
being
coupled
with
Barabbas
,
the
Prophet
Esay's
,
cum
sceleratis
reputatus
est
,
Esay
.
53.12
.
and
that
there
might
be
some
greater
appearance
of
Justice
,
and
our
Lord
mingled
with
company
whom
the
people
might
think
like
himself
,
there
were
two
notable
Thieves
,
on
either
hand
one
,
joined
with
him
,
and
haled
along
to
their
Execution
:
but
these
also
;
or
one
of
them
at
least
,
railing
at
him
even
when
suffering
with
him
:
and
such
companions
he
was
to
have
of
his
greifs
,
as
offered
him
no
solace
therein
.
And
indeed
,
if
we
consider
the
person
he
now
took
on
him
,
what
Malefactor
or
crimes
so
great
,
as
could
match
him
,
or
his
?
for
he
carried
on
his
shoulders
all
the
sins
of
the
whole
world
,
present
,
and
past
,
and
to
come
,
and
even
those
too
of
these
Malefactors
;
and
so
also
this
Anathema
,
as
the
chief
,
was
crucified
in
the
midst
;
and
the
reason
in
the
Prophet
of
his
cum
sceleratis
reputatus
seems
very
apposite
,
—
quia
&
ipse
peccata
multorum
tulit
.
Graced
with
this
company
,
and
laden
with
an
heavy
Cross
,
the
long
beam
thereof
being
probably
more
than
twice
the
length
of
a
man
;
for
his
body
was
to
be
stretched
at
its
full
length
upon
it
;
and
to
be
exalted
to
such
a
convenient
height
,
as
might
render
him
a
spectacle
to
all
the
multitude
;
and
de
facto
so
high
it
was
,
that
the
Soldier
to
pierce
his
side
used
not
his
Sword
,
but
his
Lance
;
and
,
to
give
him
drink
they
tyed
a
spunge
to
the
end
of
a
long
reed
,
and
so
reached
it
to
his
mouth
;
It
was
also
to
carry
a
Title
over
his
head
,
and
to
be
fastned
in
the
ground
;
and
the
cross
Beam
of
it
also
was
to
equal
the
breadth
of
his
body
and
length
of
his
arms
;
I
say
,
thus
laden
,
he
made
a
painful
,
but
most
chearful
,
march
under
it
through
a
good
part
of
the
City
;
(
the
Governours
Palace
being
near
the
Temple
on
the
East
side
of
it
;
and
Calvary
the
place
of
Execution
at
the
North-West
side
thereof
)
till
,
when
coming
without
the
Gate
,
he
fainted
away
under
it
;
his
body
being
now
grown
very
feeble
,
and
his
spirits
exhausted
,
by
reason
of
his
cruel
scourging
,
and
other
base
usage
of
the
three
Guards
of
Officers
,
Caiphas's
,
Herod's
,
and
Pilats
,
he
had
passed
through
;
and
of
his
being
kept
all
night
without
the
least
sleep
,
or
repose
,
or
refreshment
,
or
his
former
temperance
having
any
superfluous
humors
to
feed
on
.
Because
our
Lord
alone
was
unable
to
bear
it
any
further
,
and
it
was
an
ignominious
thing
to
carry
or
touch
the
instrument
of
the
Execution
of
a
Malefactor
,
whence
the
word
Furcifer
was
a
common
name
of
reproach
,
by
chance
a
poor
man
,
that
came
then
out
of
the
countrey
,
one
Simon
a
stranger
;
of
Cyrene
in
Africk
,
where
was
then
a
great
Colony
of
the
Jews
,
Act.
2.10
.
—
6.9
.
Joseph
.
de
Excid
.
Hieros
.
l.
7.
c.
38.
meeting
them
,
the
Soldiers
laid
hold
on
him
,
and
forced
him
to
bear
our
Lord's
Cross
after
him
,
either
the
whole
,
or
the
heaviest
end
thereof
:
whose
sons
,
Alexander
and
Rufus
,
are
particularly
named
by
the
Evangelist
,
Mark
.
15.21
.
which
shews
,
that
they
were
not
only
Converts
to
the
Christian
Faith
,
but
persons
of
some
note
amongst
the
Primitive
Christians
(
see
Acts
19.33
.
—
Romans
16.13
.
it
those
the
same
)
.
And
it
is
to
be
presumed
that
our
Lord
rewarded
this
service
done
him
to
their
Father
also
in
making
him
a
Member
of
the
Church
and
of
his
Kingdom
;
and
that
he
was
saved
by
the
Holy
Cross
he
bore
;
who
thus
had
the
honour
even
in
the
truest
sense
to
take
up
the
cross
,
and
follow
our
Lord
,
and
to
partake
of
his
reproach
and
ignominy
.
But
the
divine
Counsel
ordained
this
accident
thus
significative
also
of
a
greater
matter
;
viz.
That
our
Lord
would
not
bear
his
cross
alone
,
but
that
all
his
Followers
for
ever
were
to
bear
their
parts
of
it
.
§
.
92
Whilst
our
Lord
passed
along
in
this
solemn
Procession
to
his
offering
up
;
the
divine
Majesty
provided
,
that
amidst
so
many
stony-hearted
Jews
that
thirsted
after
his
blood
(
wherewith
the
Psalmist
Psal.
21.13.17
.
describes
him
compassed
about
with
so
many
ravenous
Dogs
,
and
fierce
Bulls
)
there
should
not
want
those
,
that
accompanied
such
sufferings
with
their
tears
,
and
lamented
and
deplored
these
pittiless
and
undeserved
cruelties
,
for
a
testimony
against
the
others
,
as
before
,
Joseph
and
Nicodemus
,
and
Pilat's
wife
,
and
Judas
also
,
when
too
late
,
were
.
Many
persons
there
were
of
the
more
devout
and
compassionate
Sex
,
and
more
secure
from
the
soldiers
affronts
,
that
followed
and
lamented
him
Luk.
23.27
.
So
holy
and
innocent
a
person
,
from
whom
they
had
heard
so
many
charming
Sermons
,
and
in
whom
seen
such
mighty
works
.
Among
whom
we
may
imagine
were
those
Galilean
Women
,
that
in
his
former
life
time
had
waited
on
and
ministred
unto
him
,
and
his
beloved
Mary
and
Martha
:
All
whose
exceeding
affection
to
our
Lord
,
doubtless
,
had
so
conquered
their
fears
,
as
to
run
thither
wherever
they
could
have
a
sight
of
him
,
of
whom
they
were
likely
so
soon
to
be
totally
deprived
.
§
.
93
These
,
probably
,
before
had
stood
with
the
rest
of
the
people
in
the
common
Piazza
before
Pilats
Tribunal
;
and
there
saw
and
heard
all
that
sad
Tragedy
that
had
passed
between
our
Lords
own
people
persecuting
,
and
the
stranger-Govervour
defending
,
him
:
whose
miserable
usage
,
there
,
still
heightned
their
love
and
compassion
,
and
in
them
added
to
all
the
former
endearments
of
him
;
as
it
did
,
in
the
people
,
to
their
rage
and
fury
.
Especially
amongst
these
the
Blessed
Virgin
,
his
afflicted
Mother
,
who
could
not
be
absent
from
him
in
life
,
or
death
,
where
she
could
have
any
access
,
and
who
,
here
,
most
diligently
observed
all
her
Son
said
,
or
did
,
or
that
was
done
to
him
;
as
the
Evangelist
saith
Luk.
2.19
.
she
formerly
did
those
even
in
his
minority
and
childhood
;
she
,
I
say
,
especially
,
may
be
supposed
to
be
wounded
at
the
heart
,
not
only
when
she
stood
by
the
Cross
,
but
,
during
all
this
time
,
with
those
Sword-points
of
most
pungent
Grief
(
which
Simeon
foretold
her
of
)
in
her
and
the
rest
of
her
Friends
hearing
their
away
with
this
fellow
;
and
their
crucifiges
,
and
their
acclamations
for
Barabbas
,
before
the
Son
of
God
.
And
the
sight
of
him
so
used
,
when
Pilat
cried
Ecce
Homo
,
and
again
Ecce
Rex
Vester
,
that
had
no
operation
of
pity
upon
the
hard-hearted
Jews
,
I
may
say
had
too
much
on
them
.
But
that
we
are
to
believe
his
Holy
Mother
,
as
being
full
of
Grace
,
and
of
the
Holy
Ghost
,
to
have
bin
indued
with
a
most
perfect
patience
,
and
resignation
,
and
silence
;
and
her
carriage
also
to
have
bin
an
edifying
pattern
to
the
rest
.
Thus
was
our
Lord
,
in
all
those
his
former
sufferings
,
beheld
and
lamented
by
his
Friends
;
But
,
now
after
his
Condemnation
,
and
the
Jew's
cruelty
according
to
the
divine
Will
satisfied
,
the
tide
in
the
people
also
began
to
turn
;
and
these
of
our
Lords
former
acquaintance
to
have
many
Companions
of
their
Grief
;
and
such
a
mind
began
to
repossess
some
of
them
at
least
,
as
they
had
had
when
but
two
daies
before
they
heard
and
admired
him
in
the
Temple
;
and
as
they
had
on
Palm-Sunday
;
and
those
also
of
the
people
,
who
all
this
while
retained
the
same
affection
toward
him
,
his
safety
now
despaired
of
,
began
more
to
shew
it
.
And
thus
a
great
multitude
attended
our
Lord
his
death
and
Funeral
full
of
bitter
lamentation
;
though
amongst
these
the
more
or
more
open
in
their
grief
were
those
of
the
female
Sex
.
On
whom
our
Lord
lifting
up
his
all-bloody
and
disfigured
Countenance
,
in
great
comiseration
not
of
himself
,
suffering
nothing
but
what
he
pleased
,
but
of
them
,
being
infinitly
afflicted
for
the
sins
of
his
own
people
(
to
whom
he
came
in
such
love
,
and
they
received
him
not
,
but
were
now
casting
him
the
only
Son
and
heir
out
of
his
Vineyard
,
and
killing
him
:
)
and
for
the
unparallelled
judgments
of
God
,
that
he
saw
now
approaching
upon
them
for
this
fact
,
brake
out
into
that
passionate
and
prophetick
speech
:
ye
Daughters
of
Jerusalem
,
weep
not
for
me
,
but
for
your selves
and
your
children
:
telling
them
,
the
daies
were
now
at
hand
,
if
their
tears
,
at
least
of
their
own
particulars
,
prevented
them
not
,
wherein
they
should
bless
the
barren
,
that
never
had
any
children
prepared
for
such
a
misery
;
wherein
they
should
wish
the
Mountains
to
fall
on
them
,
and
the
Hills
to
cover
and
bury
them
deep
from
the
face
of
the
divine
vengeance
,
Hos.
10.8
.
Is.
2
10
,
19.
Apoc
,
6.16
.
descending
from
above
on
that
people
.
For
,
if
the
flames
of
Gods
wrath
meerly
for
their
sakes
and
sins
brake
out
now
in
such
a
manner
upon
him
,
a
Tree
alwaies
green
,
and
flourishing
,
and
fruitful
,
and
no
way
deserving
or
qualified
with
any
cumbustible
matter
,
for
them
to
feed
on
;
what
would
this
fire
do
(
where
their
impenitence
should
make
them
unworthy
of
his
blood
to
quench
it
)
upon
their
dry
,
dead
,
fruitless
,
wood
;
serviceable
for
nothing
else
,
and
so
well
prepared
for
it
?
The
consideration
of
which
had
but
a
few
daies
before
drawn
tears
also
from
himself
;
when
the
Evangelist
saith
,
he
,
in
the
midst
of
his
triumph
from
Mount
Olivet
,
beholding
the
City
,
wept
over
it
,
saying
with
sobbs
interrupting
his
speech
,
If
that
thou
hadst
known
,
even
thou
,
at
least
,
in
this
thy
day
&c.
Luk.
19.41
.
This
then
our
Lord
in
pity
to
them
said
,
to
procure
the
application
of
their
tears
not
to
his
sufferings
,
but
rather
to
the
cause
of
them
;
to
their
own
sins
,
and
the
sins
of
their
people
;
as
doubtless
,
from
his
powerful
words
,
many
of
them
afterwards
did
apply
themselves
and
found
mercy
,
obtaining
salvation
by
his
blood
,
within
the
arms
of
the
Church
;
and
so
,
when
the
time
came
,
fled
from
the
face
of
that
fire
,
and
escaped
in
the
time
of
that
destruction
;
when
the
Romans
,
the
same
Instruments
the
Jews
employed
to
consume
this
Green-wood
,
were
used
afterwards
by
God
to
burn
the
dry
.
For
it
is
observed
,
that
those
Jews
of
the
christian
Profession
,
warned
from
our
Lords
prediction
,
by
their
retiring
betimes
out
of
the
City
and
out
of
Judea
,
were
generally
preserved
.
§
.
94
Thus
this
Anathema
for
us
was
conveyed
out
of
the
Holy
City
,
or
that
should
have
bin
so
,
as
an
accursed
thing
;
for
as
the
devoted
Goat
,
laden
with
the
iniquities
of
the
children
of
Israel
,
was
carried
out
of
the
Holy
Camp
Lev.
16.10
;
and
the
bodies
of
those
beasts
,
which
were
offered
for
expiation
of
sins
,
and
whose
blood
was
carried
by
the
High
Priest
before
God
into
the
Sanctuary
,
were
burnt
also
without
the
Camp
,
(
It
is
the
Apostle's
observation
Heb.
13.11
,
12
,
13
)
;
so
was
it
to
be
here
in
the
prototype
;
whose
Blood
was
afterward
carried
into
the
Heavenly
Sanctuary
,
to
make
an
atonement
for
the
world
,
and
was
carried
thither
by
himself
,
the
Priest
,
as
well
as
the
Sacrifice
;
none
else
worthy
,
or
sufficient
,
for
either
of
these
.
There
they
brought
him
to
a
rocky
Hill
on
the
North-West
side
of
the
City
,
where
,
it
seems
,
Executions
were
usually
made
,
by
the
Hebrew
name
of
it
Golgotha
signifying
a
skull
;
perhaps
,
from
some
bones
of
the
Malefactors
lying
scattered
upon
it
,
where
the
rock
affordeth
little
conveniency
for
covering
them
.
Here
,
in
the
soft
stone
of
the
rock
were
digged
several
holes
,
wherein
to
put
the
crosses
;
Three
such
are
there
seen
at
this
day
about
Eighteen
inches
deep
(
saith
Eugen.
Roger.
La
Terre
Saincte
lib.
1.
cap.
14.
)
and
nine
the
Diameter
;
and
the
distance
one
from
another
near
two
yards
;
and
,
between
two
of
these
,
a
rent
or
cleft
in
the
rock
from
the
one
side
of
the
Hill
to
the
other
(
which
hill
runs
length-way
Northward
)
about
a
Palme
breath
:
but
the
profundity
of
it
,
he
saith
,
not
discoverable
.
And
on
this
same
Hill
probably
it
was
,
that
Abraham
was
appointed
by
God
to
offer
up
his
only
Son
Isaac
.
Gen.
22.2
▪
For
it
was
to
be
upon
a
certain
Hill
,
that
God
would
shew
him
in
terra
Moriae
,
or
visionis
,
as
the
land
thereabouts
was
called
;
of
which
Hills
that
of
Calvary
was
one
:
God
having
placed
his
own
people
and
his
true
worship
in
the
middle
of
the
Nations
round
about
Ezec.
5.5
.
and
again
Jerusalem
in
the
middle
of
this
.
§
.
95
Arrived
now
at
the
place
of
his
suffering
;
it
is
said
to
have
bin
the
custome
of
the
Jews
,
from
the
precept
given
them
,
Prov.
31.6
.
(
but
so
was
it
also
of
the
Romans
from
a
natural
compassion
)
to
tender
to
persons
condemned
,
before
the
undergoing
their
torments
,
some
comforting
and
strengthening
drink
;
and
that
ordinarily
mingled
with
some
aromatical
ingredients
,
that
had
a
stupifying
quality
,
and
one
of
these
to
be
Myrrhe
.
To
observe
the
custome
therefore
,
and
,
as
it
were
,
to
prepare
and
strengthen
our
Lord
for
the
great
sufferings
that
were
to
follow
,
who
was
almost
spent
by
those
endured
already
,
and
who
but
now
fainted
under
his
Cross
,
they
brought
him
some
of
this
compounded
wine
;
but
their
malice
first
mingled
it
with
gall
:
changing
this
cup
,
which
common
pity
provided
for
the
consolation
and
refreshment
of
poor
condemned
persons
,
into
a
Nauseating
and
bitternes
not
to
be
endured
.
A
circumstance
of
their
barbarous
treatment
of
him
,
not
neglected
to
be
taken
notice
by
the
Psalmist
in
the
description
of
his
sufferings
:
—
Dederunt
in
escam
meam
fel
&c.
Psal.
68.21
.
for
it
was
given
to
him
whatever
was
deserved
by
us
:
of
whom
the
Prophet
Jer.
8.14
.
Potum
dedit
nobis
aquam
fellis
,
peccavimus
enim
Domino
.
Our
Lord
,
though
he
well
knew
their
inhuman
composition
of
this
cup
,
yet
to
avoid
the
shewing
any
offence
or
passion
,
tasted
it
,
and
consolated
himself
in
calling
to
mind
the
prophecy
of
it
;
but
,
here
left
to
his
liberty
,
would
not
drink
it
;
though
no
doubt
he
then
laboured
with
very
great
thirst
,
if
we
consider
all
his
former
usage
,
the
time
of
the
year
,
the
climat
,
the
crowd
about
him
,
no
sustenance
since
that
which
he
said
should
be
his
last
cup
at
the
Paschal
Supper
;
at
which
time
doubtless
a
cup
of
cold
water
would
have
bin
a
great
refreshment
to
him
,
but
none
offered
it
to
him
.
He
would
not
drink
it
,
as
no
way
serving
for
that
end
for
which
he
needed
it
,
the
quenching
of
thirst
;
but
rather
the
contrary
;
and
again
,
as
not
admitting
any
artificial
means
of
accelerating
his
death
,
or
stupifying
his
senses
(
if
such
a
vertue
this
drink
had
)
:
for
he
knew
how
great
our
debt
in
this
kind
to
his
offended
Father
was
;
and
desiring
to
pay
it
to
the
uttermost
,
would
accept
nothing
that
might
any
way
lighten
,
or
mitigate
it
.
§
.
96
After
this
they
hasting
to
his
Execution
,
the
Centurion
with
the
rest
of
the
Cohort
standing
by
as
a
Guard
,
four
of
the
meanest
of
the
Soldiers
,
to
whom
this
base
imployment
might
be
a
little
beneficial
,
stript
our
Lord
of
all
his
clothes
whatever
,
which
fell
to
their
share
,
onely
putting
a
small
cloth
over
those
parts
which
for
decency
were
to
be
covered
,
and
leaving
him
his
Crown
of
Thornes
;
the
points
of
which
,
we
may
imagine
,
as
so
many
weapons
sticking
in
the
wounds
,
and
never
drawn
out
whilst
he
lived
after
thrust
into
them
,
caused
a
perpetual
torture
from
the
time
of
his
mock-coronation
,
till
his
giving
up
the
Ghost
.
Thus
made
naked
,
and
the
wounds
which
he
had
received
but
an
hour
or
two
before
exposed
to
the
cold
air
,
and
made
raw
again
by
their
pulling
away
his
clothes
,
that
sticking
to
them
served
him
for
a
plaister
,
they
spread
him
upon
the
wood
of
the
Cross
,
and
racking
his
arms
to
their
utmost
extent
with
great
spikes
of
Iron
driven
through
the
palmes
of
his
hands
,
fastned
them
to
the
cross-piece
thereof
:
and
so
also
his
feet
,
stretched
out
,
and
put
one
upon
the
other
,
with
one
spike
driven
through
them
,
fastned
them
to
the
long
beam
of
the
Cross
;
whilst
our
Lord
without
reluctancy
permitted
them
—
facere
etiam
in
se
quaecunque
voluerunt
Mat.
17.12
;
yielding
his
body
,
and
stretching
out
his
Limbs
so
,
as
they
required
:
cum
pateretur
non
comminabatur
,
sed
tradebat
judicanti
se
injuste
1
Pet.
2.23
.
saith
S.
Peter
:
and
meanwhile
,
amidst
those
sharp
pains
he
must
needs
feel
in
those
most
nervous
and
sensible
parts
,
afflicted
himself
for
their
sins
;
and
,
compassionating
their
condition
,
as
he
did
before
in
the
way
that
of
the
Daughters
of
Jerusalem
,
he
prayed
for
them
to
his
Heavenly
Father
;
and
pleaded
to
him
their
ignorance
of
what
a
person
he
was
.
Prayed
for
them
;
not
only
for
those
Soldiers
,
who
so
cruelly
tortured
him
,
but
for
all
whosoever
,
Jew
or
Gentile
,
that
had
their
hands
in
his
death
,
saying
aloud
those
words
which
might
have
melted
down
such
stony-hearts
,
—
Father
,
forgive
them
,
for
they
know
not
what
they
do
.
Which
admirable
Pattern
of
this
meek
Lamb
of
God
,
who
had
no
gall
in
him
,
being
set
to
all
his
Followers
in
whatever
their
sufferings
,
the
Prophet
Esay
in
his
prophetick
History
of
him
chap.
53.12
.
le
ts
not
pass
unmentioned
,
where
he
saith
;
—
Ideo
dispertiam
ei
plurimos
,
&
fortium
dividet
spolia
;
pro
eo
,
quod
tradidit
in
mortem
animam
suam
,
&
cum
sceleratis
reputatus
est
,
&
peccata
multorum
[
even
of
those
scelerati
]
tulit
,
&
pro
Transgressoribus
rogavit
.
Whose
prayer
also
was
heard
by
his
Father
,
not
only
for
the
more
simple
,
but
even
for
the
most
culpably
ignorant
,
so
they
were
penitent
,
a
great
company
of
the
Priests
also
afterward
becoming
obedient
to
the
Faith
.
Act.
6.
And
,
among
others
,
St.
Paul
,
a
great
Persecutor
of
our
Lord
in
his
Members
,
saith
,
he
obtained
mercy
1
Tim.
1.13
:
Quia
nesciens
fecit
.
And
S.
Peter
Act.
3.
invites
the
People
and
their
Rulers
to
repentance
for
this
fact
upon
this
account
,
for
that
,
if
they
had
known
who
he
was
,
they
would
never
have
done
it
.
And
a
great
relenting
and
change
of
mind
was
found
afterward
in
many
of
those
that
stood
by
him
in
these
sufferings
;
seeing
the
strange
things
thereof
,
not
onely
among
the
People
,
but
the
Roman
Soldiers
,
and
their
Commander
,
the
Centurion
;
whom
the
Gospel
describes
beating
their
breasts
,
greatly
fearing
and
glorifying
God
,
and
confessing
him
,
not
only
a
righteous
man
,
but
the
Son
of
God
.
All
effects
doubtless
of
this
our
Lord's
prayer
on
the
Cross
.
§
.
97
Next
,
by
Pilat's
order
,
and
according
to
the
custome
of
the
Romans
,
was
fastned
also
to
the
Cross
over
our
Lord's
head
a
Title
,
in
great
and
legible
Letters
,
of
the
accusation
or
crime
for
which
he
suffered
;
which
Title
,
that
it
might
be
understood
,
in
that
great
confluence
of
strangers
to
this
Feast
,
by
all
that
looked
on
it
,
the
Governour
(
which
was
very
extraordinary
)
caused
to
be
written
in
the
three
most
universal
languages
,
Hebrew
,
Greek
,
and
Latin
:
and
it
was
this
;
Jesus
of
Nazareth
the
King
of
the
Jews
.
Many
came
thither
(
saith
St.
John
)
it
being
so
nigh
the
City
(
for
now
this
Sacred
Hill
of
Calvary
is
taken
into
it
)
and
reading
this
Title
thus
exposed
in
so
many
tongues
,
the
chief
Priests
much
resented
it
;
which
in
plain
terms
affirmed
Jesus
to
be
their
King
,
and
made
them
the
Betrayers
and
Crucifiers
of
him
.
Which
Kingship
of
his
,
it
is
most
probable
from
what
hath
bin
said
,
that
Pilat
verily
believed
in
such
a
sense
as
our
Lord
had
challenged
it
,
and
as
he
had
often
confirmed
it
with
Miracles
of
all
sorts
,
not
unknown
to
Pilat
;
and
so
indeed
held
them
guilty
of
his
blood
,
whilst
he
thought
himself
,
by
his
open
Declaration
,
to
have
sufficiently
cleansed
his
hands
of
it
.
They
therefore
hast
to
Pilat
to
procure
an
alteration
of
the
Title
;
not
to
run
that
he
was
,
but
that
he
said
he
was
,
their
King
.
From
whom
they
received
only
this
sullen
Answer
,
that
what
he
had
written
he
had
written
,
t●●t
what
he
had
written
,
should
stand
so
.
It
being
the
Divine
pleasure
,
that
without
any
of
their
false
glosses
it
should
now
be
published
to
their
shame
who
he
was
;
and
how
unjustly
betrayed
by
them
;
viz.
the
King
of
Heavens
only
Son
,
Jesus
,
their
Saviour
sent
with
the
Gospel
of
everlasting
happiness
and
peace
,
to
reign
over
them
for
ever
,
and
by
them
thus
deserted
and
rejected
,
tortured
,
and
made
away
.
But
Pilat
also
perhaps
might
reflect
on
the
loyal
service
herein
he
might
be
thought
to
have
done
to
the
Roman
state
,
in
a
Nation
noted
for
rebellion
,
by
his
executing
their
Prince
of
the
race
of
David
.
And
besides
,
had
he
corrected
the
Title
to
their
mind
,
namely
,
that
he
said
he
was
so
,
considering
in
what
manner
our
Lord
both
said
it
and
menaged
it
,
not
intermedling
at
all
with
terrene
powers
,
he
had
but
the
more
divulged
his
own
injustice
,
in
taking
away
his
life
only
for
his
saying
so
.
But
,
what
motives
soever
Pilat
had
of
this
,
he
seems
guided
herein
,
as
Caiphas
in
his
prophecying
,
by
the
Divine
hand
,
that
this
title
might
be
presented
by
this
High
Priest
of
the
new
covenant
before
the
Lord
,
as
was
that
on
Aarons
Miter
;
Sanctum
Domino
Exod.
28.36
,
38.
whilst
he
thus
bare
the
iniquity
of
the
people
,
and
dyed
for
them
;
and
Pilat
in
some
sense
was
thus
the
first
Apostle
declaring
to
the
world
his
Sacred
persons
.
§
.
98
All
thus
prepared
,
and
our
Lords
naked
body
thus
fastned
,
the
Soldiers
raised
up
him
and
the
Cross
together
,
and
fastned
the
foot
of
it
in
the
hole
provided
in
the
Rock
.
And
thus
was
this
only
Son
of
God
,
and
most
innocent
Lamb
,
like
the
Serpent
in
the
Wilderness
,
lifted
up
upon
a
pole
;
that
,
as
the
peoples
lives
were
saved
by
beholding
the
Serpent
,
so
,
what
sinner
soever
should
with
the
Eye
of
faith
look
on
him
thus
lifted
up
,
should
not
perish
,
but
have
eternal
life
;
as
once
,
comparing
himself
to
this
Serpent
,
he
said
to
Nicodemus
.
