The humiliation of the Sonne of God by his becomming the Son of man, by taking the forme of a servant, and by his sufferings under Pontius Pilat, &c. Or The eighth book of commentaries vpon the Apostles Creed: continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford. Divided into foure sections.

CHAP. XIX. Of the meaning or importance of [Hosanna to the Sonne of David.]

1 THe diversity of Interpretations of many principall passages in Scrip∣ture, is for the most part as great, as the multiplicity or variety of importances, or significations of some one single word, in some large senten∣ces and passages. The best is, that this word Hosanna, hath but two importances, which can breed any matter of difference, betweene Inter∣preters of Scripture, or any variety of Interpreta∣tions. Yet discord betweene Interpreters usually arise, without any difference, onely from variety of significations in words more then compati∣ble; yea most consonant betweene themselves; As some there be, who would have this word Hosanna, to be meerely precatory or optative: as much as, The Lord send help or salvation; Others would have it to be meerely (or especially) con∣gratulatory: Whereas both opinions agree very well, though their severall Authors, or Abetters have censured each other. That Hosanna in the intention of the Multitude, which carryed or spread branches of Palmes or Olives in the way, should (at least in the direct sense) be meerely congratulatory, is probably alledged from the whole phrase, or structure of speech: for they did not cry, as the blind man in the way did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O Son of David, have mercy upō me or save me: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hosanna to the Son of David in the Highest. Both clauses import matter only of cōgratulatiō. Caninius first, & after him Beza amongst others, have out of their Rab∣binicall learning well observed, that the branches of Palmes, of Olives, or other trees which this people used in their solemne Feast of Taberna∣cles, or the like, in which they used the compre∣cations of the 118. Psalme, came by custome and concurrence of time to bee called Hosanna; by such a maner or trope of speech, as the English and French doe call the buds or flowers of Haw∣thorne, May. According to this importance, or signification of the word [Hosanna,] the mea∣ning of the multitude or Disciples was, that they did beare these boughes, and use these congratu∣lations in honour of the Sonne of David, now comming unto them in triumph.

2. Some goe a great way further, and would perswade us that the people, or multitude being sory that they had so sleighted our Saviours pre∣sence, or invitations in the last feast of Taberna∣cles (Iohn 7.) to which this solemnity of carying branches was (at the least) originally proper, did seeke to redeeme their former neglect, and re∣gaine the opportunity of tendring their allegi∣ance unto him, not as hee was the Sonne of Da∣vid onely, but as the God of their Fathers, who had brought them out of Aegypt into the land of Canaan, and redeemed them from Babilonish captivity, to honour him with solemne feasts,

and other services in Jerusalem. But that the multitude, (either all, or most, or any) should have a more distinct explicite apprehension of his Deity, or of the great mystery of salvation which hee was now to accomplish, then his Dis∣ciples and Followers had, is very improbable. That his very Disciples (though Actors in this businesse) had no such distinct apprehension of the great mystery imported by this solemnity, is unquestionable. For S. Iohn, upon a distinct review of all the circumstances of this Solemni∣tie, whether congratulatory, or precatory or both, tells us These things understood not his Dis∣ciples at the first, but when Iesus was glorified, then remembred they that these things were written of him, and that they had done these things unto him, Chap. 12.16.

3. Amongst the things which are written of him, this was one, that he should be acknowled∣ged and publickely proclaimed for the Sonne of David, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the often promised and long expected Messias, and Redeemer of the whole world. And all this was acknowledged and pro∣claimed by the multitude, as well by the forme of prayer which they used, as by their reall con∣gratulations. First that the word Hosanna was uttered by way of prayer by the multitude, is cleare from that passage in the Psalmist, where∣unto the word Hosanna with the matters of fact, which did accompany it, doe referre. For so it is agreed upon by all sides, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psalme 118.25. is a solemne and formall prayer; Save

now I beseech thee, O Lord: O Lord, I beseech thee, send now prosperitie: to wit, unto the Sonne of David, and unto his people by him. And thus farre at least, the apprehension or intention of the people, when they cried Hosanna to the Son of David, did reach. For they thought this was the day, which the Lord had made; and did therefore rejoyce and were glad in it, as in the day of their long expected redemption from the hands of all their enemies. As they heard these things, he added, and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdome of God should immediately appeare, Luke 19.11. This prenotion, that the kingdome of God was now to be manifested did facilitate the assent or obedience as well of the owner of the Asse, and the Colt, whereon hee rode to Jerusalem, as of the Master of the family wherein he did eate his Passeover, unto the inti∣mation or direction of our great Lord and Ma∣ster. The one story concerning their present o∣bedience, we have Matt. 21.5. The other more at large, Luke 22.7. to the 14. Nor did they erre in taking this to be the day of their Redemption; but in the confused notion of the enemies, from which they were to bee redeemed. They expe∣cted onely a deliverance from the tyranny of the Romans, and other hostile Nations, over whom they hoped the Sonne of David should exercise royall and temporall Jurisdiction. And it is no wonder, if the multitude, whether of inhabi∣tants of Jerusalem or strangers which went out

to meet him and congratulate his approach, did apprehend no more then thus, seeing the two Disciples which accompanied him toward Emaus upon the day of his resurrection, had no better a notion of the redemption promised then this, though even this notion did fleet or vanish, after they had seene him put to death: Wee trusted that it had been hee, which should have redeemed Israel, Luke 24.21. This argues, that their former trust was for the present extinguished, till he by ope∣ning the Scriptures unto them, did revive and kindle it.

4. Againe, when they cry Hosanna to the Son of David in the Highest, not from heaven: this no way argues that their salutation should not be formally precatory: especially if Maldonats ob∣servation be without exception, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be equivalent (according to the Hebrew dialect) unto ab excelsis from the highest Heavens. How∣ever taking the word [Hosanna] as in its prima∣ry signification, forasmuch, as the Lord send help, or grant salvation; and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accor∣ding to the native Greek, in the highest: the na∣turall meaning, or literall expression of the con∣gratulation will amount to this, that God would bee pleased to ratifie their petitions for prospe∣rity of the Sonne of David in heaven, not doub∣ting but that God so doing, his blessings upon him and them might bee established here on earth. For so they further expresse themselves in the Psalmists words, Blessed bee the King that commeth in the Name of the Lord: Peace in heaven,

and glory in the highest, Luk. 19.38. But though Maldonat with other judicious Commentators doe clearely evince this forme of congratulati∣on, Hosanna, to be precatory: yet was Maldonat more to blame, then such as thinke it onely to have been congratulatory, when hee avoucheth that this solemnity of carying branches of Palms and Olives, had no speciall reference to the feast of Tabernacles: and more to blame, when hee thinketh that the feast of Tabernacles had nihil commune cum Christo, no type or figure of this solemnity, or that this solemnity did include no Emblematicall acknowledgement or testificati∣on, that CHRIST JESUS was as truely the Sonne of God, as of David: as well Davids 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lord, as his Sonne.

Notes

• * 1.1

  Marke 10.48.