Jo.
3.14
,
15.
Thus
,
out
of
too
much
love
to
us
,
though
equal
with
God
he
descended
from
his
Throne
above
,
and
emptied
himself
;
became
a
servant
,
or
slave
so
far
,
as
to
be
obedient
to
the
death
,
even
this
death
accursed
:
and
,
stepping
in
between
the
Divine
vengeance
and
us
,
was
voluntarily
thus
made
an
Anathema
and
Curse
in
our
stead
,
and
hanged
up
before
the
Lord
,
and
before
the
Sun
;
taking
the
malediction
and
the
handwriting
of
the
Decree
,
that
was
gone
forth
against
us
,
away
;
and
fastning
it
with
himself
unto
the
Cross
,
Col.
2
,
14
,
15.
as
the
Apostle
writes
in
contemplation
of
our
Lords
passion
:
a
thing
that
,
when
preached
,
was
a
stumbling
block
to
the
Jews
,
and
foolishness
to
the
Gentiles
;
and
a
thing
strangely
incredible
,
at
first
,
to
the
Heathen
also
now
,
whom
the
Churche's
Missioners
endeavour
to
convert
to
Christianity
.
§
.
99
Our
Lord
thus
secured
,
the
four
Soldiers
,
his
Executioners
,
went
to
divide
the
poor
spoil
they
had
taken
from
him
,
his
Garments
,
which
God
his
Father
might
now
behold
,
as
Jacob
that
of
his
dearly
loved
Joseph
,
all
besmeared
,
not
with
a
counterfeit
,
as
Joseph's
was
,
but
his
own
,
blood
;
whilst
he
so
also
hung
by
them
cruelly
murdered
.
His
Garment
,
we
may
imagine
,
was
such
as
the
meaner
people
of
Galilee
and
his
Disciples
wore
.
An
outer
loose
garment
having
at
the
bottom
four
skirts
;
see
Deut.
22.12
;
and
a
coat
closer
to
his
body
;
and
,
it
seems
,
his
was
made
a
knit
one
,
all
in
one
piece
,
as
Wast-cotes
use
to
be
;
perhaps
the
work
of
his
poor
Mother
,
the
Blessed
Virgin
,
for
securing
him
the
more
against
cold
;
who
often
lodged
abroad
a-nights
,
not
having
where
else
to
lay
his
head
.
Whether
our
Lord
had
any
linnen
under
this
close
cote
,
either
covering
his
whole
body
,
or
at
least
the
secret
parts
;
or
,
whether
this
knit
coat
was
next
his
body
and
another
coat
over
it
,
is
somewhat
uncertain
.
His
outer
garment
made
of
four
pieces
the
Soldiers
divided
into
four
parts
,
to
share
it
equally
;
but
the
coat
,
not
dividable
without
spoiling
it
,
they
cast
lots
for
;
and
so
fulfilled
that
prophecy
Psal.
21.19
.
very
punctually
,
as
to
all
the
circumstances
of
our
Lords
sufferings
,
—
They
divided
my
garments
and
on
my
vesture
cast
Lots
.
Thus
our
Lord
saw
his
poor
goods
,
all
he
had
,
seized
on
,
and
distributed
before
his
face
;
but
,
as
God
would
not
suffer
them
to
break
a
bone
of
him
,
so
neither
to
tear
his
coat
:
a
Type
of
his
Church
,
which
will
never
admit
any
Schism
;
and
they
,
that
offer
to
tear
it
,
cease
to
be
of
it
.
§
.
100
Whilst
our
patient
Lord
hung
thus
before
them
languishing
in
his
mortal
torments
,
one
of
which
was
the
perfect
enjoyment
,
in
this
manner
of
death
,
of
his
senses
,
hearing
,
and
seeing
all
the
sad
things
that
passed
about
him
,
the
Evangelists
relate
,
how
by
the
Devils
instigation
all
manner
of
persons
,
when
no
other
cruelty
remained
unexecuted
,
fell
on
railing
and
insulting
over
him
;
and
shot
out
their
arrows
against
him
,
thus
set
up
as
a
mark
for
them
,
even
bitter
words
,
and
with
these
afflicted
him
,
whom
God
had
thus
wounded
:
fulfilling
herein
punctually
the
many
prophecies
in
the
Psalms
and
elsewhere
foretelling
this
;
So
—
omnes
(
saith
the
mourning
Psalmist
)
videntes
me
deriserunt
me
:
locuti
sunt
labiis
,
&
moverunt
caput
,
aperuerunt
super
me
os
suum
,
sicut
Leo
rapiens
&
rugiens
;
subsannaverunt
me
subsannatione
;
frenduerunt
super
me
dentibus
suis
,
dilataverunt
super
me
;
dixerunt
Euge
,
Euge.
—
Psal.
68.25
.
Sustinui
,
qui
simul
contristaretur
,
&
non
fuit
:
&
qui
consolaretur
,
&
non
inveni
Psal.
108.2
.
Locuti
sunt
adversum
me
lingua
dolosa
,
&
sermonibus
odii
circumdederunt
me
:
and
so
Psal.
30.14
.
Audivi
vituperationem
multorum
commorantium
in
circuitu
.
Et
ego
factus
sum
opprobrium
illis
:
viderunt
me
,
&
moverunt
capita
sua
.
Where
also
their
very
words
Mat.
27.43
.
—
He
trusted
in
God
,
Let
him
deliver
him
now
,
if
he
will
have
him
,
for
he
said
,
I
am
the
Son
of
God
,
are
set
down
Psal.
21.9
.
Speravit
in
Domino
,
eripiat
eum
;
salvum
faciat
eum
,
quoniam
vult
eum
.
And
so
Psal.
3.3
.
Multi
dicunt
animae
meae
,
non
est
salus
ipsi
in
Deo
ejus
:
and
so
in
Wisdom
chap.
2.16
.
Gloriatur
patrem
se
habere
Deum
,
videamus
ergo
si
sermones
illius
veri
sine
.
—
Si
enim
est
verus
filius
Dei
,
suscipiet
illum
,
&
liberabit
illum
de
manibus
contrariorum
.
Contumelia
&
tormento
interrogemus
eum
,
&
probemus
patientiam
illius
.
Morte
turpissima
condemnemus
eum
:
erit
enim
ei
respectus
[
apud
Deum
]
ex
sermonibus
suis
[
i.
e.
if
we
may
believe
his
words
]
.
Thus
the
Holy
Ghost
foresaw
and
foretold
these
their
Blasphemies
;
and
,
whilst
such
ungrateful
treatment
added
to
his
anguish
,
the
fulfilling
these
prophesies
yeilded
him
great
consolation
.
Thus
was
he
exclamed
on
by
all
manner
of
people
;
sustinuit
qui
simul
contristaretur
,
&
non
fuit
:
by
the
cheif
Priests
,
and
Scribes
,
and
Elders
(
saith
the
Evangelist
)
;
who
,
not
satiated
with
their
former
cruelties
,
it
seems
,
came
hither
also
to
see
him
dy
;
by
the
common
people
;
by
the
Roman
Soldiers
;
acting
here
the
second
part
of
that
they
had
done
in
the
Praetorium
to
this
their
mock-king
;
by
the
Passengers
on
the
high
way
;
our
Lord
being
crucified
near
the
road
,
that
passed
to
Shiloh
and
Gibeon
:
Lastly
,
by
the
very
Thief
,
in
the
midst
of
his
like
torments
:
by
all
these
jeering
at
his
pretensions
of
being
Christ
,
and
the
King
of
Israel
,
(
taking
Pilats
superscription
also
for
a
mock
)
at
his
making
himself
the
Son
of
God
,
and
his
constant
faith
and
trust
in
him
;
and
that
,
since
he
had
so
near
a
relation
to
God
,
they
would
fain
see
now
,
if
his
God
would
deliver
him
;
jeering
at
his
former
good
works
and
Miracles
;
and
that
,
since
he
was
so
bountiful
of
them
toward
others
,
they
would
fain
see
him
now
do
one
upon
himself
;
unpin
his
nails
,
and
descend
from
the
Cross
;
at
his
vain
boasting
to
destroy
the
Temple
,
and
rebuild
it
in
three
daies
(
for
it
seems
this
,
for
want
of
worse
,
was
spread
amongst
all
the
People
,
for
his
great
crime
;
for
it
was
the
passengers
on
the
high
way
that
twitted
him
with
it
,
whilst
indeed
they
themselves
were
now
acting
that
thing
he
foretold
of
,
their
destroying
the
Sacred
Temple
of
his
Body
)
;
that
now
therefore
he
should
repair
his
own
ruines
:
Ah
,
thou
that
destroyest
the
Temple
and
buildest
it
in
three
daies
&c.
jeering
at
his
being
Jesus
the
Saviour
of
the
world
;
that
now
therefore
he
should
shew
it
,
and
save
himself
.
Such
were
their
scoffings
:
somewhat
like
Satans
former
jeers
in
the
Desert
(
whose
also
these
were
)
That
,
since
he
was
Gods
Son
,
he
should
make
the
Stones
there
Bread
,
and
he
should
throw
himself
down
from
the
pinnacle
,
to
be
held
up
by
Angels
&c.
and
such
as
those
,
wherewith
he
usually
afflicts
the
Members
of
Christ
when
on
their
death-bed
;
representing
,
in
those
their
present
sufferings
,
their
former
hope
and
Faith
in
God
as
vain
.
The
Thief
also
hanging
by
him
,
in
the
midst
of
his
own
like
torments
,
could
not
forbear
,
now
despairing
of
the
hopes
he
had
of
deliverance
by
him
,
famous
for
Miracles
,
but
fell
also
on
mocking
him
,
and
asking
him
,
if
he
were
the
Christ
,
why
he
did
not
save
himself
,
and
them
?
But
the
penitent
Malefactor
on
the
other
hand
,
whose
heart
God
had
touched
,
amidst
so
many
blasphemies
,
to
Glorify
and
confess
our
Lord
,
seeing
his
silence
,
fell
on
rebuking
his
Fellow
;
and
asked
him
,
if
he
at
least
,
whilst
others
,
at
liberty
,
said
what
they
pleased
,
had
no
more
fear
of
God
,
especially
being
himself
in
the
same
sad
condemnation
,
and
justly
,
for
his
wicked
deeds
,
and
so
near
his
End
,
than
to
fall
on
railing
upon
an
innocent
and
just
person
,
that
had
done
nothing
amiss
;
instead
of
acknowledging
and
confessing
his
own
Guilt
?
And
,
this
said
to
his
Fellow
Theif
,
he
with
a
strong
faith
beleiving
our
Lord
to
be
indeed
what
he
was
,
the
Christ
,
the
Son
of
God
,
the
Saviour
of
the
world
,
the
King
of
Israel
,
began
to
make
his
humble
Addresses
to
him
;
and
desired
that
he
would
remember
him
when
be
came
into
his
Kingdom
.
A
stupendious
faith
,
and
divinely
inspired
,
now
,
when
he
saw
our
Lord
upon
the
very
lowest
step
of
his
humiliation
;
now
,
when
faith
perhaps
failed
his
very
Apostles
.
Yet
there
wanted
not
also
some
external
excitements
,
that
might
partly
raise
such
a
devotion
in
him
to
our
Blessed
Lord
:
as
,
perhaps
the
great
fame
of
his
former
Sanctity
,
and
Miracles
;
and
also
many
circumstances
,
which
he
beheld
,
of
his
passion
;
his
divine
patience
and
meekness
;
his
compassionate
and
prophetick
speeches
to
the
women
of
Jerusalem
,
which
lamented
him
;
his
praying
for
his
enemies
,
when
they
nailed
him
to
his
Cross
;
his
admirable
silence
to
so
many
unjust
reproaches
,
and
particularly
to
that
of
his
fellow-thief
.
To
whom
our
Lord
graciously
promised
,
and
that
with
an
Amen
,
that
he
should
be
remembred
,
and
that
very
day
be
with
him
,
his
Lord
,
in
the
heavenly
Paradise
,
appointed
for
the
reception
of
all
blessed
Souls
till
the
Resumption
of
their
bodies
;
applying
the
merits
of
this
his
passion
to
that
poor
Wretch
,
which
first
humbly
acknowledged
his
own
sins
and
demerits
,
in
saying
;
and
we
ind
edjustly
;
and
then
,
confessing
our
Lord's
innocency
,
and
personal
dignity
,
implored
his
mercy
.
And
thus
was
the
saving
of
this
believing
Thief
the
first
fruits
,
as
it
were
,
of
the
infinite
benefits
to
mankind
of
these
our
Lords
sufferings
;
and
the
early
pledg
of
that
eternal
mercy
,
which
all
penitent
sinners
should
receive
from
him
to
the
worlds
end
.
All
this
while
stood
,
first
at
a
greater
distance
,
then
nearer
the
Cross
,
as
their
fears
,
or
the
Soldiers
fierceness
,
or
the
crowds
of
people
,
grew
less
,
the
Holy
Virgin
the
sad
Mother
of
our
Lord
,
and
the
Women
,
our
Lords
former
Attendants
,
that
accompanied
her
;
among
whom
was
Mary
Magdalen
,
and
Mary
of
Cleophas
our
Blessed
Lady's
sister-in-law
,
her
husband
being
brother
,
or
else
she
sister
,
to
Joseph
;
which
Mary
was
the
Mother
also
of
James
the
less
,
and
Joses
,
and
Simon
,
and
Judas
,
that
were
called
our
Lord's
Brethren
;
i.
e.
near
Kinsmen
,
by
the
relation
they
had
to
Joseph
.
For
,
if
this
Mary
had
bin
the
Blessed
Virgin
's
own
sister
,
her
Name
would
not
have
bin
also
Mary
;
this
being
not
usual
,
or
convenient
to
call
two
sisters
,
undistinguishable
,
by
the
same
Name
.
There
was
also
present
Salome
,
John's
Mother
,
and
others
;
and
John
likewise
our
Lords
beloved
Disciple
(
whose
confidence
above
the
rest
we
saw
in
the
High
Priests
Palace
)
was
there
with
them
;
but
,
likely
,
none
other
of
the
Eleven
,
at
least
so
near
;
affraid
of
being
apprehended
,
if
they
should
have
appeared
;
and
perhaps
John
more
presuming
here
,
as
in
the
Palace
,
because
known
to
the
High
Priest
.
Here
then
stood
the
sad
Mother
of
our
Lord
,
beholding
and
hearing
all
that
was
done
to
,
and
said
against
,
her
Son
;
with
the
like
patience
and
resignation
,
as
he
suffered
it
:
and
ready
with
Abraham
,
for
the
love
of
God
,
to
have
offered
him
up
her self
,
had
he
commanded
it
.
Here
she
and
the
rest
heard
also
that
admirable
confession
of
our
Lord
by
the
penitent
Thief
,
and
our
Lord
's
gracious
answer
to
him
,
which
must
needs
be
a
great
consolation
to
them
.
After
which
Answer
,
our
Lord
,
looking
down
upon
his
Mother
,
and
compassionating
her
condition
,
as
well
as
Grief
,
spake
to
her
first
,
and
calling
her
Woman
,
perhaps
for
preventing
those
affronts
,
to
which
her
near
relation
to
him
,
hated
of
all
,
if
it
had
bin
known
,
made
her
liable
,
recommended
John
his
beloved
Disciple
to
her
love
and
affection
,
instead
of
himself
,
as
one
that
thence
forward
would
perform
the
duty
and
observance
to
her
of
a
Son
;
and
then
speaking
to
John
,
recommended
to
him
the
care
,
and
providing
for
her
(
now
aged
about
fifty
,
and
a
desolate
widow
,
Joseph
being
formerly
dead
,
and
now
also
her
only
Son
taken
from
her
)
as
his
Mother
,
he
being
a
single
person
,
and
Virgin
,
as
she
;
and
having
no
Wife
or
family
of
his
own
to
take
care
of
,
as
many
others
had
;
and
by
reason
of
his
wealthy
parents
(
out
of
which
wealth
also
Johns
mother
formerly
made
provision
many
times
for
our
Lord
)
having
the
command
of
so
much
maintenance
as
was
necessary
for
their
decent
subsistance
.
Which
recommendation
of
our
Blessed
Lady
to
John
shews
,
that
,
notwithstanding
the
mention
we
find
of
her
sister
and
four
of
our
Lords
Brethren
,
yet
that
they
were
not
of
so
near
a
Relation
,
as
that
our
Lords
Mother
,
after
the
death
of
Joseph
,
had
any
family
of
her
own
;
or
these
had
any
constant
habitation
with
her
,
so
as
that
she
might
rather
have
bin
committed
to
their
care
and
provision
in
her
now
declining
age
.
§
.
101
Our
Lord
,
having
thus
made
his
Will
,
and
disposed
of
his
onely
charge
his
dear
Mother
,
whom
St.
John
took
to
himself
,
and
served
with
all
fidelity
,
and
supplied
with
all
necessaries
till
her
death
,
spake
not
at
all
after
this
for
near
the
space
of
three
hours
,
from
about
the
sixth
till
the
ninth
hour
,
a
little
before
he
gave
up
the
Ghost
;
but
,
continuing
in
silence
,
and
prayer
,
and
his
countenance
lift
up
towards
heaven
,
went
on
finishing
that
Sacrifice
which
was
to
be
the
redemption
of
the
world
:
consuming
and
melting
away
in
the
flames
of
Gods
wrath
toward
sinners
;
now
,
in
its
effects
,
seizing
on
him
in
their
stead
,
for
all
the
offences
of
all
mankind
that
had
or
should
be
.
When
,
as
he
grew
nearer
to
his
end
,
the
Sun
,
now
at
midday
see
Amos
8.9
.
and
when
not
capable
of
any
natural
Ecclipse
;
the
Moon
being
now
at
the
full
,
and
at
its
greatest
distance
from
it
,
began
to
be
darkned
,
and
to
lose
its
light
;
this
noblest
body
of
the
Creation
sympathizing
,
as
it
were
,
with
its
Lord
,
and
covering
its
face
at
such
a
horrid
Spectacle
,
and
indicating
to
the
hard-hearted
Spectators
the
true
Sun
of
righteousness
,
and
that
true
Light
,
that
enlightneth
every
one
that
cometh
into
this
world
,
to
be
now
setting
,
and
its
glory
ecclipsed
so
far
,
as
the
malice
of
the
Prince
of
Darkness
and
his
Instruments
could
effect
it
:
and
intimating
now
also
the
cheif
reign
of
the
power
of
darkness
permitted
by
God
to
the
Prince
thereof
.
§
.
102
All
things
were
now
full
of
terrour
and
amazement
,
and
mens
hearts
with
fear
began
now
to
melt
and
relent
,
and
their
former
taunts
and
merriments
to
be
changed
into
a
deep
silence
,
and
expectation
what
would
be
the
Issue
,
suspecting
more
miraculous
things
to
follow
;
when
,
about
the
ninth
hour
,
or
three
of
the
clock
in
the
afternoon
,
the
solemn
time
of
offering
up
the
Evening
Sacrifice
,
our
Lord
when
now
seeming
to
be
quite
spent
,
and
near
his
expiration
,
cried
out
with
a
loud
and
strong
voice
,
and
such
as
was
not
usual
to
such
a
manner
of
death
(
exhausting
all
their
spirits
and
strength
before
taking
away
their
life
)
to
shew
,
that
he
laid
his
life
down
,
not
compelled
,
but
when
he
pleased
,
though
without
shortning
the
time
of
the
sufferings
belonging
to
that
cruel
death
;
and
to
testify
also
,
against
Hereticks
,
the
Reality
of
his
sufferings
,
saying
with
great
force
,
that
all
the
multitude
heard
him
,
those
first
words
of
the
Psalm
penned
by
the
Holy
Ghost
for
a
Description
of
his
Passion
,
Eloi
,
Eloi
,
lamma
Sabbacthani
?
My
God
My
God
why
hast
thou
forsaken
me
?
expressing
the
last
pangs
of
death
now
approaching
,
and
the
inexplicable
torments
and
anguish
of
Body
and
Soul
due
to
our
sins
that
now
lay
upon
him
:
which
he
calls
his
sins
in
the
following
part
of
this
verse
of
that
mourning
Psalm
[
longe
a
salute
mea
verba
delictorum
meorum
]
and
which
sin
of
ours
made
this
patient
Lamb
of
God
,
after
three
hours
silence
,
so
break
out
into
this
complaint
under
them
:
where
more
greivous
than
the
corporal
sufferings
was
the
interior
anguish
of
Spirit
;
in
his
Divinity
its
suspending
from
his
Humanity
all
those
consolations
,
which
might
any
way
relieve
its
sorrows
,
and
with
which
his
Servants
in
their
greatest
sufferings
are
usually
refreshed
.
This
,
like
to
that
his
Agony
in
the
Garden
;
but
now
without
an
Angel
;
where
the
Apostles
mention
(
Heb.
5.7
.
)
of
our
Lord
,
in
the
daies
of
his
flesh
offering
up
to
God
prayer
and
supplications
with
strong
cryes
and
with
tears
,
may
well
be
understood
,
as
of
the
tears
,
and
prayers
,
and
strong
cryes
,
made
and
shed
in
the
Garden
,
so
of
these
now
iterated
on
the
Cross
:
for
the
weight
of
Gods
wrath
,
lying
on
our
sins
which
he
assumed
,
is
inexplicable
.
These
words
of
that
prophetick
Psalm
might
have
hinted
to
the
learned
High
Priests
and
Elders
,
that
the
Tragedy
of
this
Psalm
was
just
now
acted
,
and
lively
expressed
in
every
part
of
it
:
and
they
those
miserable
Wretches
by
whose
persecutions
this
prophecy
was
fulfilled
;
and
so
might
have
begotten
some
compunction
in
them
.
But
,
either
they
,
so
blinded
as
not
to
understand
those
words
,
or
the
other
common-people
at
least
mistaking
them
,
nor
knowing
them
for
the
beginning
of
the
Psalm
,
and
hearing
them
pronounced
with
such
a
loud
voice
,
thought
,
from
the
similitude
of
the
word
Eloi
twice
repeated
,
that
our
Lord
called
upon
Elias
;
that
he
would
not
forsake
him
in
this
his
misery
,
but
come
to
help
him
.
For
,
it
was
the
common
belief
that
Elias
was
yet
alive
in
his
body
,
and
was
to
return
among
them
to
rectify
all
things
before
the
coming
of
the
Messias
;
the
darkning
of
the
Sun
also
filled
them
full
of
wonder
,
and
expectation
of
some
other
strange
things
;
their
hearts
also
now
being
somewhat
mollified
and
beginning
to
entertain
another
opinion
of
our
Lord
,
than
not
long
before
.
§
.
103
After
this
our
Lord
,
entring
into
his
last
Agony
,
said
,
I
thirst
;
as
if
it
were
to
accomplish
the
drinking
up
the
last
dregs
and
portion
that
remained
of
the
cup
of
Gods
wrath
against
sinners
;
remembring
the
words
that
follow
in
the
same
prophetick
Psalm
vers.
16.
Aruit
tanquam
testa
virtus
mea
,
&
lingua
mea
adhaesit
faucibus
meis
:
&
in
pulverem
mortis
&c.
and
Psalm
.
68.22
.
potaverunt
me
aceto
.
And
,
there
being
a
vessel
of
vinegar
or
small
sour
Wine
,
with
which
mingled
with
water
the
Soldiers
and
common
people
used
to
quench
their
thirst
,
one
of
the
By-standers
,
running
and
drenching
a
sponge
in
it
,
put
this
upon
the
top
of
a
long
reed
,
and
so
applied
it
to
our
Lords
mouth
(
the
darkness
now
diminishing
)
to
refresh
him
;
and
prolong
his
life
a
little
,
in
expectation
of
what
perhaps
Elias
would
do
for
him
;
whether
he
would
come
at
last
,
and
take
his
Fellow-prophet
down
from
the
Cross
.
After
our
Lord
had
received
the
Vinegar
,
which
was
as
it
were
the
last
dregs
of
the
bitter
cup
,
prepared
for
him
by
his
heavenly
Father
to
drink
,
he
said
those
precious
words
so
full
of
consolation
to
poor
sinners
,
consummatum
est
;
that
all
was
finished
;
a
Passiones
consummavi
now
,
as
he
said
an
opus
consummavi
,
before
he
entred
on
his
passion
Jo.
17.
All
the
prophecies
being
now
fulfilled
,
the
Sacrifice
offered
,
and
the
Ransome
of
mankind
from
Gods
wrath
,
and
the
Prince
of
Darkness
,
and
from
eternal
Death
,
fully
paid
.
And
so
with
another
loud
and
strong
voice
like
the
former
,
recommending
his
now
departing
Spirit
into
the
hands
of
his
celestial
Father
,
in
the
words
again
of
the
Psalmist
,
changing
Domine
there
into
Pater
,
and
exhibiting
this
as
the
last
act
of
his
dutiful
submission
to
all
his
Will
,
he
pronounced
those
last
words
of
his
on
the
Cross
:
In
manus
tuas
Pater
commendo
spiritum
meum
Psal.
30
.
And
so
meekly
bowing
down
his
head
(
which
perhaps
hitherto
was
held
erected
towards
heaven
in
prayer
see
Heb.
5.7
.
)
gave
up
the
Ghost
;
not
when
the
torments
of
death
forced
it
away
,
but
when
he
pleased
,
seeing
all
now
fulfilled
,
voluntarily
to
regive
it
;
Shewing
,
in
his
strong
out-cries
,
his
miraculous
power
and
strength
to
have
kept
it
longer
in
being
;
about
the
ninth
hour
,
the
time
of
offering
up
the
Evening
Sacrifice
,
and
in
the
end
of
the
sixth
day
of
the
week
,
as
entring
into
his
Sabboath
of
rest
.
The
two
Malefactors
that
suffered
with
him
being
both
yet
alive
;
not
that
our
Lord
any
way
abbreviated
for
himself
the
torments
of
this
cruel
death
,
but
that
the
barbarous
usage
of
him
all
that
day
and
the
night
precedent
without
any
sustenance
,
refreshment
,
or
repose
,
and
the
loss
of
so
much
blood
under
his
coronation
,
and
scourging
,
had
so
debilitated
and
exhausted
him
(
which
was
also
seen
in
his
fainting
under
the
Cross
)
that
these
his
last
torments
on
the
Cross
must
needs
have
a
speedier
period
,
unless
he
should
have
continued
his
life
by
miracle
.
§
.
104
All
the
passions
of
our
Lord
thus
at
last
come
to
an
End
,
and
his
bloody
Sacrifice
for
our
redemption
finished
,
the
Sun
,
which
seemed
this
while
to
have
sympathized
with
his
sufferings
,
began
to
recover
its
strength
;
and
now
the
infernal
powers
of
darkness
,
their
hour
expired
,
to
quake
,
and
tremble
,
and
with
them
the
Earth
also
to
shake
in
such
a
manner
,
that
the
Rocks
were
rent
asunder
with
it
;
and
particularly
that
of
Mount
Calvary
,
where
our
Lord
suffered
,
cleft
asunder
some
two
or
three
foot
from
the
hole
wherein
our
Lords
Cross
was
fastned
,
from
one
side
of
the
Hill
to
the
other
,
to
be
seen
at
this
day
;
gaping
about
an
hand
breath
;
and
the
depth
of
it
not
to
be
sounded
.
Yet
the
infinit
mercy
and
long-suffering
of
God
,
who
,
to
shew
his
displeasure
,
rent
the
rocks
,
forbare
to
take
present
vengeance
on
the
Murderers
of
our
Lord
,
giving
them
longer
time
to
repent
;
as
some
of
them
also
did
.
The
veil
of
the
Temple
also
,
remote
from
this
place
and
standing
at
the
other
side
of
the
City
,
was
rent
in
two
,
saith
the
Evangelist
,
from
the
top
to
the
bottom
.
Which
veil
divided
the
Sanctum
Sanctorum
,
where
was
the
Ark
,
the
symbol
of
Gods
presence
,
from
the
outer
Temple
;
and
into
which
the
High
Priest
entred
only
once
every
year
,
carrying
in
thither
the
blood
of
the
Sacrifice
to
sprinkle
it
before
the
Ark
on
the
solemn
day
of
Expiation
.
The
renting
of
which
Veil
,
at
this
time
,
was
very
significative
of
the
effects
of
our
Lords
passion
:
1.
To
shew
now
an
end
and
consummation
,
and
so
Abolishment
of
all
the
former
Typical
Ceremonies
of
the
Mosaical
Law
;
this
new
High
Priest
succeeding
and
abrogating
now
the
former
Aaronical
Priesthood
;
who
,
having
offered
the
only
pleasing
Sacrifice
to
God
on
the
Altar
of
the
Cross
,
was
to
enter
with
the
blood
of
it
into
the
celestial
Sanctum
Sanctorum
,
and
there
,
with
it
sprinkled
before
God's
Throne
,
to
make
an
atonement
for
the
sins
of
the
whole
world
.
Who
(
saith
the
Apostle
much
prosecuting
this
matter
in
his
Epistle
to
the
Hebrews
)
took
away
the
first
covenant
,
that
he
might
establish
another
following
:
and
dedicated
to
us
a
new
and
living
way
of
access
to
the
throne
of
Grace
,
and
entrance
into
the
Holy
of
Holies
,
through
the
veil
[
of
his
Deity
]
that
is
,
his
Flesh
;
which
veil
also
was
rent
on
the
Cross
,
the
members
of
the
body
rent
first
,
and
at
last
his
soul
also
rent
from
the
Body
.
And
chap.
9.11
.
&c.
Who
(
saith
he
)
an
High
Priest
of
good
things
to
come
,
by
the
Holy
Ghost
offered
himself
unspotted
to
God
,
and
so
by
[
or
through
]
a
more
ample
and
more
perfect
Tabernacle
not
made
with
hands
[
i.
e.
the
Heavens
vers.
24.
]
nor
by
[
or
with
]
the
blood
of
Goats
,
or
Calves
,
but
by
his
own
blood
entred
into
the
Holies
,
eternal
redemption
being
thus
found
and
effected
.
2.
Again
;
to
shew
,
that
the
Partition
was
now
taken
away
between
Jew
and
Gentile
;
and
his
service
no
longer
confined
to
his
Temple
at
Jerusalem
;
but
that
it
was
to
be
every
where
equally
accepted
of
him
,
and
his
Church
to
be
spread
over
the
whole
world
,
and
a
general
and
free
access
admitted
for
all
people
to
God
the
Father
,
and
to
the
Divinity
,
through
this
veil
of
our
Lords
humanity
:
—
Neither
Jew
nor
Greek
,
saith
the
Apostle
,
Gal.
3.28
.
neither
bond
nor
free
&c.
now
;
But
all
one
in
Christ
.
Wherefore
our
Lord
foretold
to
the
Samaritan
woman
(
Jo.
4.
)
That
the
time
was
coming
,
when
they
should
neither
in
that
Mount
of
Samaria
,
the
Temple
of
Garizim
,
nor
yet
at
Jerusalem
,
worship
the
Father
;
but
the
true
worshippers
should
worship
him
[
every
where
,
not
with
carnal
Sacrifices
any
more
,
but
]
in
spirit
and
in
truth
3.
To
signify
,
that
God
was
now
departed
from
the
Jews
,
and
left
the
place
of
his
former
residence
amongst
them
;
(
as
also
Josephus
saith
,
that
a
little
before
the
destruction
of
the
City
a
voice
was
heard
in
the
Temple
,
Eamus
hinc
)
;
because
they
had
forsaken
his
laws
,
refused
the
Gospel
,
and
crucifyed
his
Son
,
for
which
this
Garment
of
the
Temple
was
also
rent
,
as
in
a
time
of
Mourning
.
§
.
105
Whilst
these
things
happened
,
the
Roman
Centurion
,
that
stood
over
against
the
Cross
of
our
Lord
,
and
commanded
the
Guards
which
watched
him
,
having
learnt
before
both
from
their
mocking
,
and
from
his
accusation
in
the
Court
,
that
he
made
himself
the
Son
of
God
,
and
hearing
from
him
such
a
loud
and
strong
Cry
at
his
giving
up
the
Ghost
,
and
considering
the
darkned
Sun
,
the
Earth-quake
that
followed
it
,
and
the
renting
the
very
rock
he
stood
upon
,
Luk.
23.47
.
surprized
with
great
fear
,
in
the
midst
of
these
hard-hearted
Spectators
,
Glorified
God
,
saith
St.
Luke
;
and
said
,
that
certainly
,
this
was
a
righteous
man
:
Nay
further
,
confessed
,
that
surely
he
was
the
Son
of
God
(
as
he
had
,
in
his
arraignment
,
confessed
himself
to
be
)
:
and
the
Guards
also
that
attended
there
,
sore
affraid
,
made
the
same
confession
with
their
Commander
,
saith
another
Evangelist
;
Mat.
27.54
.
that
truly
he
was
the
Son
of
God
.
The
common
people
also
,
that
came
together
to
this
sight
,
filled
with
terror
,
and
their
hearts
accusing
them
for
what
they
had
either
done
or
consented
to
,
not
shaking
their
heads
at
him
,
as
they
had
done
a
few
hours
before
in
derision
,
but
smiting
their
breasts
,
Mat.
27.39
.
went
away
mourning
and
sorrowful
,
as
they
came
full
of
jeers
and
merriment
.
§
.
106
Our
Lord
's
blessed
Mother
,
and
the
other
Galilean
women
,
his
former
Attendants
,
and
St.
John
,
stood
there
still
by
him
;
though
not
having
so
much
as
his
dead
body
in
their
power
,
nor
knowing
how
to
recover
it
out
of
the
hands
of
Justice
;
but
waiting
on
the
Divine
providence
and
good
pleasure
concerning
it
.
To
whom
it
was
some
consolation
,
to
see
his
heavenly
Majesty
shew
himself
by
these
strange
accidents
so
sensible
of
the
cruel
execution
of
his
only
Son
:
and
to
hear
,
after
that
of
the
penitent
Malefactor
,
the
confession
of
our
Lords
Deity
come
from
those
strangers
,
the
Roman
Centurion
and
Soldiers
;
and
to
behold
the
peoples
resentment
at
last
of
their
former
cruelties
done
to
him
;
though
now
too
late
for
the
preservation
of
his
life
.
Meanwhile
,
of
the
repentance
and
relenting
of
the
Governors
of
the
Jews
we
hear
nothing
;
who
,
probably
,
in
seeing
these
wonders
,
said
of
these
at
his
death
,
as
they
had
of
those
in
his
life
;
that
all
came
from
the
Devil
:
That
this
darkness
,
Earthquake
,
and
renting
the
Rocks
,
were
effects
of
the
rage
of
Satan
,
thus
deprived
by
their
Justice
of
his
prime
Minister
and
Instrument
for
overthrowing
of
their
law
:
or
else
,
that
they
were
expressions
of
the
Divine
displeasure
against
such
an
Impostor
and
Blasphemer
:
as
almost
all
prodigies
and
strange
accidents
receive
a
double
and
contrary
interpretation
,
as
the
person
wisheth
their
prognostication
(
and
so
predictions
hinder
not
events
,
though
,
after
these
,
they
manifest
the
divine
predisposal
of
them
)
:
wherein
also
they
were
the
more
confirmed
by
that
high
affront
,
that
seemed
to
be
done
to
his
Divine
Majesty
in
the
renting
of
the
Sacred
Veil
that
covered
his
Sacred
presence
in
the
Temple
.
For
otherwise
,
if
this
man
had
bin
so
dear
and
nearly
related
to
God
,
why
did
he
not
rather
save
his
life
?
And
,
if
these
things
were
done
by
his
power
,
why
not
he
rather
by
it
unfasten
his
nails
,
and
descend
from
the
cross
?
§
.
107
These
Governors
therefore
nothing
dismayed
,
and
,
as
religious
observers
in
every
thing
of
their
law
,
hasted
to
Pilat
to
request
him
for
the
taking
down
of
the
Malefactors
from
the
Cross
assoon
as
might
be
;
lest
their
hanging
longer
might
pollute
that
great
high
Festival
that
approached
,
which
began
over
night
at
the
Vespers
of
the
former
day
.
On
which
day
also
,
being
the
Sabbath
,
they
might
not
be
taken
down
;
which
also
was
desired
,
according
to
what
God
had
expresly
commanded
in
Deuteronomy
,
chap.
21.23
.
that
the
body
should
not
remain
all
night
upon
the
Tree
:
but
that
they
should
in
any
wise
bury
it
that
day
(
for
he
that
is
hanged
is
accursed
of
God
)
that
the
land
might
not
be
defiled
;
Thus
the
Text.
They
besought
him
,
therefore
,
that
,
though
some
of
them
not
yet
dead
,
they
might
by
all
means
be
taken
down
,
having
their
legs
first
broken
to
hinder
,
if
any
strength
yet
left
in
them
,
their
escape
from
the
Guards
;
well
knowing
also
,
that
their
cheifest
prize
,
our
Lord
,
was
made
sure
,
and
dead
already
:
the
mangling
of
whose
body
also
thus
,
though
no
torment
,
yet
might
be
a
further
disgrace
.
The
Roman
Governour
at
their
request
presently
sending
such
order
to
the
Soldiers
of
breaking
the
Malefactors
legs
,
and
taking
them
away
,
they
executed
it
upon
the
two
Thieves
,
who
they
saw
as
yet
have
some
life
in
them
;
but
,
when
they
came
to
our
Lord
already
deceased
,
they
forbare
this
;
because
indeed
it
was
his
Fathers
good
pleasure
that
his
body
should
not
be
mangled
,
nor
a
bone
of
him
broken
;
which
was
also
punctually
observed
in
the
rosted
Paschal
Lamb
,
the
Type
of
him
.
This
thing
was
done
,
saith
St.
John
,
Jo.
19.36
.
Exod.
12.46
.
that
the
Scripture
might
be
fulfilled
;
A
bone
of
him
shall
not
be
broken
;
to
which
end
also
his
death
was
hastened
;
inflicted
on
the
others
in
whom
they
perceived
some
life
.
§
.
108
Thus
our
Lord's
Body
,
in
which
were
to
remain
the
scars
of
his
Passion
,
being
not
disfigured
by
any
bone
broken
,
only
one
of
the
Soldiers
wantonly
with
his
Lance
pierced
his
side
;
from
the
opening
of
which
gusht
out
a
stream
of
blood
(
greater
doubtless
then
what
the
piercing
of
a
dead
body
could
naturally
send
forth
)
falling
down
,
and
poured
out
,
as
that
of
the
Sacrifices
was
,
at
the
foot
of
this
Altar
,
on
which
this
Lamb
of
God
was
laid
.
Our
Lord
by
this
precious
stream
washing
away
all
our
filthiness
;
and
this
his
blood
spilt
,
not
as
Abels
calling
aloud
for
vengeance
,
but
pardon
.
Of
which
what
can
we
imagine
less
,
than
that
it
was
,
though
invisibly
,
received
and
recollected
by
the
Angels
;
and
so
afterwards
presented
by
our
ascending
Lord
in
the
Sanctum
Sanctorum
,
not
made
with
hands
,
above
,
when
he
entred
into
it
before
the
Throne
of
God
his
Father
:
whereby
the
Celestials
themselves
are
said
to
be
purified
and
prepared
for
our
Lords
Pontifical
service
of
Intercession
for
us
there
Heb.
9.23
.
—
which
sprinkling
of
the
blood
of
Jesus
upon
us
(
saith
St.
Peter
1
Pet.
1.2
.
)
Sanctifieth
us
with
his
spirit
.
And
we
are
now
come
to
the
Mediator
of
the
new
Testament
,
and
to
the
sprinkling
of
blood
,
that
speaks
better
things
than
that
of
Abels
,
saith
S.
Paul
.
Heb.
12.24
.
and
by
which
blood
we
also
have
confidence
of
entring
into
the
Sanctum
Sanctorum
;
now
with
our
prayers
,
hereafter
with
our
persons
.
Heb.
10.19
.
§
.
109
Together
with
this
stream
of
blood
gushed
out
also
another
very
Miraculous
stream
of
water
;
distinct
from
it
:
for
otherwise
,
by
reason
of
the
strong
tincture
of
blood
,
this
water
could
not
have
bin
discerned
,
if
mingled
with
it
.
A
Type
of
which
was
Moses
his
smiting
the
rock
,
and
the
water
gushing
out
,
whereof
the
Apostle
also
speaking
saith
,
the
rock
was
Christ
1
Cor.
10.4
.
And
these
two
,
the
water
and
blood
,
lively
represented
the
two
Sacraments
,
left
by
our
Lord
to
the
Church
for
the
cleansing
of
sin
,
and
commemoration
of
his
death
;
the
Sacrament
of
Baptism
,
and
of
the
Eucharist
.
And
thus
,
as
out
of
Adams
side
,
when
lying
a
sleep
,
was
formed
his
Wife
Eve
;
so
by
the
water
and
blood
issuing
out
of
Christs
,
lying
in
the
sleep
of
his
death
,
was
formed
in
these
two
Sacraments
his
Spouse
the
Church
:
regenerated
in
the
one
by
Christs
Spirit
;
and
nourished
in
the
other
with
his
grace
,
redeemed
by
the
shedding
of
blood
;
and
cleansed
by
the
water
.
§
.
110
St.
John
,
a
spectator
all
this
while
and
diligent
observer
of
all
that
passed
,
takes
great
notice
of
this
with
these
words
concerning
it
,
—
And
he
that
saw
it
bare
record
,
and
knoweth
that
he
saith
true
,
that
we
might
believe
.
By
which
he
saith
,
the
Prophecies
were
fulfilled
,
that
the
Executioners
should
pierce
his
Sacred
body
,
but
not
break
a
bone
;
and
saith
,
that
this
water
,
and
blood
,
in
the
two
Sacraments
,
and
the
plentiful
effusion
,
that
was
not
long
after
accomplish'd
at
Pentecost
,
of
the
Holy
Ghost
,
and
which
also
continues
to
the
end
of
the
world
,
begetting
and
nourishing
children
to
God
,
joined
with
them
,
are
the
three
Witnesses
that
here
on
Earth
give
testimony
continually
of
this
redemption
:
which
the
same
Evangelist
,
that
saw
this
,
prosecutes
also
thus
in
one
of
his
Epistles
,
1
Jo.
5.6
,
8.
This
is
he
that
came
by
water
and
blood
,
Jesus
Christ
:
not
in
wat●r
only
,
but
in
water
and
blood
;
and
[
in
these
]
it
is
the
Spirit
that
testifyeth
,
that
Christ
is
the
Truth
.
For
there
be
three
that
give
testimony
in
Earth
,
the
Spirit
,
Water
,
and
Blood
;
Thus
S.
John
.
Meanwhile
,
abstracting
from
this
contemplation
,
we
may
imagine
what
a
ruful
Spectacle
this
was
to
our
Blessed
Lady
and
the
women
with
her
,
in
beholding
such
barbarous
cruelty
used
to
her
Son
,
even
after
his
death
,
and
his
most
precious
blood
so
spilt
on
the
ground
.
§
.
111
Whilst
these
things
passed
,
Joseph
of
Arimathea
,
a
noble
Senator
,
and
one
of
the
great
Council
of
the
Sanedrim
,
a
good
man
and
a
just
(
saith
S.
Luke
chap.
23.50
.
of
him
)
one
who
had
not
consented
to
their
Counsel
and
doings
,
but
expected
the
Kingdom
of
God
;
formerly
a
Disciple
also
of
our
Lord
,
but
secretly
,
as
also
was
another
great
man
,
Nicodemus
,
for
fear
of
the
Jews
;
their
estates
,
and
their
Esteem
,
lest
either
should
be
lost
,
making
them
more
timorous
:
this
Nobleman
,
residing
constantly
in
Jerusalem
and
rich
,
had
in
a
garden
of
his
,
close
by
the
place
of
our
Lord's
execution
,
newly
caused
to
be
hewed
out
of
the
soft
rock
of
the
hill
a
Monument
or
Sepulcher
for
himself
:
but
ordained
by
the
divine
predesignment
for
the
interring
of
our
Lord's
body
near
hand
,
so
that
all
things
might
the
better
serve
for
the
evidence
of
his
ensuing
Resurrection
.
He
therefore
,
though
so
timorous
before
,
and
who
had
now
also
a
special
reason
of
not
touching
or
coming
near
a
dead
corps
,
because
of
eating
the
Paschal
Lamb
at
even
,
prohibited
to
any
unclean
,
(
as
those
were
to
be
for
seven
daies
that
touched
a
dead
body
Numb.
19.14
.
)
yet
,
probably
,
much
animated
both
by
our
Lords
patient
and
innocent
sufferings
;
and
,
besides
his
former
Doctrine
and
Miracles
,
the
many
signs
he
saw
now
from
Heaven
and
Earth
of
the
transcendent
dignity
of
his
person
,
and
that
he
was
what
he
believed
him
to
be
;
having
heard
also
of
the
order
of
the
persons
executed
their
being
presently
taken
down
,
or
perhaps
being
one
of
them
also
that
procured
it
,
boldly
,
saith
the
Text
,
went
in
to
Pilat
to
beg
our
Lord's
Body
of
him
,
though
well
foreseeing
he
must
incur
a
great
hatred
from
the
cheif
of
the
Jews
his
acquaintance
herein
.
Pilat
,
after
he
had
called
the
Centurion
,
and
certainly
informed
himself
of
his
being
already
dead
,
and
no
design
herein
of
saving
his
life
,
freely
gratified
him
with
it
,
and
commanded
it
should
be
delivered
him
;
not
prohibiting
him
a
decent
Burial
,
whom
he
had
alwaies
esteemed
an
innocent
person
.
That
Joseph
might
not
undergo
this
sad
office
alone
without
a
companion
,
and
for
the
greater
honour
of
our
Lords
funeral
,
the
time
of
whose
humiliation
was
now
expired
with
his
death
;
Nicodemus
,
another
great
person
,
one
that
had
formerly
by
night
conversed
with
our
Lord
,
and
also
in
the
Council
spoken
in
his
defence
John
7.51
;
and
probably
more
familiarly
acquainted
with
Joseph
,
by
reason
of
their
condiscipleship
,
joined
with
him
in
this
service
:
mutually
encouraging
one
another
against
the
Priests
and
Elders
of
the
Jews
,
who
must
needs
be
much
displeased
with
this
fact
,
as
upbraiding
them
with
the
Murther
,
if
not
of
the
Messias
,
or
a
Prophet
,
yet
,
of
a
just
person
.
Joseph
therefore
suddenly
prepared
fine
linnen
for
a
Syndon
,
and
Nicodemus
a
great
quantity
of
Spices
,
(
about
an
hundred
pound
weight
,
saith
the
Text
)
and
so
coming
to
Calvary
by
the
Governours
authority
,
took
down
the
naked
body
from
the
Cross
,
and
,
removing
it
into
Joseph's
Garden
close
by
,
probably
there
performed
to
it
all
the
usual
Ceremonies
before
burial
;
washing
his
stripes
and
wounds
;
and
cleaning
it
from
all
those
indignities
,
the
malitious
Jews
and
Soldiers
had
done
to
it
;
anointing
it
with
sweet
Oyles
,
and
wrapping
it
in
the
linnen
filled
with
the
spices
and
sweet
odours
,
and
binding
a
Napkin
about
his
head
(
used
for
hindring
the
falling
of
the
Jaws
)
;
all
,
to
make
good
that
in
the
Prophet
Esay
11.10
.
Et
erit
Sepulchrum
ejus
gloriosum
.
In
which
office
we
may
imagine
these
great
persons
were
assisted
,
as
with
their
Servants
,
so
with
the
help
of
the
blessed
Mother
of
our
Lord
,
and
S.
John
,
(
more
punctually
relating
this
story
than
the
rest
)
who
,
we
may
not
think
,
left
our
Lord
after
expired
;
but
waited
still
in
the
same
place
,
to
observe
how
God
would
dispose
of
his
Sacred
Body
;
and
no
doubt
were
much
comforted
in
seeing
that
authority
committed
into
the
hands
of
those
honourable
persons
,
our
Lords
Devotes
,
and
formerly
known
to
them
as
such
.
§
.
112
The
Body
,
thus
decently
and
sumptuously
accommodated
,
was
presently
carried
by
this
small
train
of
Mourners
,
and
laid
in
the
new
hewn
Sepulcher
near
at
hand
;
a
place
,
as
convenient
for
the
future
events
of
our
Lords
Resurrection
,
so
a
Monument
durable
and
not
subject
to
ruin
,
as
other
the
noblest
Sepulchers
ordinarily
are
.
For
what
more
permanent
than
a
Cave
made
in
a
Rock
?
but
such
(
as
also
the
place
wherein
he
first
lay
,
when
he
came
into
the
world
,
the
Manger
)
that
might
continue
to
all
posterity
,
and
such
as
remains
to
this
day
,
and
is
continually
visited
by
a
great
confluence
of
devout
Christians
:
being
only
six
foot
square
,
and
eight
foot
high
,
and
the
entrance
into
it
on
the
East-side
about
three
foot
high
,
and
three
foot
three
inches
broad
.
On
the
right
side
of
which
Sepulcher
from
the
entrance
the
Sacred
body
of
our
Lord
was
placed
,
see
Mark
.
16.5
.
compared
Jo.
20.12
,
with
his
head
toward
the
West
.
After
this
the
door
or
mouth
of
the
Cave
was
shut
up
,
and
fenced
with
a
massy
piece
of
rock
cut
out
for
the
purpose
;
not
to
be
removed
but
by
the
help
of
many
hands
;
to
hinder
any
violation
of
the
Sepulcher
,
or
Body
;
or
robbing
it
of
those
costly
linnen
and
spices
,
that
should
be
bestowed
upon
it
.
Such
a
cave
it
was
,
where
Lazarus
was
buried
,
Jo.
11.38
,
31
,
41.
with
a
great
Stone
rolled
upon
the
entrance
into
it
;
which
our
Lord
then
commanded
to
be
removed
;
and
our
Lords
raising
of
him
,
a
lively
type
of
the
same
thing
he
would
shortly
after
perform
in
raising
himself
.
Meanwhile
,
those
women
,
our
Lords
former
Disciples
and
Attendants
,
that
assisted
not
in
this
action
,
keeping
some
distance
,
perhaps
in
respect
of
these
honourable
persons
,
with
whom
they
had
no
acquaintance
,
observed
all
that
was
done
,
where
their
Lord
was
laid
,
and
how
the
Sepulcher
made
fast
:
and
,
it
being
now
too
late
,
because
night
approached
,
they
intended
,
after
the
Sabbath
ended
,
to
express
their
last
love
and
affection
to
ther
dear
Lord
also
,
in
bringing
some
more
sweet
odours
and
spices
for
preserving
and
perfuming
of
his
Sacred
body
,
and
the
narrow
roome
,
where
it
lay
;
more
to
shew
the
honour
and
devotion
they
bare
to
it
,
and
once
more
to
behold
,
to
touch
,
and
kiss
those
most
holy
Relicks
,
than
that
there
was
now
need
of
any
more
such
cost
.
§
.
113
Thus
our
so
cruelly
murthered
Lord
was
now
at
rest
:
whilst
his
glorious
Soul
,
meanwhile
,
that
was
never
separated
from
the
Deity
,
and
now
attended
on
with
multitudes
of
Angels
,
descended
into
Hell
,
and
the
lowest
parts
of
the
Earth
,
and
of
his
Kingdom
;
and
there
triumphed
over
the
Powers
of
Darkness
,
conquered
,
as
to
their
former
Tyranny
over
man
,
and
over
the
lower
part
of
this
world
,
by
his
late
death
:
and
delivered
also
thence
such
imprisoned
Souls
,
as
were
capable
of
the
mercy
and
favours
of
his
Passion
:
according
to
that
of
the
Prophet
Zee
.
9.11
.
—
Tu
quoque
in
sanguine
testamenti
tui
emisisti
vinctos
tuos
de
lacu
,
in
quo
non
est
aqua
;
and
so
with
them
entred
into
Paradise
,
the
place
of
joy
and
Repose
for
all
happy
souls
,
till
the
resurrection
of
their
bodies
;
where
he
was
adored
by
them
as
the
Author
of
their
Salvation
and
endless
felicity
;
and
,
amongst
the
rest
,
by
the
Soul
of
his
late
Fellow-sufferer
(
though
upon
a
just
account
)
the
penitent
Theif
;
and
so
this
its
beatifical
presence
they
there
injoyed
,
till
the
appointed
time
of
its
return
to
exalt
also
his
crucified
body
to
the
state
of
glory
.
Thus
,
I
say
,
our
so
cruelly
murthered
Lord
was
now
at
rest
,
but
not
so
the
consciences
of
the
Pharisees
and
High
Priests
.
Whose
seeing
these
two
noble
persons
Joseph
and
Nicodemus
,
thro
so
much
popular
hate
,
to
have
so
honourably
interred
his
Body
,
gave
them
a
great
jealousy
:
and
the
predictions
also
about
his
rising
again
the
third
day
much
disturbed
them
.
Though
,
a
thing
,
which
was
quite
forgotten
by
our
Lords
Disciples
and
Followers
,
who
,
one
would
think
,
had
most
cause
to
have
remembred
it
,
and
which
he
had
so
often
told
them
of
;
and
they
had
,
upon
hearing
it
from
him
,
also
disputed
amongst
themselves
,
what
should
be
meant
by
it
,
as
they
descended
from
the
holy
Mount
,
after
our
Lord's
Transfiguration
:
and
,
after
this
again
,
were
by
him
minded
of
it
but
the
night
before
his
passion
,
as
they
went
along
to
the
Garden
;
he
telling
them
then
also
,
that
,
when
risen
,
he
would
go
before
them
into
Galilee
Mat.
26.32
.
I
say
this
,
forgotten
by
them
,
yet
now
very
much
troubled
and
disquieted
the
thoughts
of
the
High
Priests
.
They
could
now
call
to
mind
,
how
,
when
they
asked
him
a
sign
once
and
again
Mat.
12.38.16.4
.
he
alleged
to
them
that
of
Jonah
;
and
that
the
Son
of
man
,
as
Jonah
in
the
Whales
belly
,
should
lye
three
daies
in
the
heart
of
the
earth
,
and
so
be
cast
up
again
,
and
the
jaws
of
Death
not
be
able
to
detain
him
;
And
his
saying
,
that
,
if
they
destroyed
the
Temple
,
meaning
his
Body
,
after
three
daies
he
would
raise
it
up
;
which
speech
of
his
,
though
before
they
made
it
(
misconstrued
by
them
)
an
Article
to
condemn
him
,
yet
now
they
could
apprehend
in
another
,
and
its
right
,
sense
;
and
might
thereby
have
condemned
themselves
:
Now
also
perhaps
the
words
of
our
Lord
spoken
with
so
much
Majesty
before
them
at
his
arraignment
ran
in
their
mind
,
that
they
should
shortly
see
him
sitting
on
the
right
hand
of
Power
:
and
lastly
,
the
obsequious
respects
,
they
saw
given
to
his
body
by
those
two
eminent
persons
,
they
conceived
,
might
arise
from
some
such
hopes
;
and
were
performed
from
some
such
expectation
.
Remembring
therefore
these
predictions
,
and
perhaps
not
free
from
all
fears
of
such
an
event
,
after
having
beheld
such
wonderful
things
at
,
and
before
,
his
death
,
they
thought
it
meet
,
at
least
to
prevent
any
cheat
in
the
business
;
and
to
hinder
that
his
Disciples
might
not
,
upon
such
rumour
of
his
rising
again
,
to
deceive
the
credulous
people
,
remove
secretly
his
body
,
and
so
shew
the
empty
Sepulcher
,
and
suborn
some
to
say
they
had
seen
him
&c.
though
indeed
no
reason
they
had
to
suspect
any
such
thing
,
but
rather
that
his
Disciples
,
if
finding
his
words
false
,
would
at
least
recant
their
former
error
,
and
confess
him
an
Impostor
and
a
false
Prophet
.
Therefore
they
hasted
again
to
Pilat
,
for
all
that
it
was
the
Sabbath
,
it
being
late
over
night
before
they
were
informed
of
his
solemn
and
sumptuous
Burial
,
and
relating
to
him
these
predictions
,
and
the
bad
consequence
that
might
be
of
them
,
importuned
him
that
there
might
be
set
a
watch
before
the
Sepulcher
till
the
third
day
:
and
,
as
if
jealous
also
of
the
corruption
of
the
Watch
,
that
the
Sepulcher
might
be
sealed
,
besides
.
But
why
this
seal
?
because
,
if
the
body
were
taken
away
,
there
must
be
a
breach
of
the
seal
,
and
so
this
theft
discovered
?
But
so
would
there
be
a
breach
of
it
,
if
the
body
risen
again
.
For
,
how
could
they
imagine
,
that
that
power
which
raised
the
body
,
might
or
would
not
also
throw
open
the
door
for
its
passage
?
But
this
Seal
served
well
,
meanwhile
,
to
save
it
from
the
pillage
of
the
Soldiers
,
and
to
guard
it
from
the
Guards
.
Some
Antients
say
,
that
the
stone
was
by
them
fastned
to
the
Sepulcher
with
iron
.
These
things
were
done
accordingly
by
themselves
,
the
Governour
leaving
this
wholly
to
their
own
ordering
;
and
doubtless
much
wondring
at
these
their
extravagant
jealousies
and
fears
.
So
,
to
the
Monument
they
go
,
set
this
Guard
,
and
seal
the
stone
,
and
this
with
no
regret
that
it
was
on
the
Sabbath
;
of
the
breach
of
which
,
but
by
better
works
surely
than
these
,
they
had
so
often
,
so
heavily
,
accused
our
good
Lord
.
But
all
this
their
diligence
by
the
Divine
providence
was
turned
quite
contrary
to
their
intents
;
and
rendred
our
Lords
Resurrection
much
more
clear
and
evident
,
whilst
this
very
Guard
were
the
first
witnesses
of
it
;
and
that
to
the
High
Priests
themselves
;
and
quite
took
away
the
pretence
,
which
else
they
might
not
only
have
reported
,
but
verily
believed
,
of
his
Disciples
carrying
away
his
body
.
Which
witness
of
the
Watch
doubtless
confirmed
the
faith
of
many
,
who
would
not
give
so
easy
credit
to
the
Disciples
Testimony
of
it
;
and
was
a
means
of
converting
some
of
the
High
Priests
also
.
And
their
testifying
likewise
our
Lords
prediction
of
it
before
Pilat
still
added
more
to
the
truth
and
reputation
of
this
Event
.
Of
all
which
Daniels
being
cast
into
the
den
of
Lyons
,
and
the
entrance
into
it
being
sealed
by
his
Enemies
,
that
no
fraud
might
be
used
in
his
deliverance
out
of
it
,
seems
to
have
bin
a
prerepresentation
and
type
.
§
.
114
The
Sabbath
,
the
day
of
rest
,
thus
passed
over
,
the
time
was
come
,
that
the
grave
,
the
belly
of
the
Whale
that
had
swallowed
him
,
could
detain
our
Lords
body
no
longer
,
nor
the
sealed
Sepulcher
or
Guards
hinder
his
Resurrection
,
according
to
his
many
predictions
;
early
in
the
morning
of
the
third
day
,
that
is
,
after
the
six
daies
wherein
the
world
was
created
,
and
the
seventh
,
wherein
was
to
be
its
rest
;
the
eight
day
,
or
the
first
day
of
the
new
Creation
of
all
things
;
the
day
,
wherein
,
after
a
week
of
daies
compleated
,
all
things
shall
be
perfected
in
the
general
Resurrection
that
shall
be
.
A
day
advanced
ever
since
this
act
into
the
solemn
Festival
of
Christians
in
an
eternal
memory
of
the
joy
of
this
day
.
Early
on
this
day
our
Lord
resumed
,
and
clothed
with
immortality
,
that
most
Sacred
body
of
his
that
had
before
so
highly
merited
it
by
passing
through
so
many
cruel
torments
.
Here
also
great
Multitudes
of
Angels
attended
on
this
our
Lord
in
their
white
and
shining
Robes
,
as
may
be
gathered
by
their
frequent
apparitions
within
and
without
the
Sepulcher
,
and
the
women's
discription
of
them
.
And
,
since
a
multitude
of
the
heavenly
Host
appeared
praising
God
at
our
Lords
Nativity
,
and
the
beginning
of
his
Humiliation
,
we
cannot
imagine
less
solemnities
at
the
beginning
of
his
Exaltation
and
triumph
;
whom
also
we
had
found
before
waiting
on
him
,
at
his
former
conquest
over
Satan
with
prayer
and
fasting
in
the
Desert
.
And
,
if
they
shew
their
Joy
at
the
conversion
of
a
sinner
,
how
much
more
now
did
they
at
the
Redemption
of
the
world
?
And
by
these
,
or
by
our
Lord
,
at
his
rising
,
and
for
a
clear
argument
also
of
it
,
the
linnen
clothes
wherein
our
Lord
lay
(
the
only
prey
which
a
Robber
would
have
looked
after
)
were
decently
folded
up
,
and
the
Napkin
about
his
head
,
as
if
taken
off
after
them
,
laid
in
a
diverse
place
from
the
rest
.
At
the
same
time
,
as
before
at
our
Lords
death
,
happened
a
terrible
Earthquake
.
And
an
Angel
of
great
Majesty
,
his
countenance
like
lightning
,
saith
the
Evangelist
,
and
his
raiment
white
as
Snow
,
was
seen
by
the
astonished
Guards
to
descend
and
roll
away
the
stone
,
so
to
expose
the
open
Sepulcher
to
every
ones
view
,
after
our
Lords
glorious
Body
had
already
passed
through
it
,
when
yet
shut
up
and
sealed
.
The
All-glorious
Angel
,
when
he
had
done
this
,
sitting
down
upon
the
stone
that
he
had
rolled
away
,
as
if
he
would
now
be
the
sole
Guarder
of
that
place
.
So
terrible
was
this
sight
,
as
also
the
Earthquake
,
that
the
Soldiers
(
though
they
fell
not
into
a
sleep
,
as
they
afterward
reported
,
yet
)
fell
into
a
swoon
,
and
became
for
a
while
,
saith
the
Evangelist
,
as
dead
men
Mat.
28.4
.
After
some
time
recovering
a
little
strength
,
and
seeing
the
Sepulcher
thrown
open
,
the
body
gone
,
and
only
the
linnen
clothes
and
spices
wrapt
up
and
left
behind
(
which
though
it
had
bin
much
for
their
interest
,
or
excuse
,
in
raising
a
report
of
its
being
stolen
away
,
as
well
as
profit
to
have
taken
,
and
their
necessity
but
two
daies
before
had
shared
his
former
garments
)
yet
they
durst
not
touch
,
but
from
the
Angel's
presence
speedily
fled
away
:
and
in
a
great
fright
some
of
them
came
to
the
chief
Priests
and
related
all
that
had
hapned
;
our
Lords
Body
gone
,
the
Sepulcher
empty
,
the
linnens
and
spices
left
behind
,
(
touch
them
he
that
durst
)
the
terrible
apparition
of
the
Angel
,
with
an
Earthquake
,
breaking
their
seal
and
rolling
away
the
stone
,
and
there
staying
and
sitting
upon
it
.
§
.
115
The
chief
Priests
,
not
a
little
concern'd
in
this
news
of
our
Lords
being
revived
(
to
which
also
his
Predictions
now
added
some
credit
)
who
had
their
hands
already
embrewed
in
his
blood
,
now
repent
their
late
diligence
to
prevent
it
,
whereby
the
very
Soldiers
could
witness
it
against
them
;
and
presently
assembled
all
the
Ancients
of
the
Jews
;
before
whom
,
on
this
occasion
,
the
Guards
relate
the
like
things
:
the
Divine
Providence
thus
effecting
a
great
divulging
of
it
,
and
that
by
such
Witnesses
as
they
could
not
but
believe
.
The
result
of
this
consultation
was
,
that
a
large
summ
of
mony
(
probably
taken
out
of
the
same
Church-Treasury
as
also
Judas
his
was
)
should
be
given
to
them
,
to
report
;
that
in
the
night
,
whilst
they
were
asleep
,
our
Lords
Disciples
came
and
stole
away
his
Body
.
And
,
because
the
negligence
of
these
Guards
confessing
themselves
to
sleep
,
when
they
should
have
watched
,
if
coming
to
the
Governours
ears
,
was
highly
punishable
;
the
chief
Priests
engaged
also
,
that
in
any
such
accident
they
would
satisfy
the
Governour
,
and
secure
them
:
considering
well
,
if
they
could
not
smother
and
hide
the
truth
in
this
matter
,
the
publick
odium
and
loss
of
reputation
,
which
they
should
incur
both
with
the
People
and
the
Governour
,
in
their
prosecuting
so
vehemently
,
against
the
inclinations
of
both
these
,
the
death
(
to
say
no
more
)
of
so
just
and
innocent
a
person
.
Thus
one
sin
,
to
justify
it self
,
where
no
repentance
,
engageth
us
on
another
,
and
still
makes
the
sinners
condition
more
desperate
.
Thus
were
the
wily
taken
in
their
own
craftiness
;
and
,
by
their
setting
the
Watch
,
those
truths
are
now
declared
,
both
to
the
people
and
themselves
,
not
by
the
Followers
of
our
Lord
,
but
their
own
Officers
and
Servants
,
which
otherwise
they
might
with
some
shew
of
a
good
conscience
have
disbeleived
and
endeavoured
to
suppress
;
but
now
acted
purely
against
it
.
§
.
116
This
of
the
Soldiers
flying
from
the
Sepulcher
,
and
testifying
in
the
City
our
Lords
Resurrection
:
but
,
besides
these
,
were
also
some
other
extraordinary
witnesses
thereof
.
For
,
in
the
great
Earthquake
,
and
at
the
same
time
as
our
Lord's
,
were
other
Sepulchers
and
graves
about
the
city
opened
;
and
out
of
them
also
,
by
vertue
,
and
in
honour
,
of
our
Lords
Rising
,
came
forth
the
revived
Bodies
of
many
other
formerly
deceased
Saints
.
That
,
as
his
triumphant
Soul
entring
into
the
innermost
bowels
of
the
Earth
brought
a
multitude
of
other
overjoyed
Souls
attendants
upon
it
from
thence
,
so
his
glorified
Body
should
not
remain
alone
,
but
have
also
a
great
train
of
other
glorified
Bodies
,
whom
he
thought
meet
,
to
wait
upon
him
,
and
with
it
ascend
to
Heaven
.
Who
,
to
shew
his
conquest
not
only
over
his
own
,
but
our
,
death
;
and
to
confirm
to
us
also
our
resurrection
by
vertue
of
his
,
were
together
with
him
the
Primitiae
dormientium
:
and
the
primogeniti
ex
mortuis
,
in
whom
the
divine
Wisdom
thought
fit
then
to
foreshew
what
is
to
be
performed
,
and
made
good
to
the
rest
of
the
bodyes
of
all
his
Saints
now
lying
in
their
dust
,
at
the
great
day
.
And
some
of
these
Saints
also
,
in
these
their
new
restored
bodyes
,
came
into
the
Holy
City
,
saith
the
Evangelist
(
stiling
it
so
,
as
if
now
sanctified
with
their
presence
,
and
in
alluding
to
the
celestial
Jerusalem
,
of
which
these
glorified
bodyes
were
now
to
be
eternal
Inhabitants
)
and
there
these
also
appeared
to
many
,
saith
the
Text
,
according
as
the
Divine
providence
disposed
,
testifying
to
them
the
Resurrection
of
our
Lord
,
and
further
confirming
it
with
their
own
;
and
so
presently
disappeared
again
.
Now
,
what
glorified
persons
these
should
be
,
whether
some
holy
men
,
or
also
Disciples
of
our
Lord
,
that
were
lately
before
deceased
,
as
the
Baptist
,
S.
Simeon
,
Anna
,
Zachary
,
S.
Joseph
;
or
others
,
whose
Sepulchers
were
near
the
City
and
well
known
,
and
now
viewed
to
be
opened
and
empty
by
such
as
remembred
their
interment
,
appearing
to
such
,
to
whom
their
persons
were
formerly
well
known
;
or
also
,
whether
most
of
the
more
eminent
former
Patriarchs
,
and
Prophets
,
that
had
lain
now
so
long
a
time
in
the
dust
,
and
whom
our
Lord
would
gratify
with
a
more
early
Resurrection
,
we
not
knowing
how
far
his
favours
now
at
this
his
entrance
into
his
glory
might
be
extended
(
though
what
S.
Peter
saith
of
David
Act.
2.34
.
seems
somewhat
to
weaken
such
an
opinion
)
;
here
,
I
say
,
it
would
be
too
curious
to
inquire
further
into
such
a
matter
hidden
from
us
:
to
whom
several
things
of
the
Oeconomy
of
the
next
world
,
for
certain
reasons
of
the
Divine
Wisdom
,
are
as
yet
but
very
sparingly
revealed
.
§
.
117
Amidst
these
extraordinary
discourses
of
our
revived
Lord
by
the
Guards
,
and
by
the
Saints
risen
with
him
;
the
Galilean
women
,
who
on
the
Eve
of
the
Sabbath
had
observed
where
his
Body
was
laid
,
and
knew
nothing
of
the
Guards
that
were
set
there
the
next
day
,
and
having
now
prepared
a
more
choice
composition
of
spices
and
odours
,
than
the
former
hast
of
his
burial
would
permit
to
Nicodemus
,
in
which
women
also
used
to
be
better
skilled
,
rose
up
very
early
in
the
Morning
to
go
to
the
Sepulcher
,
there
to
visit
his
precious
Body
,
and
pay
this
last
office
of
their
duty
and
love
unto
it
.
These
were
Mary
Magdalen
,
and
Mary
our
Blessed
Ladyes
sister-in-law
,
and
mother
of
our
Lords
Brethren
,
Salome
the
mother
of
James
and
John
,
Joanna
the
Wife
of
Herods
Steward
,
and
some
others
besides
.
But
no
mention
is
there
of
our
Lords
Mother
the
Blessed
Virgin
amongst
them
;
and
the
reason
why
she
,
who
had
a
much
greater
love
to
,
and
grief
for
,
her
Son
,
than
any
other
,
yet
was
not
so
active
as
they
in
expressing
it
seems
to
be
;
either
that
John
,
to
whose
prudent
care
she
was
committed
,
had
restrained
her
return
to
the
Sepulcher
,
so
to
put
some
bounds
to
her
grief
,
and
that
this
might
not
add
sorrow
to
sorrow
;
or
rather
because
both
the
faith
of
his
Resurrection
,
before
it
came
to
pass
,
was
never
diminished
or
ecclipsed
in
her
(
who
also
full
of
Grace
laid
up
in
her
heart
all
our
words
,
and
well
remembred
what
others
forgot
)
;
and
also
because
most
probably
our
Lords
consolation
of
her
,
so
soon
as
he
was
risen
,
was
not
at
all
deferred
;
but
that
by
his
immediat
apparition
to
her
he
afforded
her
an
early
recompence
of
her
former
suffering
those
sword-points
of
sorrow
at
his
Cross
,
and
also
of
the
faith
,
which
in
her
alone
withered
not
at
that
time
,
as
in
the
rest
.
Though
our
Lord
,
mean-while
,
did
not
think
fit
to
use
her
,
having
so
near
a
relation
to
his
person
,
for
a
witness
to
others
of
his
return
to
life
:
which
,
she
also
might
then
understand
from
him
,
was
to
be
discovered
by
certain
degrees
,
for
the
greater
trial
of
his
Disciples
,
and
evidence
of
the
fact
;
and
so
,
whilst
others
went
to
and
fro
,
she
remained
,
after
this
beatifical
sight
,
all
this
morning
in
the
posture
of
so
great
a
Mourner
retired
,
continuing
in
a
rapture
of
joy
and
uncessant
praises
and
thanksgivings
to
God
.
For
none
can
here
rationally
imagine
,
that
our
Lord
,
who
vouchsafed
to
honour
Mary
Magdalens
love
and
tears
,
and
S.
Peters
primacy
and
extraordinary
affection
to
him
,
with
a
gratious
sight
of
him
before
the
other
men
or
women
,
omitted
this
to
his
own
Mother
,
more
loving
,
and
beloved
by
,
him
.
§
.
118
The
most
Holy
Virgin
thus
retired
,
and
the
other
women
as
yet
busy
in
ordering
their
Provisions
,
Mary
Magdalen
more
regardless
,
as
formerly
Luk.
10.42
.
of
such
by-businesses
,
more
fervorous
and
impatient
in
her
affection
to
be
with
what
was
yet
left
her
of
our
Lord
,
whom
only
the
devout
observation
of
the
Sabbath
could
have
restrained
from
the
Sepulcher
so
long
,
ran
before
the
rest
,
whilst
it
was
yet
dark
(
saith
S.
John
)
with
a
valour
more
than
a
womans
to
this
place
,
there
rather
to
expect
and
stay
for
her
company
.
For
,
this
,
S.
Johns
particular
story
of
her
,
as
also
our
Lords
appearing
to
her
alone
before
the
other
(
mentioned
also
by
S.
Mark
Mark.
16.9
.
He
appeared
first
to
Mary
Magdalen
)
seems
to
intimate
.
But
here
some
of
the
Evangelists
writing
things
more
compendiously
,
in
which
others
are
more
copious
,
and
some
,
with
more
,
others
with
fewer
,
circumstances
;
and
so
,
for
persons
also
,
some
mentioning
more
than
other
do
(
wherein
yet
is
no
contradiction
)
;
whilst
I
give
the
substance
of
what
these
Sacred
Historians
have
delivered
,
I
desire
your
pardon
,
if
I
do
not
or
cannot
punctually
observe
the
order
of
every
thing
done
in
this
so
small
a
time
,
and
yet
so
very
full
of
various
occurrences
:
since
,
as
S.
Jerome
on
Mat.
28.
observes
particularly
of
these
women
,
there
seems
to
have
bin
several
excursions
to
,
and
returns
from
,
the
Sepulcher
made
by
them
;
and
perhaps
not
of
all
of
them
together
.
—
Crebro
abeunt
(
saith
he
)
&
recurrunt
;
&
non
patiuntur
a
Sepulcro
Domini
diu
abesse
aut
longius
.
Mary
Magdalen
,
then
,
coming
thither
thus
alone
,
when
the
soldiers
were
already
fled
away
,
of
whom
she
knew
nothing
,
saw
the
great
stone
rolled
from
the
Sepulcher
and
our
Lords
body
taken
thence
:
at
which
surprized
with
great
wonder
and
grief
,
she
ran
back
into
the
city
,
to
the
house
where
S.
Peter
abode
with
S.
John
and
the
Blessed
Mother
of
our
Lord
(
probably
all
the
Disciples
not
lodging
together
)
to
tell
them
the
sad
News
,
See
Ink.
24.9
,
12
,
24.
that
the
Monument
was
thrown
open
,
and
no
body
there
.
These
two
,
the
chief
of
the
society
,
and
between
whom
seems
to
have
bin
a
more
particular
friendship
,
who
also
had
before
entred
together
into
the
High
Priests
Palace
,
hearing
the
coast
also
was
clear
,
went
with
all
speed
to
the
place
,
the
better
to
inform
themselves
and
the
rest
concerning
this
matter
.
John
much
younger
and
outrunning
Peter
came
soonest
to
the
Monument
;
where
he
stooped
down
and
looked
into
it
,
and
there
saw
the
linnen
cloths
;
but
proceeded
no
further
till
Peter
also
was
arrived
,
who
presently
according
to
his
usual
forwardness
went
into
the
cave
,
and
S.
John
after
him
,
and
observed
the
linnen
cloths
decently
wrapped-up
,
and
the
napkin
,
as
if
taken
off
his
head
after
them
,
laid
in
a
place
by
it self
:
and
now
they
began
(
which
also
his
night-cloths
thus
put
off
,
and
the
linnen
not
taken
away
in
hast
with
the
Body
,
but
so
orderly
folded
up
,
might
hint
unto
them
)
to
have
the
first
thoughts
of
that
which
our
Lord
had
so
often
foretold
them
,
his
Resurrection
:
but
yet
much
checked
in
it
,
because
that
,
if
so
risen
,
he
should
no where
shew
himself
,
to
his
most
Holy
Mother
,
to
them
,
or
others
,
who
had
so
near
a
relation
to
him
;
and
so
they
stayed
not
long
here
,
where
was
no
more
to
be
seen
,
for
fear
of
danger
;
but
returned
hastily
to
their
company
,
much
wondring
,
saith
St.
Luke
,
at
that
which
was
to
come
to
pass
.
Our
Lord
making
tryal
of
the
Faith
of
these
two
Pillars
of
the
Apostles
,
without
either
any
manifestation
of
himself
,
or
Apparition
of
an
Angel
.
But
Mary
,
still
thinking
the
Body
taken
away
and
removed
some
where
not
far
off
,
and
desirous
to
bestow
their
preparations
upon
it
,
and
for
this
expecting
her
companions
,
staid
still
behind
at
the
Sepulcher
weeping
:
and
,
as
she
was
stooping
down
and
looking
again
into
it
,
perhaps
upon
her
discerning
some
extraordinary
light
there
,
she
saw
two
Angels
arrayed
in
white
and
shining
Garments
well
suting
to
that
joyful
solemnity
;
and
sitting
there
,
as
if
they
gave
some
particular
reverence
to
the
place
that
Sacred
Body
had
touched
,
one
at
the
head
,
and
the
other
at
the
feet
,
where
the
Body
of
our
Lord
had
lain
;
that
part
of
the
rock
where
the
Body
was
placed
being
left
somewhat
higher
than
the
rest
of
the
floor
;
who
asking
why
she
wept
so
much
(
in
a
time
indeed
of
so
great
joy
)
she
,
not
much
surprised
,
told
them
,
because
some
person
had
done
violence
to
the
dead
,
and
carried
away
the
body
of
her
dear
Lord
,
to
which
she
came
to
perform
her
last
service
and
duty
:
and
,
before
she
received
any
answer
from
them
,
perhaps
seeing
some
alteration
in
their
gesture
upon
our
Lords
approach
,
or
hearing
some
noise
of
his
steps
behind
her
;
she
suddenly
turneth
her self
about
,
and
seeing
a
man
,
whom
by
his
habit
or
instruments
she
took
to
be
the
Gardiner
of
that
place
(
who
also
questioned
her
what
she
looked
for
there
,
and
why
she
wept
)
and
fancying
he
might
,
perhaps
,
have
thrown
out
the
Body
of
a
criminous
person
,
executed
by
Justice
from
such
a
costly
Tomb
,
prepared
for
his
own
Masters
body
,
and
suddainly
cast
there
without
his
order
,
she
requested
to
know
where
else
he
had
disposed
of
it
,
and
she
would
carry
it
away
(
for
her
love
boggled
at
nothing
)
and
none
should
be
further
molested
by
it
.
§
.
119
Our
Lord
,
as
it
were
overcome
with
pitty
,
and
such
passionate
expressions
,
could
refrain
no
longer
;
but
suddainly
changing
his
appearance
,
and
shewing
himself
to
her
in
his
own
likeness
,
gratiously
called
her
by
her
name
Mary
,
whereat
ravished
with
joy
and
answering
him
Rabboni
,
she
fell
prostrate
to
adore
him
,
and
kiss
his
feet
.
But
our
Lord
,
to
perfect
her
yet
too
terrene
affections
,
and
render
them
more
celestial
,
forbids
her
present
embraces
,
or
touching
him
,
and
signifies
to
her
things
most
unexpected
,
of
his
shortly
departing
hence
,
and
ascending
to
his
Father
;
and
so
commands
her
,
without
any
longer
stay
,
to
haft
presently
to
his
Brethren
(
for
so
he
now
stiles
his
Disciples
)
and
to
tell
them
,
that
,
his
Resurrction
accomplished
,
he
was
very
shortly
to
ascend
not
only
to
his
Father
,
and
God
,
but
now
also
theirs
,
through
the
merit
of
his
Passion
that
had
reconciled
the
loft
world
to
God
:
but
yet
disjoining
these
,
and
saying
;
my
Father
and
your
Father
,
because
God
theirs
only
derivatively
from
being
his
.
Signifying
to
her
,
that
there
was
no
time
yet
of
fruition
and
embraces
,
but
more
business
to
be
done
by
him
,
for
her
,
and
for
mankind
;
viz.
his
Ascent
to
his
eternal
Father
,
where
he
was
to
make
an
atonement
with
his
blood
in
the
celestial
Sanctuary
,
and
prepare
an
entrance
also
for
them
in
thither
:
where
should
be
the
proper
time
of
a
beatifical
enjoyment
,
kisses
,
and
embraces
for
ever
;
and
where
he
was
also
to
procure
of
his
Father
the
Mission
of
the
Holy
Ghost
,
not
to
dwell
here
only
with
,
but
in
,
them
;
and
,
by
enriching
them
with
all
heavenly
Graces
and
Gifts
,
prepare
them
for
that
heavenly
kingdom
.
Thus
our
Lord
,
so
soon
as
risen
,
pursuing
rather
the
perfection
of
his
servants
than
their
present
content
,
began
to
remove
out
of
their
minds
the
conceit
of
any
terrestrial
Scepter
,
and
advance
their
thoughts
to
a
celestial
Throne
and
the
knowledg
of
further
mysteries
.
Of
which
Ascension
and
Glorification
of
his
,
as
a
thing
of
the
greatest
consequence
and
weight
,
he
had
also
spoken
often
to
them
before
,
but
especially
before
his
passion
.
See
John
.
1.51
.
—
3.
13.
—
13.33
.
—
14.2
,
28.
—
16.5
,
17
,
16
,
28.
—
17.5
.
and
having
said
the
former
words
to
her
,
he
,
much
contrary
to
her
expectation
,
suddainly
disappeared
:
leaving
her
,
as
overjoyed
with
his
return
from
Death
,
so
a
new
afflicted
with
his
absence
.
§
.
120
Which
disappearance
,
(
and
so
appearing
in
several
shapes
)
as
it
must
be
an
effect
of
his
divine
power
,
either
by
an
alteration
of
the
object
,
or
only
of
the
senses
,
(
for
it
is
said
of
the
Disciples
travelling
to
Emaus
,
that
their
eyes
were
held
,
so
that
they
knew
him
not
)
so
how
far
all
glorified
Bodyes
have
such
things
in
their
power
,
it
is
not
easy
to
determine
,
being
in
their
Resurrection
,
as
the
Apostle
saith
,
made
Spiritual
;
i.
e.
resembling
in
many
things
Spirits
:
as
,
in
their
agility
and
subtility
,
impassibility
,
immortality
,
and
splendor
or
clarity
,
for
which
see
Mat.
13.43
.
—
1
Cor.
15.41
,
43
,
49.
called
Glory
Phil.
3.21
.
—
1
Jo.
3.2
.
[
yet
of
which
Clarity
it
was
necessary
that
our
Lord
in
these
his
apparitions
should
divest
himself
,
that
he
might
shew
himself
to
his
Disciples
to
have
the
same
Body
wherein
he
suffered
,
and
that
he
might
familiarly
converse
with
them
,
and
negotiate
the
business
he
had
yet
here
to
finish
on
Earth
.
But
this
state
of
Glory
in
him
was
prerepresented
to
some
persons
selected
out
of
them
(
who
were
after
his
Resurrection
to
declare
it
to
the
rest
)
Mat.
17.9
.
before
his
sufferings
,
at
his
Transfiguration
in
the
Holy
Mount
,
Mat.
17.
when
his
face
is
said
to
have
shined
like
the
Sun
&c.
But
such
also
,
after
his
Resurrection
,
he
appeared
to
Stephen
;
whose
face
shone
,
like
that
of
Moses
,
from
the
reflection
Act.
6.15
.
compared
with
7.55
.
and
again
to
S.
Paul
in
the
way
to
Damascus
,
Act.
9.10
.
so
that
the
Glory
quite
took
away
his
fight
]
.
Resembling
spirits
also
,
in
passing
how
soon
,
and
whither
,
they
please
;
without
any
gravity
,
or
retardment
,
or
impediment
of
solid
bodyes
interposed
,
we
may
imagine
according
to
the
swiftness
of
a
Sun-beam
,
or
of
our
thoughts
;
with
which
we
render
our selves
in
our
imagination
present
in
places
most
remote
,
and
acting
there
what
we
please
.
Mary
,
as
commanded
,
hasted
to
the
main
Body
of
the
Disciples
,
that
remained
together
;
and
told
them
this
joyful
news
,
as
they
mourned
and
wept
,
saith
S.
Mark
chap.
16.10
,
11.
But
they
(
saith
he
,
aggravating
their
great
incredulity
and
disconsolation
)
when
they
had
heard
that
he
was
alive
,
and
had
bin
seen
of
her
,
yet
believed
not
;
and
so
she
hasted
again
toward
the
Sepulcher
to
meet
with
our
Lord
again
,
or
at
least
the
women
her
companions
.
§
.
121
Meanwhile
the
other
Galilean
women
also
were
arrived
therewith
great
store
of
spices
prepared
;
much
sollicitous
by
the
way
how
they
should
remove
the
stone
from
the
Sepulcher
,
(
such
men
as
were
our
Lords
Friends
not
daring
to
appear
,
or
herein
to
assist
them
)
:
and
seeing
the
great
Stone
,
that
troubled
them
so
much
,
rolled
away
,
presently
went
into
it
;
where
they
saw
the
body
gone
,
and
an
Angel
,
in
the
form
of
a
yong
man
clothed
with
a
long
shining
robe
,
sitting
,
as
Mary's
Angel
did
,
on
the
right
side
of
the
Sepulcher
where
our
Lord
had
lain
;
at
which
sight
being
much
affrighted
,
he
bid
them
take
courage
;
he
knew
whom
they
sought
,
our
Lord
that
was
crucified
,
but
that
he
was
not
there
,
they
saw
the
place
empty
,
but
was
risen
again
,
as
he
had
often
told
them
(
which
now
they
well
remembred
)
when
he
was
with
them
in
Galilee
;
that
they
should
presently
carry
this
joyful
news
to
the
Disciples
,
and
to
Peter
particularly
named
as
the
chiefest
of
them
,
and
the
most
respected
by
our
Lord
;
and
perhaps
,
as
was
said
before
,
he
and
John
not
lodging
with
the
rest
;
telling
them
that
after
such
a
time
they
should
depart
into
their
own
Countrey
,
Galilee
;
where
was
the
greatest
frequency
of
his
Disciples
and
Followers
,
and
most
liberty
for
their
meeting
together
from
the
disturbance
of
the
Jews
,
and
there
in
such
a
Mountain
,
apart
,
and
at
such
time
assembled
,
they
should
all
together
see
him
,
and
enjoy
the
consolation
of
his
presence
.
The
holy
women
,
filled
with
great
fear
and
joy
,
to
whom
also
,
by
this
,
Mary
Magdalen
had
joined
her self
and
related
her
happy
adventures
,
also
hasted
with
this
second
message
to
the
disconsolate
Disciples
;
who
dared
not
to
stir
abroad
,
or
see
themselves
how
things
were
.
And
upon
the
way
,
as
they
were
going
,
our
Lord
suddainly
appeared
to
them
also
;
saying
,
All
hail
to
them
too
:
Before
whom
they
presently
fell
down
,
and
took
hold
of
his
feet
and
adored
him
.
A
thing
,
which
to
Mary
,
when
all
alone
,
he
would
not
permit
but
here
indulged
,
perhaps
that
this
might
the
more
confirm
to
them
,
as
also
to
the
Disciples
to
whom
they
carried
the
news
,
the
reality
of
his
person
.
And
so
,
them
also
he
presently
dismissed
to
go
and
tell
his
Brethren
,
as
he
stiled
them
,
that
he
was
risen
;
and
in
Galilee
they
should
all
have
a
full
view
of
him
:
and
vanished
again
out
of
their
sight
.
§
.
122
Come
to
the
Disciples
,
their
message
was
also
entertained
with
the
same
obstinate
incredulity
,
as
Mary
Magdalen's
,
and
perhaps
also
St.
Peter
and
St.
John's
Relations
.
For
,
St.
John
saith
of
himself
,
that
,
when
he
came
to
the
Sepulcher
,
and
saw
how
things
were
there
,
he
believed
.
But
the
rest
of
the
Disciples
would
credit
nothing
;
as
sorrow
is
loth
to
be
deceived
,
lest
such
deceit
discovered
should
redouble
it
;
and
this
perhaps
because
the
reports
brought
them
were
only
of
suddain
apparitions
,
and
these
presently
vanishing
again
;
though
they
touched
him
,
not
able
to
detain
him
:
which
they
might
take
either
for
the
delusion
of
some
spirits
(
for
such
things
they
could
not
imagine
of
a
solid
body
)
or
else
strong
imaginations
of
the
fancy
,
advanced
by
our
Lords
former
predictions
,
and
by
a
longing
expectation
:
especially
,
this
thing
hapning
only
to
the
women
;
and
first
to
her
that
was
most
transported
with
love
;
and
also
they
presuming
that
our
Lord
,
if
truly
risen
,
would
have
honoured
his
holy
Mother
(
of
whose
visit
to
her
,
or
Peter
,
they
as
yet
knew
nothing
)
or
them
,
sooner
with
his
presence
,
than
these
others
:
or
rather
would
have
returned
in
a
more
publick
manner
,
manifesting
himself
to
all
the
world
;
as
now
being
Death-free
,
and
so
above
all
the
effects
of
his
Enemies
malice
;
and
would
have
entred
upon
the
administration
of
his
kingdom
,
for
such
a
thing
ran
in
their
mind
,
and
such
thing
they
were
harping
upon
Act.
1.6
.
Whilst
,
on
the
other
side
,
our
Lord
this
while
afforded
his
presence
to
others
,
and
withheld
it
from
them
;
to
try
and
give
occasion
to
the
greater
operation
of
their
faith
(
a
thing
in
us
ever
most
highly
prized
and
valued
by
him
)
as
who
had
bin
more
particularly
instructed
by
him
concerning
this
reviving
,
than
others
;
and
should
have
needed
less
conviction
for
the
perswasion
of
it
(
and
yet
in
this
outdone
by
the
High
Priests
,
who
much
suspected
it
)
:
and
therefore
at
St.
Peter
and
Johns
repairing
to
the
Sepulcher
,
no
Angels
appeared
;
nor
was
the
message
there
delivered
by
an
Angel
to
the
Disciples
,
but
women
.
But
this
was
done
also
,
to
shew
them
their
great
weakness
and
hardness
of
heart
,
which
also
in
his
next
apparition
in
the
Evening
he
objected
to
them
;
and
had
a
good
effect
for
preserving
in
them
the
greater
humility
,
without
which
no
person
can
be
gracious
to
him
:
the
courage
of
these
women
meanwhile
well
deserving
those
manifestations
of
our
Lord
,
of
which
their
fears
were
unworthy
.
But
indeed
the
Divine
providence
also
seems
thus
to
have
disposed
things
,
that
their
Testimony
,
who
were
to
publish
to
all
the
world
the
Gospel
of
our
Lords
Resurrection
,
might
be
rendred
the
more
credible
from
the
great
averseness
and
difficulty
themselves
had
at
first
to
admit
,
or
believe
it
;
as
also
S.
Thomas
his
standing
out
and
trying
further
experiments
,
after
all
the
rest
convinced
,
served
for
the
same
ends
.
This
also
much
more
illustrated
the
wonderful
operations
of
the
descent
of
the
Holy
Ghost
upon
them
,
that
was
shortly
after
obtained
of
his
Father
by
our
Lords
Ascention
,
shewing
all
their
spiritual
strength
and
courage
to
have
bin
from
its
efficacy
.
Who
,
though
now
full
of
fears
and
incredulity
they
hid
themselves
,
and
despaired
,
as
it
were
,
of
the
Divine
Omnipotency
and
Goodness
,
then
proclaimed
to
all
the
world
the
Magnaliae
Dei
,
and
feared
neither
Prisons
nor
death
for
the
Testimony
of
Jesus
;
—
Quales
Doctores
Sanctae
Ecclesiae
ante
adventum
bujus
Spiritus
fuerint
,
scimus
;
&
post
adventum
illius
,
cujus
fortitudinis
facti
sunt
,
conspicimus
;
saith
S.
Gregory
.
§
.
123
The
same
day
also
,
before
any
other
of
the
Apostles
,
our
Lord
appeared
to
S.
Peter
,
at
some
time
when
alone
.
Luk.
24
,
34.
1
Cor.
15
,
5.
An
Apparition
mentioned
by
St.
Paul
,
and
St.
Luke
;
some
think
it
might
be
at
his
return
from
the
Sepulcher
,
whilst
John
as
swifter
on
foot
was
then
also
gone
before
him
,
to
tell
the
Disciples
the
strange
and
joyful
news
.
For
he
doubtless
,
together
with
John
,
had
much
argued
the
case
;
as
knowing
the
Soldiers
report
of
the
Disciples
a
fable
;
and
that
Enemies
in
spoiling
the
Tomb
would
in
the
chief
place
have
taken
the
linnen
and
spices
;
and
friends
not
have
stript
the
Body
of
them
:
and
,
from
this
also
,
had
called
to
mind
the
predictions
of
our
Lord
,
and
of
the
Scriptures
,
concerning
his
rising
again
,
intimated
by
St.
John
chap.
20.9
.
and
so
returned
full
of
joy
,
faith
,
and
hopes
to
see
and
reenjoy
him
.
But
this
appearance
to
Peter
seems
to
have
bin
later
,
being
not
known
to
the
rest
,
(
whom
this
Apostle
would
immediatly
have
acquainted
with
it
)
when
the
women
brought
the
same
news
;
nor
yet
,
when
Cleophas
and
his
companion
took
their
journey
to
Emaus
,
who
knew
nothing
of
it
.
To
this
Apostle
our
Lord
first
appeared
;
both
,
as
being
the
chief
of
them
,
by
whom
he
would
have
the
rest
confirmed
in
this
faith
,
before
he
further
manifested
himself
to
them
;
and
also
,
as
being
one
that
more
exceedingly
loved
him
,
see
John
21.15
.
and
so
more
passionatly
lamented
the
absence
and
loss
of
him
;
(
as
he
also
appeared
to
Mary
Magdalen
,
before
the
other
women
)
;
And
also
to
him
,
as
one
more
dejected
and
disconsolate
for
so
late
and
cowardly
a
denial
of
him
;
at
which
also
he
might
think
our
Lord
,
having
taken
some
great
Displeasure
,
withheld
that
gracious
sight
and
fruition
of
him
from
him
,
which
he
vouchsafed
to
the
women
:
for
which
denial
,
so
soon
as
our
Lord
was
pleased
to
comfort
his
grief
with
this
most
beatifying
sight
,
we
may
imagine
he
straight
fell
down
at
his
feet
,
and
with
many
tears
begg'd
pardon
.
And
so
,
after
our
Lords
suddain
departure
(
who
,
now
glorified
,
entertained
no
long
conversation
with
Mortals
)
he
hasted
to
the
rest
of
the
Society
to
confirm
his
Brethren
herein
,
as
one
of
the
greatest
Authority
with
them
;
and
the
first
man
,
that
our
Lord
made
choice
of
to
preach
the
Resurrection
to
them
.
But
several
of
them
still
,
(
to
force
,
as
it
were
,
our
Lord
to
a
more
open
and
publick
discovery
of
himself
,
and
not
to
entertain
a
joy
hastily
,
which
,
defeated
again
,
would
so
much
more
deject
them
)
remained
incredulous
both
after
the
testimony
of
Mary
,
and
of
the
women
,
and
of
Peter
(
see
Mark
.
16.13
.
)
nor
at
first
did
they
believe
,
when
he
himself
appeared
to
them
.
For
the
apparition
of
spirits
ran
still
in
their
mind
,
see
Luk.
24.37
.
and
not
seeing
(
as
too
much
of
seeming
human
reason
usually
darkens-faith
)
why
our
Lord
,
if
risen
and
having
conquered
Death
,
should
thus
appear
and
disappear
(
a
sign
the
Apparition
had
no
reality
in
it
)
and
should
not
come
along
with
Peter
to
them
;
and
shew
himself
either
to
his
friends
,
or
also
to
all
the
rest
of
the
Jews
,
to
consolate
the
one
,
and
confound
the
other
;
else
who
would
credit
a
report
of
him
risen
,
that
was
not
forth-coming
,
or
to
be
seen
?
§
.
124
The
same
day
two
of
the
company
(
in
which
were
several
other
Disciples
and
Followers
of
our
Lord
,
besides
the
eleven
Apostles
,
consulting
concerning
the
present
affairs
)
expecting
no
better
news
,
wept
in
the
afternoon
about
some
business
into
the
Country
,
to
a
Village
called
Emaus
,
lying
Westward
some
seven
or
eight
miles
from
Jerusalem
,
and
not
in
the
road
towards
Galilee
.
One
of
these
was
Cleophas
,
who
was
thought
to
be
Brother
to
Joseph
,
and
so
our
Lords
Uncle
,
and
his
wife
to
be
Mary
of
Cleophas
Jo.
19.25
,
who
is
also
called
there
sister
to
the
blessed
Mother
of
our
Lord
,
and
who
was
one
of
the
women
that
stood
with
the
Blessed
Virgin
by
the
Cross
,
and
that
this
morning
had
visited
the
Sepulcher
and
brought
the
good
news
from
thence
,
who
was
also
the
Mother
of
James
,
Jude
,
Joses
,
and
Simon
or
Simeon
.
[
All
which
were
called
our
Lords
Brethren
,
and
who
probably
all
lived
in
the
same
family
,
at
least
after
the
death
of
Joseph
the
Blessed
Virgins
Husband
,
and
lived
at
Capernaum
after
our
Lords
residence
there
(
see
John
chap.
2.22
.
Luk.
8.19
,
20.
Mat.
12.46
.
)
of
which
sons
of
Cleophas
and
this
Mary
,
two
,
James
and
Jude
,
were
chosen
Apostles
:
James
,
in
relation
to
the
other
Apostle
James
,
the
Son
of
Zebedee
,
being
called
James
the
less
(
Mark
.
15.40
.
)
and
Jude
,
in
the
recital
of
the
Apostles
names
Luk.
6.16
.
—
Jude
1.
called
his
Brother
(
so
that
those
texts
Mark
.
3.21
.
and
John
7.3
,
5.
are
to
be
understood
of
his
kindred
or
friends
more
remote
,
or
with
exception
at
least
to
these
)
:
only
James
there
being
called
the
son
of
Alpheus
,
Alpheus
is
imagined
to
denote
the
same
person
with
Cleophas
:
or
,
if
this
be
not
admitted
;
we
must
stile
this
Mary
,
not
wife
,
but
Daughter
,
of
Cleophas
;
and
Alpheus
to
be
Josephs
Brother
,
and
her
husband
.
This
Cleophas
or
Alpheus
then
,
we
see
,
had
a
near
Relation
to
our
Lord
,
two
of
his
sons
being
Apostles
,
James
and
Jude
;
and
two
of
them
afterwards
Bishops
of
Jerusalem
,
James
first
,
and
,
after
his
Martyrdom
,
his
Brother
Simeon
]
.
§
.
125
He
and
his
companion
discoursing
by
the
way
of
the
things
of
which
their
hearts
were
full
,
the
merits
of
our
Lord
,
the
Injustice
and
cruelty
of
the
Jews
,
and
the
defeatment
of
all
their
hopes
by
his
death
,
our
Lord
,
in
the
disguise
of
a
Traveller
,
overtook
them
;
and
seeing
them
much
dejected
chearfully
asked
them
what
they
were
talking
of
,
that
rendred
them
so
disconsolate
and
sad
;
upon
which
familiarity
Cleophas
,
thinking
he
could
be
no
stranger
to
what
had
hapned
,
nor
to
our
Lords
well
known
merits
,
fell
on
deploring
to
him
his
cruel
sufferings
,
and
all
their
hopes
cut
off
by
his
death
;
who
had
thought
,
he
,
a
Prophet
so
mighty
in
word
and
deed
,
should
have
bin
the
person
that
would
have
redeemed
Israel
:
Moreover
,
that
this
was
the
third
day
after
his
sufferings
;
on
which
formerly
had
bin
some
speech
of
his
rising
again
;
that
some
women
of
theirs
also
,
going
early
to
his
Sepulcher
,
there
found
not
his
Body
;
and
also
said
they
had
seen
a
Vision
of
Angels
,
that
told
them
he
was
alive
:
and
that
some
of
their
men
also
,
repairing
thither
,
found
what
they
said
true
concerning
the
empty
Sepulcher
;
but
no
tidings
or
appearance
to
them
of
our
Lord
at
all
.
Whereupon
our
compassionate
Lord
,
representing
himself
also
as
a
Disciple
and
great
Admirer
of
Jesus
,
freely
and
with
a
certain
authority
shewed
them
,
in
running
through
the
Books
of
Moses
and
the
Prophets
,
that
those
sufferings
of
the
Messias
and
of
his
Death
,
things
which
so
startled
them
,
were
necessary
before
his
entring
into
his
Glory
,
and
were
every
where
presignified
and
foretold
in
the
Scriptures
.
Here
he
shewed
them
,
how
all
the
legal
Sacrifices
were
only
Types
of
the
killing
and
Oblation
of
the
Messias
,
and
expiation
of
sin
by
his
blood
.
Here
he
remembred
them
,
of
the
representation
of
this
only
Son
of
God
his
being
offered
up
by
his
Father
,
by
Abraham's
offering
of
his
only
ion
Isaac
:
of
the
roasting
of
the
Paschal
Lamb
,
his
Type
,
without
a
bone
of
him
being
broken
:
Of
Moses
his
smiting
of
the
rock
,
and
so
water
gushing
out
of
it
:
of
his
nailing
a
brazen
Serpent
on
a
Pole
,
that
all
who
looked
with
faith
upon
it
might
be
healed
(
as
our
Lord
also
came
in
similitudine
peccati
)
:
of
Aarons
dry
and
withered
Rod
afterwards
rebudding
and
flourishing
:
of
Jonah
lying
three
daies
in
the
Whales
belly
and
afterwards
cast
up
:
now
also
he
expounded
to
them
Daniels
weeks
,
remembred
them
of
Hosea's
chap.
6.3
.
—
vivificavit
nos
post
duas
dies
,
in
die
tertia
suscitabit
nos
;
and
of
Davids
Psal.
15.10
.
—
Non
dabis
Sanctum
tuum
videre
corruptionem
.
—
And
de
torrente
in
via
bibet
,
propterea
exaltabit
caput
.
—
Of
Zachary's
chap.
13.6
,
7.
Quae
sunt
plagae
istae
in
medio
manuum
tuarum
:
and
his
Percutiam
Pastorem
,
&
dispergentur
oves
.
These
,
and
all
the
forementioned
descriptions
of
his
passion
,
especially
in
the
Prophet
Esay
chap.
5.3
.
and
in
the
Ps.
21.
and
68.
he
set
before
them
;
and
many
more
in
these
Books
,
than
man's
weak
apprehensions
hath
bin
able
to
discover
;
the
whole
History
and
Prophecies
of
the
Old
Testament
principally
prefiguring
and
representing
the
great
Mystery
of
the
salvation
of
mankind
,
that
was
in
the
latter
daies
to
be
wrought
by
the
Son
of
God
.
These
things
our
Lord
discoursed
,
continuing
his
Speech
till
they
were
now
arrived
at
the
Village
where
their
business
called
them
;
whilst
their
hearts
were
all
on
fire
in
hearing
what
he
said
,
according
to
that
of
the
Psalmist
,
Ps.
18.15
.
Ignitum
eloquium
tuum
&c.
Our
Lord
,
making
as
though
he
would
have
gone
further
,
gave
them
occasion
to
shew
their
hospitality
;
and
so
,
importuned
by
them
to
stay
and
eat
with
them
,
or
also
to
stay
all
night
,
the
day
being
near
an
end
,
and
they
infinitly
longing
after
more
of
his
conversation
and
discourse
,
he
yeilded
to
their
request
;
and
so
sitting
down
at
Table
he
took
the
bread
,
blessed
,
brake
,
and
gave
it
them
,
suddainly
appearing
to
them
in
his
own
likeness
;
or
also
performing
this
Ceremony
in
some
singular
manner
of
benediction
,
as
was
formerly
his
custome
,
well
known
at
least
to
Cleophas
,
Josephs
Brother
,
used
to
the
same
table
.
Or
,
because
we
may
imagine
our
Lords
actions
done
in
the
most
perfect
manner
,
in
this
breaking
of
bread
celebrating
with
them
the
memorial
of
his
Passion
(
after
his
long
discourse
thereof
)
in
the
holy
Eucharist
;
sometimes
expressed
by
breaking
of
bread
,
see
Acts
20.7
.
—
2.46
.
after
he
had
first
sufficiently
instructed
them
in
this
great
Mistery
;
wherein
he
now
,
when
personally
departing
,
yet
would
continue
a
miraculous
presence
of
himself
to
his
Church
to
the
end
of
the
world
.
After
which
given
them
,
and
their
hospitality
thus
amply
rewarded
,
upon
eating
it
,
their
eyes
also
were
no
longer
held
,
but
that
they
clearly
discerned
with
great
reverence
his
Sacred
Majesty
now
in
his
own
form
and
likeness
,
and
knew
him
;
and
after
this
he
suddainly
departed
out
of
their
sight
.
§
.
126
The
two
Disciples
,
ravished
with
what
they
had
seen
and
heard
,
yet
,
by
our
Lords
suddain
withdrawing
himself
,
their
joy
not
unmixed
with
some
sadness
,
presently
returned
back
that
Evening
to
Jerusalem
,
and
told
the
company
there
assembled
all
that
had
hapned
(
their
being
two
together
rendring
their
testimony
more
credible
)
where
they
found
the
Disciples
also
relating
our
Lords
appearance
to
Peter
.
They
reported
also
to
them
his
Sermon
,
and
the
types
in
the
law
,
and
the
Prophets
,
presignifying
such
his
sufferings
before
his
entrance
into
his
Kingdom
:
notwithstanding
which
,
though
many
of
them
were
much
perswaded
,
yet
some
others
(
saith
St.
Mark
chap.
16.13
)
still
remained
incredulous
:
probably
,
arguing
from
our
Lord
's
presently
vanishing
both
from
the
women
,
and
from
St.
Peter
,
and
last
from
these
two
at
Emaus
,
that
it
was
some
Spirit
only
appearing
in
his
likeness
;
For
the
same
conceit
they
had
also
by
and
by
when
our
Lord
appeared
to
themselves
Luk.
24.37
.
§
.
127
After
so
many
messages
and
ocular
Witnesses
of
his
Resurrection
,
sent
to
them
for
the
trial
of
their
faith
,
and
all
by
some
of
them
still
discredited
,
now
late
at
night
,
as
they
were
after
Supper
sitting
and
debating
these
things
,
and
some
it
seems
still
contradicting
,
the
doors
being
fast
shut
for
fear
of
the
Jews
,
who
also
had
spread
a
report
of
them
,
that
they
had
stoln
away
our
Lords
Body
,
our
Lord
himself
suddainly
appeared
in
the
midst
of
them
;
at
which
they
were
at
first
much
affrighted
;
thinking
him
some
night-walking-Spirit
,
knowing
the
doors
to
be
firmly
bolted
,
and
perceiving
him
descending
,
rather
then
entring
in
,
among
them
.
But
our
Gracious
Lord
soon
allayed
this
astonishment
,
saluting
them
with
a
Pax
vobis
,
the
usual
and
Antient
salutation
of
the
Jews
;
but
this
pax
of
his
extraordinary
,
and
not
sicut
Mundus
Jo.
14.27
.
working
in
the
Soul
the
effect
,
whilst
he
spake
with
his
mouth
the
words
.
Then
,
mildly
reprehended
them
,
that
they
had
remained
so
obstinatly
incredulous
to
the
Eye-witnesses
that
came
to
them
,
in
a
matter
also
so
often
foretold
them
,
nor
yet
believed
their
own
eyes
at
present
,
but
took
him
for
a
Spirit
:
then
proceeded
to
discover
and
shew
them
the
scars
of
the
wounds
he
had
received
in
his
hands
,
feet
,
and
side
;
those
noble
scars
which
his
glorified
Body
in
heaven
still
retains
,
eternal
Witnesses
of
his
love
to
mankind
,
and
with
which
he
will
appear
at
his
second
coming
,
for
the
greater
confusion
of
his
Enemies
;
when
,
saith
S.
John
Apo.
1.7
,
they
shall
look
on
him
whom
they
have
pierced
;
and
whose
tender
of
mercy
,
after
it
,
they
also
rejected
.
He
bad
them
also
to
feel
and
handle
his
true
flesh
and
bones
different
from
Spirits
;
therefore
saith
the
Apostle
,
not
only
—
Quod
audivimus
,
quod
vidimus
,
but
,
manus
nostrae
contrectaverunt
de
verbo
vitae
.
Then
,
what
only
remained
for
their
satisfaction
,
whilst
the
excess
of
their
Joy
and
wonder
still
suspended
their
full
assent
and
belief
,
he
called
for
meat
,
and
eat
also
before
them
of
that
poor
fare
,
which
they
were
provided
of
,
though
in
this
great
Feast
,
and
to
which
our
Lord
also
had
bin
most
accustom'd
,
a
piece
of
a
broild
fish
,
and
of
an
hony-comb
,
the
one
plentiful
in
the
woods
of
this
countrey
,
and
the
other
a
common
food
among
Fishermen
;
perhaps
the
relicks
of
their
Supper
but
now
ended
.
Of
which
after
he
had
eaten
,
he
gave
to
them
the
remainder
,
saith
the
vulgar
in
S.
Luke
chap.
24.43
.
Et
cum
manducasset
coram
eis
,
sumens
reliquias
dedit
eis
.
To
partake
of
what
he
Sanctified
,
and
that
they
might
say
they
had
eat
and
drunk
with
him
,
as
also
those
at
Emaus
.
See
Act.
1.4
.
After
he
had
thus
eaten
before
them
,
and
by
all
these
waies
satisfied
them
(
excepting
only
Thomas
absent
)
of
the
truth
and
reality
of
that
,
the
Testimony
of
which
they
were
to
spread
abroad
through
all
the
world
,
and
for
which
afterwards
to
lay
down
their
lives
;
he
made
much
what
to
them
the
same
Sermon
or
Discourse
,
as
to
the
two
Disciples
that
went
to
Emaus
;
instructing
them
in
what
they
were
afterwards
to
instruct
the
Jews
and
all
other
Nations
;
expounding
to
them
the
Law
and
the
Prophets
;
shewing
them
the
many
predictions
concerning
the
Messias
his
Sufferings
,
Resurrection
,
and
so
entrance
into
his
Glory
(
a
many
of
which
they
mentioned
afterward
in
their
Sermons
in
the
Acts
)
opening
their
understandings
to
understand
the
Scriptures
.
§
.
128
Afterward
,
more
particularly
addressing
himself
to
his
Apostles
,
he
told
them
,
in
this
and
several
other
apparitions
made
to
them
before
his
Ascension
,
that
he
was
very
shortly
to
go
into
Heaven
to
his
Father
,
and
leave
them
here
behind
him
;
That
all
power
both
in
Heaven
and
Earth
was
given
to
him
;
that
therefore
by
this
his
Authority
he
also
sent
them
to
preach
the
Gospel
to
all
Nations
,
and
witness
to
them
the
things
they
had
seen
and
heard
from
him
,
but
beginning
their
predication
first
at
Jerusalem
and
to
Gods
former
people
the
Jews
:
That
they
should
preach
to
them
repentance
and
remission
of
sin
thro
his
name
,
and
also
the
observation
of
all
those
things
which
he
had
commanded
them
:
And
that
they
should
also
Baptize
them
In
the
name
of
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
;
instructing
them
,
that
who
so
believed
in
him
and
were
baptized
(
which
was
the
Sacrament
instituted
for
washing
away
their
sins
,
for
conferring
on
them
the
Spirit
of
regeneration
,
and
for
initiating
them
into
his
Church
)
should
be
saved
;
and
the
unbelieving
damned
:
And
that
great
signs
also
should
follow
them
that
believed
,
and
were
of
the
Christian
profession
;
which
signs
should
bear
witness
to
the
truth
of
their
faith
and
Religion
:
That
in
his
name
they
should
speak
strange
languages
,
cure
the
sick
,
cast
out
Devils
,
and
have
a
special
command
over
all
the
powers
of
the
Enemy
(
as
they
are
called
Luk.
10.19
.
)
in
taking
up
or
treading
on
Serpents
,
or
in
hapning
to
drink
any
poison
,
not
to
receive
any
hurt
from
them
.
Not
that
all
Believers
should
do
such
Miracles
,
but
that
these
should
still
remain
in
the
Church
or
Congregation
of
true
Believers
,
Testimonies
and
Evidences
of
Gods
special
favours
to
,
and
presence
with
,
them
.
§
.
129
At
last
he
proceeded
to
their
solemn
Ordination
:
wherein
,
after
he
had
pronounced
a
second
Pax
vobis
,
and
a
sicut
misit
me
Pater
,
&
ego
mitto
vos
,
He
breathed
upon
them
with
his
most
Sacred
mouth
,
and
said
these
words
,
used
ever
since
by
them
and
their
Successors
in
the
ordination
of
others
;
—
Receive
ye
the
Holy
Ghost
,
whose
sins
ye
shall
forgive
[
i.
e.
by
Baptism
,
or
for
those
committed
afterwards
,
by
Absolution
,
upon
confession
and
repentance
or
penance
]
they
are
forgiven
them
;
and
whose
sins
ye
shall
retain
[
i.
e.
by
not
baptizing
,
or
absolving
;
or
further
binding
with
Church-censures
the
impenitent
,
and
obstinat
]
they
are
retained
;
And
so
solemnly
promised
to
be
with
them
and
their
Successors
,
with
his
power
and
protection
,
till
the
end
of
the
world
,
and
the
time
of
his
return
to
judg
it
.
§
.
130
This
said
,
he
disappeared
also
to
them
,
as
he
had
done
several
times
already
to
the
other
(
which
caused
in
them
,
now
,
less
wonder
at
the
former
)
leaving
their
hearts
replenished
with
great
consolation
.
After
this
,
done
on
the
second
day
of
the
Feast
and
the
first
of
his
Resurrection
,
he
absented
himself
from
them
till
the
Eighth
,
when
that
solemn
Festivals
Octave
was
fully
ended
,
and
the
people
were
upon
their
return
to
their
own
countreyes
and
habitations
.
Where
,
for
this
time
,
our
Lords
glorious
Person
was
,
together
with
those
other
Saints
whose
Bodyes
were
raised
with
him
,
till
his
Ascension
,
would
be
too
much
curiosity
to
inquire
.
It
seems
,
he
was
pleased
to
observe
the
fixed
laws
of
the
Divine
wisdom
for
Souls
or
Persons
already
translated
to
the
next
life
;
viz.
to
have
no
more
familiar
or
long-during
converse
with
those
of
this
(
for
so
neither
did
Elias
and
Moses
make
any
long
stay
with
our
Lord
in
the
Holy
Mount.
)
As
for
other
good
ends
,
so
perhaps
for
this
,
the
greater
merit
of
our
faith
,
here
,
concerning
the
life
,
and
affairs
,
of
the
world
to
come
.
§
.
131
S.
Thomas
,
one
of
the
eleven
,
was
absent
when
our
Lord
thus
appeared
;
where
some
imagine
,
from
the
fear
he
formerly
bewrayed
John
11.5
.
that
he
might
not
be
as
yet
returned
to
the
Society
since
their
dispersion
on
Thursday
night
at
our
Lords
apprehension
;
and
so
might
not
have
heard
,
as
the
rest
,
of
our
Lord
's
former
appearings
,
at
all
to
the
women
and
to
Peter
&c
:
He
,
whether
the
same
night
,
or
afterwards
,
being
come
to
them
,
and
informed
of
their
having
seen
our
Lord
,
yet
,
for
a
greater
manifestation
still
of
our
Lords
Resurrection
,
and
for
begetting
in
this
Apostle
more
humility
,
continued
in
the
same
incredulity
as
to
their
relations
,
(
though
so
many
)
as
they
had
done
to
the
other
;
likely
,
perswaded
by
the
Circumstances
,
of
his
appearing
in
the
night
,
coming
through
Doors
shut
,
and
making
scarse
any
stay
at
all
with
persons
to
whom
he
had
formerly
shewed
so
much
affection
,
but
suddainly
vanishing
again
,
that
it
might
be
some
airy
spirit
subject
in
his
motions
to
the
order
of
a
Superior
power
.
And
,
though
they
related
to
him
also
their
having
seen
his
scars
,
and
touched
his
body
,
(
or
at
least
invited
to
do
it
)
yet
he
fancied
that
this
was
not
done
to
purpose
,
but
ought
to
be
better
examined
;
and
,
that
,
if
he
had
bin
there
,
he
would
have
thrust
his
hand
into
the
Gash
in
our
Lords
side
,
and
his
fingers
into
the
holes
made
by
the
nails
&c
:
Notwithstanding
that
this
person
,
besides
his
hearing
our
Lords
many
predictions
to
them
of
his
Resurrection
,
was
present
with
the
rest
at
our
Lords
raising
from
death
,
after
laid
upon
the
Bier
,
the
widdows
son
at
Naim
;
and
again
,
at
his
raising
of
Lazarus
out
of
his
Sepulcher
,
when
he
had
lain
longer
time
there
,
than
our
Lord
had
done
.
But
this
too-much
suspicious
and
despondent
inclination
of
his
had
appeared
also
several
times
formerly
(
that
we
may
see
,
what
materials
our
Lords
Grace
wrought
upon
,
and
not
to
be
discouraged
)
:
as
,
in
those
words
of
his
at
our
persecuted
Lords
return
into
Judea
for
the
raising
of
Lazarus
;
Jo.
11
:
16.
He
then
presently
resolving
that
there
our
Lord
,
and
they
must
lose
their
lives
;
and
in
his
words
again
John
14.5
.
where
,
our
Lord
telling
his
Disciples
of
his
departure
shortly
,
and
that
they
knew
the
place
and
the
way
whither
he
went
,
Thomas
dejectedly
replied
,
that
they
knew
not
whither
he
went
,
and
how
could
they
know
the
way
thither
?
To
whom
our
Lord
answered
:
that
his
Journey
was
a
Return
to
Heaven
to
his
Father
whence
he
came
,
and
that
He
himself
,
believed-in
,
was
the
way
thither
.
Yet
,
after
the
descent
and
renovation
of
the
Holy
Spirit
,
this
Apostle
especially
was
made
choice
of
to
be
a
most
eminent
Assertor
of
the
same
Resurrection
,
and
Propagator
of
the
Gospel
throughout
India
,
and
the
remotest
Nations
of
the
East
,
fulfilling
our
Lords
words
Acts
1.8
.
—
Et
usque
ad
ultimum
terrae
;
and
there
at
last
laid
down
his
life
for
it
.
§
.
132
Our
Lord
then
on
the
eighth
day
of
his
Resurrection
(
observing
punctually
the
same
day
of
the
week
as
before
,
thus
to
recommend
the
solemnity
thereof
to
all
Posterity
:
for
which
it
hath
ever
since
been
solemnly
honoured
also
in
the
Church
,
and
called
the
Lords
Day
,
see
Apoc.
1.
)
when
this
great
Festival
was
now
concluded
,
and
the
Disciples
were
all
together
again
at
Even
,
whom
perhaps
business
in
the
day
time
had
divided
,
purposing
now
their
return
into
Galilee
;
and
Thomas
now
with
them
,
being
also
a
Galilean
(
where
we
find
him
afterwards
going
on
fishing
with
St.
Peter
and
others
)
;
our
Lord
,
I
say
,
about
the
same
time
of
night
,
and
the
doors
shut
,
as
before
,
appeared
again
in
the
midst
of
them
:
and
,
after
his
usual
salutation
Pax
vobis
,
He
,
according
to
his
zeal
John
17.12
.
Quos
dedisti
mihi
,
custodivi
;
&
nemo
ex
eis
periit
,
particularly
addressed
his
speech
to
St.
Thomas
;
and
when
,
shewing
his
omniscience
,
he
had
repeated
to
him
the
incredulous
words
spoken
by
him
in
his
absence
,
with
a
most
gracious
condescendence
to
his
weakness
,
invited
him
to
examine
his
body
freely
;
to
put
his
finger
hardily
in
the
holes
of
the
Nails
,
and
his
hand
into
the
larger
wound
made
in
his
side
,
and
at
last
become
a
true
Beleiver
;
and
joine
his
Testimony
thereof
to
the
world
with
the
rest
of
his
Apostles
.
St.
Thomas
,
doubtless
,
upon
such
an
appearance
,
and
speech
to
him
,
much
confounded
,
and
being
already
sufficiently
perswaded
and
convinced
of
his
error
and
fault
,
needed
now
no
further
experiment
for
the
confirmation
of
his
Faith
,
had
not
our
Lord
pressed
him
to
it
.
After
which
,
as
it
were
elevated
into
another
extreme
,
he
cried
out
My
Lord
,
my
God
:
and
,
acknowledging
more
than
these
scars
evidenced
to
him
,
not
only
the
Resurrection
of
his
true
body
,
but
the
Divinity
of
his
Person
,
which
effected
it
,
equalled
that
confession
of
the
highest
Apostle
.
Mat.
16.16
.
Upon
which
our
Lord
,
gently
reprehending
such
an
obstinat
and
resolute
unbelief
,
as
had
formerly
lodged
in
him
,
uttered
those
gracious
and
comfortable
words
for
all
those
,
that
,
by
reason
of
his
suddain
removal
from
the
Earth
,
could
not
have
St.
Thomas
his
lot
to
see
,
feel
,
or
touch
him
,
that
he
indeed
believed
because
he
had
seen
him
;
but
Blessed
they
,
who
have
not
seen
and
yet
have
believed
;
leaving
this
Benediction
on
the
greater
virtue
of
their
faith
for
ever
;
who
in
latter
times
,
not
having
the
like
Evidence
,
should
nevertheless
persevere
in
the
like
faith
and
adherence
to
him
.
In
the
constitution
of
which
faith
a
pious
affection
of
the
will
is
indeed
a
principal
ingredient
(
according
to
Quod
volumus
facile
credimus
)
;
and
that
which
God
most
valueth
and
rewardeth
.
§
.
133
Thus
our
good
Lord
,
in
condescension
to
our
weakness
,
and
for
laying
a
foundation
of
the
Christian
Faith
the
freer
from
all
contradiction
and
dispute
,
was
pleased
to
retain
the
breaches
of
his
sufferings
still
in
his
glorified
body
;
and
to
suffer
one
of
his
dear
Disciples
to
fall
into
such
a
gross
and
obstinate
incredulity
,
as
the
searching
of
these
only
could
cure
.
And
these
honourable
marks
,
received
in
that
infernal
and
bloody
war
with
the
powers
of
Darkness
,
are
still
retained
by
him
at
this
day
;
with
these
he
appeared
before
the
Throne
,
Agnus
tanquam
occisus
(
saith
S.
John
Apocal.
5.6
.
)
and
with
those
he
will
appear
in
Majesty
at
his
second
coming
to
Judgment
;
for
the
greater
confounding
of
those
Beholders
who
inflicted
them
,
and
of
all
the
wicked
,
when
he
then
represents
to
them
the
great
things
he
suffered
to
have
saved
them
.
See
Zach.
12.10
.
and
13.6
.
compared
with
Apoc.
1.7
.
Behold
he
cometh
with
Clouds
,
(
saith
St.
John
)
and
every
eye
shall
see
him
,
and
they
that
pierced
him
,
and
they
shall
bewail
themselves
upon
Him
:
and
those
his
scars
he
now
sitting
at
Gods
right
hand
,
perpetually
shews
to
his
heavenly
Father
for
mitigating
his
wrath
to
sinners
:
and
these
himself
also
daily
looks
upon
,
to
mind
him
how
much
out
salvation
cost
him
,
and
so
the
more
to
perfect
,
preserve
,
and
take
care
of
,
so
dear
a
purchase
.
For
which
gracious
ostentation
of
them
they
seem
also
to
have
bin
placed
in
the
most
visible
parts
of
his
body
;
so
that
he
cannot
now
stretch
forth
an
hand
,
or
move
a
foot
,
without
shewing
these
holy
Relicks
of
his
infinite
love
to
mankind
:
Therefore
are
they
so
quickly
observed
by
the
Prophet
Quae
sunt
plagae
istae
in
medio
manuum
tuarum
?
Zach.
13.6
.
These
also
remain
to
be
hereafter
to
all
his
Saints
in
the
beholding
of
these
,
plagae
,
quibus
plagatus
est
(
as
he
answers
in
the
Prophet
)
in
domo
eorum
qui
diligebant
eum
,
wherewith
he
was
wounded
in
the
house
of
his
friends
(
or
who
had
reason
to
be
so
)
an
eternal
incentive
of
their
love
and
gratitude
toward
him
;
as
also
,
now
the
meditation
of
them
an
excitive
of
a
penitent
grief
in
us
for
our
sins
that
caused
them
;
as
the
same
Prophet
foretold
chap.
12.10
.
alluded
to
by
St.
John
Aspicient
in
eum
quem
confixerunt
,
&
plangent
eum
planctu
,
quasi
super
unigenitum
;
&
dolebunt
super
eum
,
ut
doleri
solet
in
morte
primogeniti
[
the
only
begotten
Son
of
God
,
slain
for
us
]
:
Magnus
planctus
sicut
planctus
Adadremmon
in
campo
Mageddon
;
i.
e.
like
the
mourning
for
the
pious
Josiah
,
the
great
Darling
,
and
last
good
King
,
of
Judah
;
shortly
after
which
the
Nation
of
the
Jews
was
delivered
up
into
captivity
,
as
it
was
also
,
after
our
Saviour
slain
.
Yet
here
we
may
not
imagine
,
that
these
piercings
of
our
Lords
Flesh
,
that
now
still
remain
unclosed
,
are
any
Deformity
to
that
Sacred
Body
,
but
rather
are
represented
therein
with
some
extraordinary
splendor
and
beauty
,
and
become
a
singular
ornament
to
it
.
§
.
134
These
scars
then
were
thus
perused
by
St.
Thomas
;
and
,
after
such
his
confession
and
Doxology
,
he
honoured
with
the
same
Commission
for
publishing
this
Gospel
to
the
world
,
as
the
other
Apostles
had
bin
that
day
sevennight
.
After
which
our
Lord
appointed
a
certain
day
and
place
in
Galilee
(
see
Mat.
28.16
.
)
when
he
would
,
yet
more
publickly
,
shew
and
manifest
his
Resurrection
from
death
;
not
only
to
them
now
well
confirmed
therein
,
but
also
to
the
rest
of
his
Disciples
and
Converts
,
most
numerous
in
that
Countrey
of
his
most
frequent
residence
and
preaching
;
and
,
where
also
such
a
concourse
of
them
might
be
with
the
least
noise
,
or
notice
of
the
State
.
And
so
the
Paschal
Feast
ended
,
the
Apostles
,
as
also
our
Lords
Mother
and
the
other
Galilean
women
;
that
had
〈◊〉
on
him
,
returned
with
great
joy
to
their
ordinary
abodes
,
there
expecting
the
time
of
this
happy
revisit
;
and
publishing
(
to
all
his
Followers
especially
)
the
glad
news
of
the
revivification
of
our
Lord
,
and
at
what
time
and
place
they
,
also
,
might
be
made
eye
witnesses
thereof
.
§
.
135
Though
the
Apostles
had
already
received
a
Commission
from
our
Lord
,
of
publishing
the
Gospel
and
our
Lords
Resurrection
,
and
kingdom
,
to
the
Jew
and
Gentile
,
of
Baptizing
them
&c.
yet
were
they
not
to
enter
upon
this
office
till
they
were
endued
with
further
Gifts
,
from
on
high
,
to
be
procured
for
them
by
our
Lords
Ascension
.
In
expectation
therefore
of
these
things
,
and
of
his
reappearance
to
them
in
Galilee
,
many
of
them
continued
together
,
as
also
our
Lords
Holy
Mother
,
probably
in
Capernaum
the
place
of
our
Lords
former
ordinary
abode
,
at
S.
Peter's
,
or
also
Zebedee's
,
house
;
and
spending
their
time
there
,
as
afterwards
at
Jerusalem
,
Act.
1.14
.
in
Praier
,
and
Praises
,
and
holy
discourse
;
and
frequented
by
many
others
,
that
had
bin
former
Disciples
and
Admirers
of
our
Lord
;
to
whom
privatly
they
communicated
his
Resurrection
,
and
confirmed
them
in
the
faith
.
§
.
136
After
not
many
daies
,
St.
Peter
,
whom
the
rest
much
observed
and
complyed
with
,
mentioned
one
evening
to
those
with
him
his
purpose
to
go
out
on
fishing
(
for
which
the
calmness
and
darkness
of
the
night
,
whereby
the
fish
are
less
frighted
with
their
Nets
,
as
the
best
season
)
used
before
by
them
see
Luk.
5.5
.
some
think
,
because
our
Lords
apparitions
were
usually
on
the
first
day
of
the
week
,
his
Resurrection
day
,
that
this
was
the
Evening
after
the
Sabbath
was
ended
,
and
when
they
had
bin
two
or
three
daies
in
Galilee
.
This
employment
St.
Peter
might
undertake
for
the
present
(
but
without
all
thoughts
doubtless
of
any
continuance
of
it
)
not
to
seem
void
of
business
,
or
ashamed
of
his
former
Trade
;
as
also
,
to
make
some
better
provision
for
their
necessary
sustenance
.
The
Disciples
,
that
were
present
,
consented
also
to
go
with
him
;
probably
,
all
or
most
of
them
also
formerly
Fishermen
.
The
Persons
were
Zebedees
two
sons
,
James
and
John
.
(
Between
the
latter
of
which
and
St.
Peter
was
a
more
intimate
affection
,
and
they
seldom
parted
from
one
another
.
)
Thomas
,
Nathanael
,
and
two
others
not
named
;
some
conjecture
these
might
be
St.
Andrew
,
Peter's
Brother
:
and
St.
Philip
his
Fellow-townsman
.
And
Nathanael
here
,
(
who
is
not
mentioned
by
this
name
but
only
by
St.
John
,
being
a
Galilean
,
a
familiar
acquaintance
of
Philips
,
and
called
at
the
same
time
with
him
,
and
who
then
made
such
an
early
and
noble
confession
of
our
Lord
Jo.
1.49
.
acknowledging
him
the
Son
of
God
and
King
of
Israel
;
and
then
also
declared
by
our
Lord
so
sincere
and
upright
a
Person
,
and
here
also
joined
with
them
,
by
the
name
of
Disciples
here
Jo.
21.14
.
being
meant
Apostles
)
is
supposed
to
have
bin
one
of
the
twelve
,
and
in
the
other
Evangelist
called
by
his
Fathers
name
Bar-Tholomew
,
as
Peter
Bar-Jona
;
which
Bartholemew
,
in
reciting
of
the
Apostles
names
,
is
also
joined
and
placed
next
to
Philip
,
Mat.
10.3
.
and
Mark
.
3.18
.
The
Ship
and
Nets
,
they
used
,
probably
were
those
which
in
their
former
constant
attendance
on
our
Lord
,
were
left
to
the
management
of
their
near
Relations
,
and
friends
,
old
Zebedee
and
his
Servants
;
and
perhaps
St.
Peters
Wife
,
and
his
Mother
,
for
their
better
lively-hood
,
by
some
hired
servants
still
continued
the
trade
.
Which
Ships
,
or
Barkes
,
also
,
were
on
several
occasions
made
use
of
by
our
Lord
,
whilst
he
passed
to
and
fro
,
upon
the
the
Lake
to
the
Regions
and
Towns
adjoining
.
These
Persons
then
being
many
of
the
chief
of
the
Apostles
,
seven
of
them
in
all
,
which
is
a
number
much
celebrated
in
Scripture
,
went
out
together
on
fishing
;
and
that
they
might
be
the
better
prepared
for
the
next
mornings
Miracle
,
all
that
night
,
though
labouring
hard
,
caught
not
a
fish
;
as
it
also
hapned
to
Peter
before
,
at
our
Lords
first
calling
him
from
his
trade
,
Luk.
5.5
.
&c.
and
he
might
imagine
this
a
punishment
of
his
return
to
it
,
now
so
long
deserted
,
when
designed
for
another
employment
.
The
next
morning
our
Lord
standing
on
the
shore
,
but
unknown
,
in
his
former
loving
,
and
familiar
way
calling
them
children
,
asked
them
if
they
had
any
meat
,
as
if
he
would
have
bought
some
fish
of
them
:
to
whom
they
answering
they
had
none
,
he
directed
them
to
cast
their
Net
on
the
right
side
of
the
ship
and
they
should
find
some
;
which
they
very
obsequiously
did
;
perhaps
suspecting
something
concerning
the
Person
by
his
language
of
calling
them
children
[
he
making
choice
of
this
dearest
term
of
love
and
affection
,
rather
than
others
of
subjection
,
and
frequently
using
it
.
See
Mark
.
10.24
.
children
,
how
hard
is
it
,
and
John
13.33
.
little
children
,
yet
a
while
I
am
with
you
&c
:
which
word
also
the
Apostles
used
to
their
Disciples
,
and
Converts
2
Cor.
6.13
.
Gal.
4.19
.
]
perhaps
also
they
calling
to
mind
the
former
Miracle
our
Lord
had
wrought
in
this
kind
,
after
they
had
laboured
so
another
whole
night
and
caught
nothing
.
This
was
no
sooner
done
,
but
they
perceived
their
Net
so
ponderous
with
the
fishes
it
had
enclosed
,
that
,
not
able
to
lift
it
up
into
the
ship
,
they
were
forced
to
drag
it
along
toward
the
shore
.
Upon
which
St.
John
said
to
Peter
,
that
certainly
it
was
our
Lord
,
either
by
his
quicker
sight
better
discerning
him
;
or
from
this
great
Miracle
perswaded
thereof
.
Peter
,
according
to
his
wonted
fervour
and
courage
,
and
moved
by
an
extraordinary
love
he
bare
to
our
Lord
,
impatient
of
the
slow
motion
of
the
Ship
,
dragging
gently
the
laden
Net
,
girding
only
close
to
him
his
Fishers
coat
without
further
apparelling
himself
,
threw
himself
into
the
Sea
,
it
being
not
far
to
the
shore
.
(
Methinks
this
action
somewhat
resembling
these
two
Disciple's
behaviour
at
our
Lords
Sepulcher
,
where
John
first
discovered
,
and
Peter
first
entred
)
where
,
after
his
having
adored
our
Lord
,
and
the
others
now
arrived
,
he
went
up
again
into
the
Boat
to
help
them
to
land
the
Net
,
full
of
great
fishes
,
in
number
one
hundred
fifty
three
,
yet
without
the
least
breach
of
the
Net
.
The
former
story
of
the
Apostles
fishing
,
at
their
first
call
to
follow
Christ
,
and
so
to
become
Fishers
of
men
,
and
the
Miracle
then
done
by
our
Lord
,
varying
in
several
Circumstances
from
this
,
gave
occasion
to
St.
Austin
in
Johan
.
Tract.
122.
(
knowing
no
casualty
to
be
in
our
Lords
Works
,
but
all
as
Parables
,
significative
,
and
predesigned
with
an
infinite
wisdom
,
more
than
we
can
for
the
present
discover
)
to
conjecture
these
two
fishings
to
represent
the
two
states
of
the
Church
,
before
,
and
after
,
the
Resurrection
,
when
all
things
will
be
perfected
.
In
the
first
therefore
he
observes
;
That
the
Disciples
were
bidden
by
our
Lord
,
then
in
the
Ship
together
with
them
,
to
cast
their
Nets
;
but
not
so
particularly
,
on
the
right
side
of
the
ship
;
That
the
fish
caught
were
some
great
,
some
small
;
not
drawn
to
the
land
,
but
taken
into
the
ship
;
that
by
the
Multitude
of
them
the
Net
was
broken
;
and
by
their
weight
the
ship
in
hazard
to
be
sunk
;
no
certain
number
of
them
taken
;
no
feast
or
entertainment
of
the
Fishermen
after
their
toil
:
But
in
this
latter
,
Our
Lord
is
standing
on
,
and
calling
to
them
from
,
the
shore
;
the
Apostles
being
seven
,
that
is
,
a
compleat
number
,
are
bidden
to
cast
their
Net
,
and
all
the
fish
are
taken
,
on
the
right
side
of
the
ship
;
these
a
certain
number
;
all
great
ones
;
drawn
to
land
;
no
Net
broken
,
or
ship
hazarded
sinking
by
them
;
no
tempest
rising
,
as
formerly
,
in
St.
Peters
passing
thro
the
Sea
to
our
Lord
;
All
things
now
made
ready
before
hand
here
by
our
Lord
for
the
Apostles
Entertainment
,
and
they
here
feasted
by
him
,
and
eating
of
the
fruit
of
their
labours
&c
:
The
first
of
these
therefore
seeming
more
generally
to
represent
,
in
the
present
Sea
of
this
world
,
the
gathering
of
Nations
,
by
the
Net
of
the
Preachers
of
the
Gospel
,
into
the
external
profession
of
the
Christian
Faith
;
where
some
also
break
these
Nets
and
are
lost
;
and
by
their
factions
also
hazard
the
Church
,
the
Ship
that
carries
them
&c.
But
the
latter
seeming
to
represent
,
at
the
end
of
the
world
,
when
our
Lord
is
on
the
shore
,
the
collection
of
the
Elect
,
the
children
of
the
right
hand
;
whereof
there
is
a
certain
number
;
none
lost
out
of
the
Net
;
all
great
and
considerable
;
the
number
of
which
also
exprest
viz.
153.
(
which
number
as
St.
Austin
observes
is
the
summ
of
a
computation
of
all
the
numbers
from
1.
to
17
:
and
,
as
S.
Gregory
,
the
product
of
17.
multiplied
by
9.
or
3
times
3.
)
contains
in
it
some
mystical
signification
;
which
,
whether
relating
to
the
several
Nations
,
or
to
the
most
eminent
Saints
,
converted
by
them
,
or
to
some
other
thing
,
remains
to
be
manifested
hereafter
:
where
it
is
observed
,
that
the
number
of
people
of
the
Nations
,
that
were
found
in
Israel
in
Salomons
daies
,
and
by
him
made
Labourers
in
the
building
of
the
Temple
,
came
to
153.
thousand
see
2
Chron.
2.17
.
not
reckoning
the
Fraction
.
Lastly
,
after
all
,
follows
our
Lords
entertaining
these
his
Servants
with
eternal
Joyes
and
Festivals
prepared
by
him
for
them
.
See
such
a
fishing
alluded
to
by
our
Lord
,
Mat.
13.47
,
in
his
comparing
the
Kingdom
of
Heaven
to
a
Net
&c.
which
at
last
is
drawn
to
shore
,
and
the
good
gathered
into
Vessels
,
but
the
bad
cast
away
;
And
see
such
an
Entertainment
mentioned
Mat.
12.37
.
The
Lord
of
the
Feast
ministring
to
his
Guests
.
Mat.
26.29
.
—
8.11
Apoc.
19.9
.
Assoon
as
landed
,
they
all
saw
clearly
it
was
our
Lord
,
but
in
great
reverence
and
fear
,
perhaps
his
appearance
being
also
more
full
of
Majesty
than
formerly
,
durst
not
ask
him
any
curious
questions
,
who
he
was
,
where
he
abode
,
from
whence
he
came
thither
,
concerning
his
stay
with
them
,
his
kingdom
&c.
There
also
they
saw
a
fire
already
kindled
on
the
shore
,
and
fish
of
our
Lords
own
providing
laid
thereon
,
and
bread
,
all
things
miraculously
prepared
for
their
entertainment
,
without
any
necessity
of
their
provision
or
assistance
:
and
that
our
Lord
could
feast
them
from
his
own
store
;
and
called
to
them
from
the
shore
to
supply
their
wants
,
not
his
.
But
also
he
bad
them
to
bring
some
of
the
fish
they
had
taken
,
that
they
might
partake
of
their
own
labours
,
and
he
also
receive
an
Entertainment
from
them
;
so
after
his
usual
Benediction
he
took
the
bread
and
fish
,
and
divided
and
distributed
these
unto
them
,
sitting
with
him
in
very
great
reverence
and
silence
.
And
,
of
this
taking
their
repast
with
him
,
or
that
on
the
night
after
his
Resurrection
,
it
seems
to
be
,
that
St.
Peter
speaks
to
Cornelius
and
his
company
,
Act.
10.41
.
That
they
did
eat
and
drink
with
him
after
he
rose
from
the
dead
.
§
.
137
After
Dinner
,
and
our
Lord
's
thus
,
by
a
Miracle
,
feeding
of
them
,
as
it
was
his
usual
manner
to
transfer
the
Discourse
to
spiritual
matters
(
see
Jo.
4.10
.
—
6.27
.
—
7.37
.
—
8.34
,
38.
—
9.5
.
)
he
began
to
speak
of
their
feeding
his
sheep
(
as
also
,
after
their
former
great
and
miraculous
draught
of
fishes
Luk.
5
,
he
discourseth
of
their
catching
of
men
)
:
and
here
he
addressed
his
speech
also
particularly
to
Simon
Peter
(
as
he
did
after
the
other
miraculous
draught
Luk.
5.10
.
Simon
,
fear
not
;
from
henceforth
thou
shalt
catch
men
;
and
frequently
elsewhere
;
see
Luk.
22.31
,
32.
Mat.
26.40
.
)
Simon
Peter
being
both
the
cheif
of
them
,
and
also
one
,
who
now
had
shewed
an
extraordinary
love
and
devotion
to
him
,
when
,
being
as
yet
hardly
discovered
by
him
,
he
threw
himself
into
the
Sea
,
not
minding
his
fish
,
for
hast
to
come
to
him
.
Him
,
then
,
he
kindly
bespake
on
this
manner
.
Simon
Bar-Jona
lovest
thou
me
more
than
these
?
As
thou
hast
often
Mark.
14.30
,
31
,
Luk.
22.33
.
and
now
particularly
by
this
last
action
of
thine
made
great
profession
of
it
.
To
whom
the
Apostle
modestly
answered
;
passing
by
any
companion
with
others
,
That
our
Lord
well
knew
,
he
loved
him
.
If
thou
dost
,
saith
he
,
now
I
the
chief
Pastor
am
quitting
this
world
,
and
leaving
them
to
others
,
feed
my
Lambs
;
these
little
ones
,
who
as
yet
are
but
Neophytes
in
,
and
newly
acquainted
with
,
the
Christian
Faith
;
our
Lord
shewing
herein
the
bowels
of
his
affection
not
only
to
the
twelve
,
but
also
those
others
formerly
instructed
by
him
;
And
Qui
redempti
sunt
pretio
magno
.
1
Cor.
6.20
.
Now
,
to
St.
Peter
our
Lord
commits
here
more
particularly
the
feeding
of
them
,
because
he
was
ordained
by
God
his
Father
to
be
the
chief
and
prime
Pastor
of
them
,
under
Christ
:
And
therefore
elsewhere
,
at
the
first
sight
of
him
(
no
doubt
from
the
divine
ordination
)
he
gave
him
the
name
of
Cephas
,
Stone
,
or
Foundation
Jo.
1.42
:
though
Andrew
the
first
called
,
and
,
some
say
,
the
Elder
Brother
.
And
again
,
upon
the
Catholick
Confession
he
made
,
by
God
the
Fathers
revealing
it
to
him
Mat.
16
▪
17.
of
our
Lords
Divine
person
,
he
further
expounded
the
reason
of
this
name
,
that
upon
this
Cephas
he
would
build
his
Church
.
And
again
,
at
his
Passion
,
Satan
being
permitted
by
God
to
tempt
our
Lords
Disciples
,
he
made
some
particular
intercession
for
the
not
failing
of
S.
Peters
Faith
in
such
temptation
:
(
For
,
though
Satan
,
laying
his
closest
siege
to
this
cheif
Apostle
,
he
failed
in
his
confession
of
our
Lord
,
out
of
fear
(
which
was
a
great
fault
)
,
yet
not
in
his
heart
,
out
of
any
infidelity
;
and
his
conversion
from
this
fault
immediatly
followed
with
bitter
weeping
)
.
And
,
as
,
here
,
he
enjoines
him
the
feeding
of
his
sheep
;
so
,
there
also
,
he
recommends
to
him
the
confirmation
of
this
faith
in
the
other
his
Fellow-shepheards
of
these
sheep
;
—
Tu
conversus
confirma
fratres
.
And
,
to
this
special
Commission
here
given
to
Peter
over
our
Lords
Flock
,
S.
Paul
seems
to
relate
Gal.
2.7
.
where
he
saith
,
that
the
Apostles
saw
the
Gospel
of
the
Circumcision
committed
to
Peter
,
which
we
see
it
was
in
this
place
;
our
Lord
then
having
no
sheep
or
flock
,
when
he
said
this
to
Peter
,
save
the
Circumcision
(
in
which
respect
also
our
Lord
himself
is
stiled
by
the
Apostle
,
signifying
his
first
employments
,
Mat.
25.24
.
the
Minister
of
the
Circumcision
Rom.
15.9
.
)
and
God
also
more
eminently
wrought
by
St.
Peter
,
than
by
the
rest
,
the
great
signs
and
wonders
in
converting
of
the
Circumcision
,
as
appears
in
the
Acts
;
as
he
did
by
S.
Paul
,
more
than
by
any
other
,
for
the
conversion
of
Gentiles
.
Tho
,
for
the
Gentiles
also
,
the
honour
of
the
first
conversion
of
them
was
given
to
S.
Peter
;
see
Acts
10.34
.
—
15.7
.
And
,
as
S.
Paul
had
an
extraordinary
Mission
from
Christ
Acts
9.11
.
So
had
he
one
from
the
Church
of
Antioch
;
Act.
13
,
3.
and
,
both
his
Baptism
and
Mission
from
the
Ministry
of
those
,
who
received
this
Power
from
the
Colledge
of
the
Apostles
,
of
which
Peter
was
the
Head
.
Our
Lord
,
to
make
this
charge
effect
the
deeper
impression
on
Peter
,
and
all
his
Successors
,
ceased
not
thus
;
but
repeated
it
;
asking
him
again
and
again
(
only
omitting
the
first
comparison
)
till
Peter
was
grieved
,
Jo.
21.17
.
and
ashamed
,
whether
he
loved
him
;
and
,
upon
the
same
Answer
of
his
,
appealing
to
our
Lords
omniscience
,
made
now
three
times
(
from
whom
our
Lord
may
seem
to
require
this
trinal
confession
to
expiate
and
reverse
his
former
trinal
Denyal
)
he
thrice
iterated
to
him
the
same
charge
,
that
in
the
absence
of
himself
he
should
return
this
love
to
his
little
ones
;
whom
he
sometimes
called
Lambs
,
sometimes
Sheep
,
to
shew
all
in
his
fold
,
old
or
young
committed
to
his
government
,
and
that
all
,
strong
or
weaklings
,
have
need
of
the
Pastors
feeding
them
,
and
were
subjected
to
him
.
After
our
Lord
had
thus
instructed
this
chief
Servant
and
Steward
of
his
houshold
,
Peter
,
what
he
should
do
,
he
began
to
preacquaint
him
also
with
what
he
should
suffer
,
for
him
,
the
more
to
pre-arm
him
for
future
Events
;
and
that
,
nothing
hapning
unexpected
,
or
that
was
not
known
to
be
by
the
divine
Providence
predesigned
;
such
things
might
afterwards
less
surprise
him
;
and
that
the
conceit
of
a
present
secular
Kingdom
of
our
Lord
,
and
their
advancement
in
his
Court
,
might
be
removed
out
of
his
mind
.
He
then
began
to
tell
him
,
with
a
double
serious
Amen
pronounced
before
it
;
That
,
as
in
his
yonger
age
he
had
gone
whither
,
and
done
what
,
he
pleased
,
so
hereafter
in
his
old
age
he
must
expect
a
change
:
That
,
as
he
must
undertake
great
labours
for
his
sake
,
so
undergo
great
afflictions
,
and
be
made
like
unto
his
Master
he
so
loved
,
Mat.
26.35
.
as
in
his
preaching
of
,
so
in
his
sufferings
for
,
the
truth
;
and
fulfil
the
promise
he
had
once
engaged
of
dying
,
if
not
with
,
yet
for
,
him
:
That
one
day
(
as
himself
had
done
)
he
must
stretch
out
his
hands
,
and
another
gird
him
,
and
carry
him
away
whither
he
would
not
,
to
Prison
and
to
the
Cross
;
signifying
to
him
that
he
should
glorify
God
his
Father
by
Martyrdom
,
and
the
Cross
,
as
himself
had
done
.
Which
accordingly
happened
in
the
thirteenth
year
of
Nero
,
after
he
had
diligently
fed
Christ's
sheep
,
after
this
(
transiens
universa
,
visiting
all
places
Acts
9.32
.
)
for
thirty
five
years
.
§
.
138
And
so
our
Lord
rising
up
,
and
saying
to
Peter
(
chiefly
intended
in
a
mystical
sense
)
follow
me
i.
e.
my
example
,
in
undergoing
such
Events
as
he
had
discovered
to
him
with
all
valour
,
alacrity
,
and
constancy
,
he
walked
on
the
shore
,
Peter
at
a
nearer
distance
attending
him
.
Who
turning
him
about
,
and
seeing
John
coming
after
them
,
probably
,
somewhat
before
or
faster
than
the
rest
,
presuming
on
the
love
our
Lord
bare
to
him
;
to
whom
also
Peter
,
as
well
as
our
Lord
,
had
an
extraordinary
affection
,
he
took
the
boldness
,
having
heard
his
own
doom
,
to
inquire
of
his
al-knowing
Master
concerning
this
his
dear
friend
,
what
the
Divine
good
pleasure
had
ordeined
also
touching
him
.
To
whom
our
Lord
,
repressing
the
Apostles
curiosity
,
returned
somewhat
a
dubious
Answer
:
That
,
if
he
would
have
John
tarry
till
his
coming
,
this
nothing
concerned
him
;
but
that
he
should
prepare
himself
to
follow
him
in
that
way
of
death
and
suffering
as
himself
had
trod
before
him
.
See
Jo.
13.36
.
Now
,
Johns
stay
till
our
Lords
coming
being
capable
of
several
senses
;
viz.
either
our
Lords
last
coming
to
the
general
Judgment
,
in
those
times
imagined
not
far
off
;
or
his
coming
in
that
signal
Judgment
of
his
upon
the
Jewish
Nation
at
the
destruction
or
Jerusalem
,
which
St.
John
only
out-lived
;
or
his
coming
,
when
he
calleth
and
removeth
his
Servants
away
from
hence
by
natural
death
;
ordinarily
in
Scripture-language
called
his
coming
,
see
Mat.
24.42
,
46
,
50.
Apoc.
2.24
.
—
3.5
.
this
last
,
we
may
imagine
from
the
Event
,
was
our
Lord's
meaning
:
though
the
Disciples
,
either
hearing
these
words
from
our
Lord
,
or
related
to
them
by
St.
Peter
,
from
hence
gathered
,
that
John
,
our
Lords
Favorite
,
should
not
dye
,
but
remain
till
his
second
coming
,
then
commonly
thought
near
at
hand
:
to
which
imagination
of
theirs
,
as
also
of
others
following
,
St.
Johns
long
life
and
some
miraculous
deliverances
,
gave
still
more
strength
;
who
died
not
till
sixty
seven
years
after
this
was
spoken
by
our
Lord
,
and
remained
alive
almost
thirty
years
after
the
Destruction
of
Jerusalem
.
This
opinion
St.
John
,
now
much
aged
,
when
he
writ
this
his
Gospel
endeavoured
to
remove
;
telling
them
,
our
Lord
had
expresly
said
no
such
thing
:
but
left
our
Lords
words
any
further
unexpounded
;
as
not
seeming
any
way
to
decline
or
wave
his
own
Martyrdom
,
which
doubtless
he
much
thirsted
for
,
and
had
in
some
manner
already
undergone
,
and
outlived
it
;
Tertull
de
Praescript
.
Cap.
36.
being
in
Domitian's
persecution
of
the
Christians
,
sent
by
the
Proconsul
of
Asia
,
as
a
chief
Heresiarch
,
to
Rome
;
and
there
cast
into
a
vessel
of
scalding
Oil
to
have
taken
away
his
life
,
but
was
miraculously
preserved
to
make
good
our
Lords
words
,
and
so
banished
into
Patmos
:
from
whence
returned
,
he
writ
his
Gospel
;
shortly
after
which
our
Lord
came
to
call
him
away
in
a
natural
and
peaceable
death
,
when
above
ninety
years
old
.
§
.
139
After
these
occurrences
besides
the
Sea
of
Galilee
(
related
by
S.
John
in
a
Post-script
chap
21.
after
he
had
finished
his
Gospel
,
Chap.
20.
One
Motive
of
which
Postscript
perhaps
was
the
rectifying
a
mistake
in
some
of
the
Disciples
concerning
our
Lords
Prophecy
of
his
staying
till
he
came
)
Our
Lord
suddainly
disappeared
;
leaving
them
in
a
longing
expectation
of
his
return
to
them
,
and
a
more
publick
manifestation
of
himself
in
Galilee
at
the
time
and
place
preappointed
.
§
.
140
At
which
time
a
great
Multitude
of
our
Lords
Converts
in
Galilee
,
having
notice
of
it
from
the
Apostles
,
were
gathered
together
(
this
being
supposed
the
Apparition
St.
Paul
speaks
of
1
Cor.
15.
when
he
saith
,
he
was
seen
of
above
five
hundred
Brethren
at
once
)
in
a
certain
Mountain
of
Galilee
,
imagined
the
same
upon
which
he
was
transfigured
;
and
where
Moses
and
Elias
appeared
to
him
,
and
which
was
by
St.
Peter
called
the
Holy
Mount
.
This
Mount
is
by
many
thought
to
be
Mount
Tabor
,
a
most
beautiful
Hill
,
exactly
round
,
and
ascensible
only
on
one
side
,
not
so
steep
as
the
others
,
and
having
a
Plain
for
about
half
a
mile
Diameter
at
the
top
:
which
hill
our
Lord
,
living
so
near
it
,
situate
about
some
three
or
four
miles
from
Nazareth
,
perhaps
had
sometimes
frequented
in
his
youth
.
But
it
seems
rather
to
be
another
Mountain
nearer
to
Capernaum
(
the
place
of
his
ordinary
Residence
in
Galilee
)
where
also
a-nights
he
frequented
Prayer
;
called
his
twelve
Apostles
;
delivered
the
Beatitudes
;
miraculously
fed
the
Multitudes
Mat.
15.29
.
and
which
was
more
convenient
for
the
assembling
of
his
Converts
;
of
which
see
what
is
said
before
.
§.
251.
P.
1.
And
such
a
place
our
Lord
seems
to
have
chosen
for
the
greater
Eminency
,
Solitude
and
Privacy
thereof
,
free
from
Buildings
,
High-waies
,
or
Passengers
;
he
purposing
no
general
manifestation
of
himself
to
the
Jews
,
or
to
the
World
;
but
only
to
some
chosen
Witnesses
,
that
some
contradiction
might
add
the
more
virtue
to
the
Christian
Faith
.
Here
then
were
assembled
,
with
many
others
,
the
eleven
Apostles
with
the
Mother
of
our
Lord
,
and
doubtless
the
other
Galilean
women
,
who
carried
the
first
message
both
from
the
Angel
,
and
afterwards
from
our
Lord
himself
to
the
Apostles
,
of
his
meeting
them
in
this
place
.
To
whom
our
Lord
first
shewed
himself
at
some
distance
from
them
;
upon
which
they
presently
fell
down
and
adored
him
Mat.
28.17
.
but
some
of
them
,
saith
the
Evangelist
,
(
unless
he
intimates
here
the
doubt
,
not
that
was
then
,
but
had
bin
formerly
)
viz.
not
of
the
Eleven
,
but
of
the
company
,
had
some
doubt
,
whether
it
was
he
,
i.
e.
at
the
first
:
yet
which
,
by
his
nearer
approach
and
discourse
with
them
,
was
presently
after
removed
.
Our
Lord
then
approaching
told
them
;
that
the
time
of
his
Exinanition
being
now
finished
,
all
Power
(
the
exercise
of
which
was
suspended
before
,
see
Mat.
11.27
.
—
Jo.
3.35
.
)
was
given
to
him
by
his
Father
,
in
Heaven
and
in
Earth
:
and
,
upon
this
,
he
renewed
his
charge
unto
his
Apostles
;
that
they
should
go
forth
,
in
his
name
,
and
by
his
authority
,
and
proclaim
him
Lord
of
all
:
and
deliver
his
Laws
and
Commandements
taught
to
them
,
not
only
to
the
Jews
,
but
all
other
Nations
:
that
they
should
baptize
Believers
in
the
name
of
the
Father
,
Son
,
and
Holy
Ghost
;
declaring
to
them
that
such
as
believed
and
were
baptized
should
be
saved
,
but
the
unbelieving
damned
:
then
further
promising
them
,
That
he
,
though
corporally
departing
,
yet
in
his
Grace
and
Holy
Spirit
,
would
remain
with
,
and
assist
,
them
and
their
Successors
to
the
end
of
the
world
:
that
he
also
gave
them
Authority
over
all
the
Power
of
the
Enemy
of
mankind
;
and
in
his
name
to
do
all
sorts
of
wonderful
works
:
repeating
here
again
what
he
had
formerly
said
to
them
in
his
first
Apparition
at
Jerusalem
;
which
see
before
Sect.
127.
P.
11.
Lastly
,
commanding
them
to
bid
an
Adieu
to
their
country
,
and
return
to
Jerusalem
,
in
which
place
they
were
first
to
begin
their
work
.
Where
they
should
also
,
after
a
few
daies
,
re-enjoy
his
presence
,
and
take
their
last
leave
of
him
;
his
so
often-foretold
Ascension
into
Heaven
to
his
Celestial
Father
being
now
at
hand
;
and
necessary
,
as
for
his
own
Glory
,
so
for
the
further
promoting
with
him
the
business
of
their's
,
and
the
world's
,
salvation
.
§
.
141
After
this
publick
manifestation
of
our
Lords
Resurrection
made
not
only
to
the
Apostles
,
but
to
the
general
Body
of
his
former
Converts
,
and
Believers
,
most
dwelling
in
Galilee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
the
Apostle
1
Cor.
15.7
.
)
afterward
our
Lord
appeared
singly
to
St.
James
(
i.
e.
our
Lord's
Brother
,
shortly
after
made
Bishop
of
Jerusalem
)
perhaps
out
of
a
singular
honour
to
him
,
or
also
for
negotiating
something
with
him
relating
to
his
office
;
whose
constant
residence
was
to
be
at
Jerusalem
,
and
who
was
a
Person
of
special
Eminency
among
the
Apostles
:
as
appears
,
Gal.
1.19
.
—
2.9
.
and
Acts
15.13
,
19.
But
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
by
the
Apostle
,
perhaps
may
not
signify
afterward
in
that
Text
(
as
denoting
a
Posteriority
of
time
to
the
appearance
in
Galilee
,
)
But
only
besides
,
as
it
is
used
by
him
,
1
Cor.
12.28
.
and
the
apparition
to
James
be
rather
in
some
part
of
the
day
of
his
Resurrection
(
see
St.
Jerome
de
viris
Illust.
in
Jacobo
)
;
between
whom
,
as
being
a
Domestick
in
the
same
family
,
and
our
Lord
,
passed
a
more
intimate
familiarity
;
and
from
his
appearance
to
James
we
may
also
much
more
presume
of
his
frequent
particular
apparitions
to
the
Blessed
Virgin
his
Mother
,
though
,
none
mentioned
.
§
.
142
Forty
daies
was
the
time
predesigned
of
our
Lord's
stay
upon
Earth
for
the
manifestation
of
his
Resurrection
,
and
for
the
preparing
of
his
Apostles
for
their
future
employment
of
propagating
the
Gospel
and
advancing
the
Kingdom
of
Christ
in
mens
hearts
over
all
the
world
.
A
number
frequently
observed
in
Scripture
for
the
accomplishing
of
any
great
work
,
made
up
of
six
(
the
number
of
the
daies
God
spent
in
creating
the
world
)
seven
times
multiplied
:
(
as
the
number
of
7.
is
a
number
of
perfection
and
rest
,
after
the
finishing
such
a
work
,
answering
to
the
7th
day
,
the
Sabbath
)
only
in
42.
the
last
two
are
usually
cut
off
to
make
it
a
round
number
.
So
,
Gen.
7.4
.
in
the
flood
the
rain
descended
for
forty
daies
;
and
,
after
the
abating
of
it
,
Noah
stayed
forty
daies
;
and
opened
the
window
of
the
Ark
Gen.
8.6
.
For
thrice
forty
years
God
had
patience
with
the
old
world
before
he
destroyed
it
with
the
flood
.
Ten
times
forty
years
the
children
of
Israel
were
to
sojourn
in
Egypt
.
Forty
two
Generations
were
to
pass
between
the
coming
of
the
Messias
and
the
promise
made
to
Abraham
thereof
:
of
which
forty
two
generations
,
two
sevens
were
to
run
out
before
the
Kingdom
of
David
;
and
two
sevens
again
in
this
Kingdom
before
the
captivity
:
and
two
sevens
till
the
coming
of
Christ
.
See
Mat.
1.17
.
Acts
7.23
.
Moses
,
when
forty
years
old
,
visited
his
Brethren
,
and
would
have
undertaken
their
protection
;
and
ibid.
vers.
30.
after
forty
years
more
was
sent
by
God
to
them
for
this
purpose
.
Again
,
forty
daies
he
stayed
in
the
Mount
for
receiving
the
Law
:
and
for
this
time
was
continued
his
fast
;
as
also
that
of
Elias
,
and
of
our
Lord
.
During
forty
daies
were
the
persons
deputed
to
view
the
land
of
Canaan
Numb.
13.25
.
and
during
forty
years
were
the
children
of
Israel
appointed
to
do
penance
,
and
bear
their
Iniquity
for
the
Evil
account
given
of
it
,
and
murmuring
concerning
it
.
Numb.
14.33
,
34.
Forty
daies
were
allowed
to
the
Ninevites
for
a
time
of
Repentance
,
before
their
City
was
to
be
destroyed
.
Forty
daies
,
after
the
womans
bearing
of
a
Male
child
,
and
twice
forty
daies
after
a
Female
,
were
to
be
accomplished
before
their
coming
into
,
or
presenting
their
Son
in
,
the
Sanctuary
.
In
the
Judges
we
find
,
whether
rest
,
or
troubles
,
given
to
the
land
of
Israel
ordinarily
for
the
space
of
forty
years
.
The
Prophet
Ezekiel
Ezek.
4.5
,
6.
is
appointed
to
do
penance
by
lying
on
his
side
for
forty
daies
,
for
so
many
years
of
God's
patient
suffering
the
iniquities
of
Judah
:
and
for
so
many
years
again
God
forbare
the
wickedness
of
the
Jewish
Nation
after
their
crucifying
our
Lord
,
and
persecuting
Christianity
,
until
the
destruction
of
Jerusalem
.
And
forty
two
Months
,
i.
e
,
seven
sixes
of
Months
is
the
time
prescribed
for
the
duration
of
Antichrist
,
and
the
last
great
affliction
of
Gods
Church
.
This
,
to
shew
,
that
all
Gods
works
are
pondered
before
hand
,
and
contrived
in
a
certain
number
,
weight
,
and
measure
;
and
the
precedent
works
exact
patterns
of
the
succeeding
;
and
nothing
here
casually
hapning
;
especially
the
numbers
of
six
and
seven
have
bin
very
mystical
and
Sacred
,
ever
since
the
work
of
the
creation
in
six
,
and
rest
on
the
seventh
day
.
§
.
143
Before
this
time
then
was
expired
,
the
Eleven
Apostles
and
some
other
Disciples
also
,
and
the
Galilean
women
with
the
Blessed
Mother
of
our
Lord
,
and
his
Brethren
,
were
now
returned
to
Jerusalem
;
and
there
remained
together
,
probably
,
in
the
place
where
our
Lord
had
celebrated
his
last
Supper
;
and
which
our
Lord
had
first
made
choice
of
(
in
the
house
of
some
wealthier
Disciple
,
when
he
sent
Peter
and
John
to
provide
the
Paschal
Feast
)
for
the
more
commodious
transacting
of
all
these
affairs
.
And
there
our
Lord
the
last
time
shewed
himself
unto
them
;
and
,
having
discoursed
several
things
concerning
the
Kingdom
of
God
,
and
their
publishing
and
proclaiming
to
all
Nations
the
universal
power
and
Glory
that
was
now
given
by
God
to
him
,
he
promised
,
before
their
going
abroad
in
his
service
,
to
endue
them
also
,
speedily
after
his
Ascending
,
with
power
from
on
high
,
by
sending
upon
them
the
promise
of
his
Father
he
had
so
often
told
them
of
:
which
you
may
see
promised
of
old
in
Joel
2.28
.
(
cited
for
it
by
St.
Peter
Acts
2.17
.
)
—
Zach.
12.10
.
—
Ezec.
36.26
.
Telling
them
that
John
baptized
only
with
water
;
but
that
they
,
not
many
daies
thence
,
should
be
baptized
with
the
fire
,
see
Mat.
3.11
.
or
flame
of
the
Holy
Ghost
:
for
so
in
the
likeness
of
a
flame
at
Pentecost
it
descended
,
and
was
poured
forth
upon
them
;
and
so
charging
them
that
they
should
remove
no
more
from
Jerusalem
till
this
thing
was
accomplished
.
§
.
144
The
Disciples
(
hearing
our
Lord
speak
of
things
pertaining
to
his
kingdom
Act.
1.3
.
as
also
before
in
Galilee
,
that
all
power
was
given
to
him
in
Heaven
and
Earth
,
of
their
receiving
power
also
from
on
high
,
and
a
charge
not
to
depart
as
yet
from
the
Royal
City
,
joined
perhaps
with
what
he
had
formerly
said
unto
them
of
their
sitting
on
twelve
Thrones
,
&c.
things
not
then
understood
so
spiritually
by
them
as
they
ought
,
but
they
,
imagining
some
temporal
dominion
of
the
Jews
now
to
be
restored
in
our
Lord
to
the
race
of
David
,
over
all
other
Nations
,
like
to
that
of
Solomon
(
the
quite
contrary
to
which
followed
shortly
after
▪
namely
,
their
,
utter
ruine
)
:
A
thing
that
ran
in
the
mind
of
these
two
Disciples
also
that
,
went
to
Emaus
;
Luk
,
24.21
.
)
presently
asked
our
Lord
,
whether
now
the
time
was
come
of
his
restoring
the
Kingdom
to
Israel
?
This
they
inquired
,
notwithstanding
our
Lord
had
so
often
told
them
the
contrary
,
and
informed
them
,
that
his
Kingdom
was
not
of
this
world
;
and
that
,
as
it
had
treated
him
their
Master
,
so
should
it
them
,
the
servants
;
that
they
should
be
persecuted
,
banished
,
killed
,
for
his
name
sake
,
and
for
the
Gospel
preached
by
them
.
Our
Lord
therefore
,
not
too
much
to
contristate
them
,
and
knowing
them
not
well
prepared
as
yet
for
the
communicating
of
such
secrets
,
in
which
by
the
Descent
of
the
Holy
Spirit
,
he
more
fully
instructed
them
afterwards
;
and
at
how
great
a
distance
his
Kingdom
was
in
such
a
sense
as
they
meant
it
,
when
the
Twelve
were
to
sit
upon
twelve
thrones
,
did
with
great
prudence
and
as
much
meekness
and
supporting
of
their
infirmities
,
return
them
only
this
Answer
:
That
it
was
not
for
them
to
know
the
times
or
the
seasons
,
which
his
Father
had
put
in
his
own
power
;
much
what
so
as
he
had
answered
to
the
Mother
of
James
and
John
,
concerning
who
should
sit
at
his
right
hand
,
—
Dabitur
illis
,
quibus
paratum
est
a
Patre
meo
Mat.
20.23
.
and
to
Peter
,
inquisitive
concerning
John
,
—
Si
eum
volo
manere
&c
,
quid
ad
te
?
[
And
indeed
there
are
many
futurities
with
which
it
is
better
that
our
human
weakness
be
not
preacquainted
:
as
perhaps
fit
,
here
,
that
hope
deferred
might
not
too
much
contristate
them
,
for
the
Disciples
as
yet
to
be
ignorant
of
such
a
long
revolution
of
many
ages
as
was
to
be
before
the
day
of
Doome
;
and
our
Lords
return
to
take
possession
of
the
kingdom
;
or
before
that
prosperous
and
flourishing
condition
of
his
Church
,
which
was
at
last
to
precede
his
Kingdom
.
Which
coming
of
his
in
Glory
,
many
,
as
appears
by
St.
Paul
2
Thes.
2.1
,
2.
2
Pet.
3.4
,
9.
(
perhaps
by
understanding
Mat.
24.34
.
—
and
1
Thes.
4.17
.
)
expected
even
in
the
Apostles
daies
;
and
the
great
terror
in
those
,
that
heard
St.
Peters
first
Sermon
in
the
Acts
,
shews
,
that
they
then
apprehended
it
not
far
off
]
.
But
(
saith
he
)
ye
shall
receive
power
after
this
Holy
Ghost
promised
is
come
upon
you
,
and
shall
be
witnesses
unto
me
,
and
preach
this
my
kingdom
boldly
to
all
the
Nations
of
the
world
.
§
.
145
After
such
discourses
past
in
that
large
Caenaculum
at
Jerusalem
,
the
time
of
his
return
to
his
Father
being
fully
come
,
he
led
them
first
out
of
the
City
,
through
the
plain
,
about
a
mile
in
breadth
,
as
far
as
Bethany
,
that
was
at
the
foot
of
the
Mount
of
Olives
;
his
Friends
of
that
place
making
also
part
of
his
Train
,
and
so
ascended
to
the
top
of
the
Mount
of
Olives
.
But
we
may
imagine
this
their
procession
out
of
the
city
was
by
his
miraculous
power
in
such
a
manner
ordered
,
as
that
neither
himself
was
seen
by
others
,
save
them
,
at
least
in
a
known
shape
,
nor
so
great
a
company
,
perhaps
by
dividing
themselves
,
much
noted
.
Arrived
at
the
top
of
the
Hill
,
he
lift
up
his
hands
(
which
shewed
in
the
midst
of
them
the
dear
marks
of
his
suffering
for
them
,
)
towards
heaven
(
from
whence
all
Blessing
comes
,
and
therefore
this
an
usual
gesture
in
all
Invocation
and
Prayer
)
and
gave
them
his
Benediction
,
after
his
redemption
of
man
,
as
God
the
Father
also
did
after
his
Creation
.
Gen.
1.28
.
And
,
as
Aaron
,
the
former
legal
High
Priest
,
according
to
the
Divine
command
Numb.
6.23
.
is
said
Levit.
9.22
.
to
have
lift
up
his
hands
toward
the
people
,
and
blessed
them
,
before
his
going
into
the
Sanctuary
;
when
also
the
fire
,
descending
afterward
from
the
Lord
upon
the
Sacrifice
,
typified
the
Descent
of
the
Holy
Ghost
.
And
so
,
saith
the
Evangelist
,
he
was
parted
from
them
,
and
ascended
slowly
and
by
degrees
,
so
as
they
might
keep
their
eyes
upon
him
,
and
discern
his
Motion
,
till
at
some
height
a
Cloud
received
him
out
of
their
sight
,
to
put
an
End
to
their
further
gazing
after
him
.
Thus
our
Lord
,
who
was
clothed
with
so
much
Splendor
and
glory
at
his
Transfiguration
,
and
who
had
Moses
and
Elias
waiting
upon
him
,
and
a
bright
Cloud
of
rays
compassing
himself
and
his
Disciples
,
and
who
,
Acts
22.6
.
when
he
was
afterwards
seen
by
St.
Paul
Acts
22.6
,
11.
appeared
in
such
a
glory
at
Noon-day
transcending
that
of
the
Sun
,
that
the
light
thereof
struck
him
blind
;
yet
now
,
entring
upon
the
real
possession
of
this
glory
,
admitted
no
alteration
at
all
in
his
external
appearance
,
or
in
any
visible
attendance
of
Angels
or
Saints
,
or
fiery
charet
and
horses
to
conduct
him
,
as
Elias
,
or
Cloud
,
till
elevated
to
some
considerable
distance
:
perhaps
to
remove
from
his
Disciples
and
the
world
,
to
whom
they
were
to
testify
it
,
any
scruple
of
the
reality
of
this
Ascent
,
without
having
their
eyes
dazled
with
light
,
or
that
such
elevation
might
seem
to
have
bin
performed
by
the
assistance
of
others
,
and
not
by
his
own
power
and
virtue
;
as
also
to
detain
them
for
the
present
rather
in
the
meditation
of
his
Passion
,
than
of
his
Glory
;
which
was
not
fully
to
be
revealed
to
Mortals
till
his
return
.
§
.
146
But
,
had
our
Lord
been
pleased
to
have
,
opened
their
eyes
,
as
Elisha
obtained
for
his
servant
in
the
Mount
,
how
great
would
they
have
seen
the
solemnity
of
this
day
Jo.
17.4
,
5
?
Concerning
which
he
had
a
little
before
his
Passion
besought
his
Father
;
that
,
now
he
had
with
all
fidelity
glorified
him
on
Earth
,
and
finished
the
work
here
on
Earth
He
had
appointed
him
to
do
,
He
would
glorifie
him
,
i.e.
his
Humanity
also
,
in
which
he
had
finished
it
,
though
extreamly
difficult
to
flesh
and
blood
,
with
that
Glory
which
in
his
Divinity
he
also
alwaies
had
had
with
him
before
the
world
was
;
which
Petition
was
also
then
ratifyed
by
God
the
Father
with
a
voice
from
Heaven
Jo.
12.8
.
And
now
was
the
time
come
of
accomplishing
it
;
and
the
time
of
his
taking
possession
of
those
Joyes
,
which
being
set
before
him
(
saith
the
Apostle
Heb.
12.2
.
)
be
endured
the
Cross
,
and
despised
the
shame
,
and
is
now
set
down
of
the
right
hand
of
the
Throne
of
God
.
§
.
147
Now
then
we
may
presume
,
that
all
the
Court
and
Militia
of
Heaven
descended
to
meet
this
his
Sacred
Humanity
in
the
Ayre
;
and
that
it
was
exalted
above
the
Heavens
to
the
Throne
prepared
for
it
with
great
Jubilation
and
Triumph
,
&
cum
voce
tubae
,
as
the
Psalmist
;
with
which
Humanity
the
Earth
only
had
hitherto
bin
beatified
,
(
bona
si
sua
nosset
)
and
the
Father
had
received
all
his
praise
,
and
worship
,
and
service
from
it
at
a
great
distance
from
the
place
of
his
residence
.
And
,
if
(
as
the
Apostle
Heb.
1.
)
when
his
Son
came
into
this
lower
world
,
and
appeared
in
all
the
infirmities
of
our
flesh
,
God
said
,
let
all
the
Angels
worship
him
;
much
more
did
he
now
command
it
at
this
his
Exit
,
after
so
many
sufferings
passed
through
,
and
victories
obteined
,
and
exact
obedience
in
all
things
performed
,
and
the
most
severe
prophecies
fulfilled
!
How
overjoyed
must
those
Citizens
above
be
,
and
with
them
all
the
Spirits
of
the
Patriarchs
and
Prophets
,
and
the
Church
of
the
first-born
,
and
of
just
men
consummated
,
that
,
in
those
Celestial
habitations
,
now
they
should
for
ever
possess
their
dear
Lord
,
the
Author
of
all
their
happiness
,
and
behold
for
ever
his
infinit
Majesty
and
beauty
!
And
amongst
these
especially
those
predignified
Souls
,
who
ever
they
were
;
that
were
selected
by
him
,
and
revested
with
the
robes
of
their
glorified
Bodyes
,
to
accompany
and
wait
upon
him
;
as
the
first-fruits
of
the
Resurrection
,
and
of
his
conquess
over
death
.
With
what
Joy
and
Triumph
(
to
exprese
it
in
those
ravishments
,
with
which
the
Apostle
speaks
of
him
)
was
this
only
Son
,
and
the
brightness
of
Gods
glory
;
and
express
[
and
visible
]
Image
of
the
Person
of
the
Invisible
God
,
Heb.
1.3
.
compared
with
Col.
1.15
.
the
first
born
of
every
Creature
,
and
the
first-born
again
〈◊〉
the
Dead
,
that
in
an
things
he
might
have
the
preeminency
who
was
appointed
by
God
Heir
of
all
things
,
and
by
whom
all
things
were
created
,
that
are
in
Heaven
and
in
Earth
,
visible
and
invisible
;
whether
they
be
Thrones
,
or
Dominions
,
be
Principalities
,
or
Powers
,
[
viz.
all
the
Angels
,
as
well
as
men
▪
]
All
things
created
by
him
and
for
him
,
and
by
the
word
of
whose
Power
all
things
[
afterward
also
do
still
]
consist
and
are
upheld
,
Col.
1.17
,
compared
Heb.
1.3
.
after
he
had
by
himself
purged
our
sins
,
and
made
peace
through
the
blood
of
his
Cross
Col.
1.20
.
Heb.
1.30
.
and
God
had
by
him
reconciled
all
things
unto
himself
,
and
by
him
collected
all
things
in
one
;
by
him
,
whether
things
in
Heaven
,
or
things
on
Earth
Col.
1.20
.
[
those
persons
already
received
into
glory
there
,
and
those
yet
in
their
warfare
here
;
here
,
both
of
the
Jew
and
the
Gentile
,
all
united
in
him
the
Head
of
all
.
Eph.
1.10
,
22.
With
what
Joy
and
Triumph
,
I
say
,
was
this
most
Sacred
person
,
Gods
only
Son
,
bearing
in
thither
his
,
our
,
humanity
;
this
day
first
received
into
his
Armes
,
and
welcomed
by
God
the
Father
!
With
what
solemnity
did
this
Eternal
High
Priest
,
when
he
had
first
through
the
Eternal
Spirit
offered
himself
without
fault
to
God
(
Heb.
9.14
.
)
Enter
into
the
Heavenly
Sanctuary
,
the
Gates
there
of
set
open
,
whereof
the
Earthly
was
a
Pattern
,
there
to
appear
in
the
presence
of
God
his
Father
for
us
his
Brethren
;
and
with
what
solemnity
did
he
with
the
precious
blood
of
his
Sacrifice
,
dedicate
and
purify
the
heavenly
things
themselves
(
Heb.
9.23
.
)
and
so
set
himself
down
on
the
right
hand
of
the
Throne
of
the
Majesty
in
these
Heavens
,
far
above
all
Principalities
,
and
Power
,
and
Might
,
and
Dominion
,
and
every
name
that
is
named
not
only
in
this
world
,
but
in
that
also
which
is
to
come
!
made
Head
over
all
things
to
his
Church
;
and
expecting
there
till
his
Enemies
[
wicked
men
and
unbelievers
,
Antichrist
,
Satan
,
Death
]
be
made
his
Footstool
(
Eph.
1.21.23
.
&c.
Heb.
10.12.12.9
.
)
§
.
148
Our
Blessed
Lady
and
the
Disciples
,
and
the
rest
of
this
holy
company
,
beholding
this
,
fell
down
and
adored
,
saith
the
Evangelist
Luk.
24.52
.
with
their
eyes
fixed
upon
him
as
he
ascended
:
when
two
men
appeared
standing
by
them
in
glorious
and
shining
Vestments
;
two
of
our
Lords
Train
,
whom
he
left
behind
(
as
also
he
had
done
before
at
his
Resurrection
Luk.
24.5
.
John
20.12
.
)
to
entertain
them
with
a
new
Message
;
and
divert
them
from
this
partly
joyful
,
partly
sorrowful
sight
,
as
they
thought
of
our
Lords
honour
,
or
of
their
own
loss
;
who
asked
them
why
they
looked
so
intently
and
wishfully
after
him
,
for
that
they
should
not
be
deprived
for
ever
of
this
their
Lord
;
but
(
as
he
had
often
told
them
)
the
same
Jesus
,
that
was
now
thus
taken
up
from
them
into
Heaven
,
should
thence
descend
again
in
the
same
manner
as
he
ascended
:
thus
the
Angels
briefly
,
for
their
present
consolation
.
But
this
his
second
appearance
and
return
to
this
world
is
described
elsewhere
much
more
particularly
,
and
that
it
shall
be
in
the
greatest
Majesty
and
glory
:
cum
nubibus
,
as
this
his
ascent
,
but
with
a
shout
,
and
the
voice
of
the
Arch-Angel
,
and
sound
of
Trumpet
;
and
his
brightness
shining
from
the
East
unto
the
West
;
with
all
his
mighty
Angels
attending
on
him
,
and
he
bringing
all
the
Saints
that
were
in
foretimes
deceased
with
him
,
and
those
then
living
also
meeting
him
in
the
Ayre
;
and
that
he
then
sitting
on
the
Throne
of
his
Majesty
,
all
the
Nations
of
the
Earth
,
that
are
then
or
ever
were
,
shall
appear
before
him
;
and
that
then
in
flaming
fire
he
shall
take
revenge
on
all
those
,
who
have
not
obeyed
him
,
who
shall
be
punished
with
everlasting
destruction
from
his
presence
,
and
from
the
glory
of
his
power
;
and
them
also
that
he
shall
be
glorified
in
[
and
together
with
]
all
his
Saints
;
whom
,
after
having
made
their
peace
with
his
Father
;
and
by
this
preascent
prepared
a
place
for
them
,
at
this
his
second
coming
(
according
to
his
promise
Jo.
14.3
.
)
he
will
receive
unto
himself
,
that
where
he
is
there
may
they
be
also
,
and
remain
with
him
Partakers
of
his
glory
for
ever
.
For
thus
the
Scriptures
have
described
his
coming
again
,
see
Mat.
24.27
,
30
,
31.
—
25.31
.
—
2
Thes.
1.8
,
9
,
10.
—
1
Thes.
4.16
.
&c
:
of
which
majes
and
coming
of
his
to
judgment
he
charitably
had
told
the
High
Priest
and
his
other
Judges
;
and
forewarned
them
of
what
would
follow
when
he
was
arraigned
before
,
and
so
cruelly
treated
by
,
them
,
Mat.
26.6.4
.
—
Hereafter
shall
ye
see
the
Son
of
Man
sitting
on
the
right
hand
of
Power
,
and
coming
in
the
Clouds
of
Heaven
.
§
.
149
And
,
in
this
very
place
also
,
where
he
ascended
,
it
is
thought
,
his
Descent
shall
be
.
For
,
since
in
some
particular
place
it
must
be
,
what
more
likely
and
more
proper
place
for
this
Triumph
and
glory
of
our
Lord
,
than
that
of
his
sufferings
and
ignominies
?
and
where
all
those
personsly
interred
that
exercised
such
cruelties
on
him
;
whose
eyes
also
,
as
he
told
them
,
shall
then
behold
him
,
whom
they
pierced
.
Apoc.
1.7
,
Again
,
than
this
place
which
is
the
very
Navel
or
middle
of
the
great
Continent
of
the
inhabited
world
?
This
place
is
conjectured
to
be
spoken
of
in
the
last
chapter
of
Joel
;
where
it
is
said
,
that
the
Lord
will
come
down
with
his
mighty
ones
verse
11.
answerable
to
Zachar.
14.5
.
and
will
gather
all
Nations
,
and
bring
them
down
into
the
Valley
of
Jehosaphat
verse
2.
and
there
he
will
fit
to
judg
all
the
Heathen
round
about
.
This
Valley
between
Jerusalem
and
Mount
Olivet
(
which
was
the
common
Caemitery
of
the
Hierosolimites
,
and
where
also
was
Gehenna
and
Topheth
)
is
said
to
be
called
by
this
name
,
because
there
was
erected
a
Triumphal
Arch
and
Pyramid
after
Jehosaphats
wonderful
victory
over
the
Ammonites
&c.
but
perhaps
called
also
by
this
name
here
in
the
Prophet
,
because
Jehosaphat
signifies
Judicium
Domini
,
named
also
here
the
Valley
of
Concision
or
Decision
verse
14.
and
seeming
to
allude
to
the
valley
of
Berachah
or
Benediction
2
Chron.
20.26
.
where
Jehosaphat
and
the
People
assembled
to
give
thanks
to
God
for
his
miraculous
victory
,
without
fights
,
over
all
the
Nations
round
about
.
But
God's
being
said
also
to
roar
of
Sion
,
verse
16.
shews
this
valley
to
be
near
to
it
.
Such
a
Descent
of
our
Lord
also
is
spoken
of
in
the
last
chapter
of
Zechariah
;
where
,
verse
3.4.5
.
it
is
said
,
the
Lord
shall
come
and
all
his
Saints
[
i.
e.
holy
Angels
]
with
him
;
and
shall
fight
against
the
Nations
;
and
that
his
feet
shall
stand
in
that
day
upon
the
Mount
of
Olives
,
which
is
before
Jerusalem
,
and
before
the
foresaid
Valley
of
Jehosaphat
on
the
East
.
Which
Mountain
,
it
is
said
,
shall
be
cleft
with
a
terrible
Earthquake
compared
to
that
in
the
time
of
Uzziah
,
to
make
then
thro
it
as
it
were
a
plain
and
level
way
for
the
concourse
of
the
multitudes
thither
.
See
Zachar.
14.4
,
5.
—
Joel
3.11
,
12
,
14.
which
chapters
in
Zachary
and
Joel
,
though
they
do
seem
primarily
to
relate
to
Apoc.
19.11
.
&c.
compared
with
Apoc.
16.14
,
16.
and
—
14.16
,
19.
our
Lord
's
coming
to
judgment
upon
the
Beast
,
and
false
Prophet
,
and
their
numerous
Army
,
which
was
followed
with
a
Thousand
years
reign
of
the
Saints
,
or
prosperous
and
flourishing
condition
of
the
Church
,
see
Joel
3.17
,
18
,
20
,
21.
—
Zach.
14.9
,
10
,
11.
&c.
yet
may
they
have
a
second
completion
in
the
coming
of
our
Lord
to
the
Judgment
also
of
Gog
and
Magog
,
Apoc.
20.9
.
agreeable
to
Ezechiel
chap.
39.
and
a
third
in
the
final
Judgment
of
the
whole
world
.
§
.
150
Hearing
such
things
from
those
two
glorious
Messengers
,
who
presently
disappeared
,
they
were
filled
with
great
Joy
.
Acts
1.12
.
Joy
,
as
well
for
his
incomparable
Glory
conferred
by
God
the
Father
on
this
his
only
Son
,
who
was
crucified
through
weakness
2.
Cor.
13.4
.
but
was
now
exalted
by
the
Power
of
God
;
as
also
for
his
promised
Return
to
take
them
for
ever
unto
himself
;
Jo.
14.3
.
Perhaps
apprehending
also
this
his
return
much
more
speedy
than
indeed
it
was
to
be
.
So
,
leaving
the
Mount
,
they
return
to
Jerusalem
;
where
first
having
chosen
by
lot
another
Apostle
to
compleat
the
number
of
twelve
Witnesses
,
the
Apostles
,
with
the
Mother
of
our
Lord
,
and
the
women
that
accompanied
her
,
and
our
Lord's
Brethren
,
and
many
others
(
for
their
number
was
about
one
hundred
and
twenty
see
Acts
1.13
,
14
,
15.
)
continued
with
one
accord
in
the
large
upper
roome
,
mentioned
before
,
in
prayer
and
supplication
till
Pentecost
,
the
time
appointed
and
expected
,
for
the
Descent
of
the
Holy
Ghost
upon
them
;
which
our
Lord
promised
to
procure
of
his
Father
upon
his
arrival
into
his
presence
;
where
now
he
is
our
Precursor
,
Jo.
15
,
13.
Heb.
6
,
20.
1
J●
.
2
2.
Rom.
8
,
33.
our
Eternal
High
Priest
,
our
Advocate
and
Intercessor
:
and
where
may
he
reign
in
Glory
at
Gods
right
hand
,
King
of
Kings
,
and
Lord
of
Lords
,
till
all
his
Enemies
be
made
his
Footstool
.
Amen
.
Tu
autem
Domine
Jesu
,
Qui
sedes
ad
dexteram
Dei
Patris
,
miserere
Nobis
.