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.

SECTION 3. Of the harmonicall parallel betweene the predictions or types of the old Testa∣ment, and the Evangelicall relations, concerning our Saviours triumphant comming unto Ierusalem, and of his entertainment there, untill the instituti∣on of his Supper.

CHAP. XVI. Of the King of Sions comming to Ierusalem, and how the maner of his comming was for circum∣stance of time, prefigured by the Law or rite of the Paschall Lamb; and for other circumstances, ex∣presly foretold by the Prophet Zachary.

1 AN Apostle hath said it, and wee must beleeve him, that our Saviour Christ was Agnus occisus ab origine mundi; the Lamb slaine from the be∣ginning of the world. And other Scriptures abundantly testifie, that he was to bee slaughtered in time, to the end that hee might take away the sinnes of the world. About the

indefinite or illimited truth of both these pro∣positions, there is no controversie amongst good Christians. The limitation notwithstanding of both these undoubted truths require some fur∣ther disquisition; the limitation of the later a larger Treatise: The maine Quere concerning the former is briefly this. [From what begin∣ning of the world our Saviour is said to be Agnus occisus, the Lamb slaine,] as whether from the first beginning of time, or from the first day of the Creation. To stretch the beginning of the world thus farre, is more than the rules of true Theologie will warrant. For it was neither ne∣cessary or expedient, that the Sonne of God should bee slaine, or that any bloody sacrifice should have been offered, if our first Parents had preserved or retained their originall integrity. By the beginning of the world, then in our Apo∣stles meaning, wee are, I take it, to understand the sinfull world, as it is coevall or confederate with the flesh, or the first entrance of sinne into it or rather into our nature. From the fall of our first Parents, at least from their convention be∣fore their Almighty Judge and Creator; the Sonne of God was first destinated, and after∣wards consecrated to be the Lamb of God, which was to take away the sinnes of the world. And of his death and passion, or other undertakings to this purpose, as well the sacrifice which righ∣teous Abel offered out of the flock, as the bloody sacrifice of himselfe, being butchered by his un∣gracious brother Cain, were true types or sha∣dows.

So was the Paschall Lamb, which was solemnly offered every yeare, once in token, af∣terwards in memory of the Israelites miraculous delivery out of Aegypt. The first institution, and observance of this solemnity, was given as a pledge or assurance unto Gods chosen people, that the destroyer should not hurt one of them, when he smote all the first borne of Aegypt, both of man and beast. The same solemnity was af∣terwards continued in memory of that mighty deliverance, which Israel had from Pharaoh and his hoast. Howbeit even this miraculous delive∣rance was but a shadow or typicall assurance of that great deliverance which the Sonne of God in our flesh, and all Gods people, in him and by him, had from the powers of Hell and darknesse, in that great Passeover, wherein this true Lamb of God predestinated to this purpose from the beginning of this world, was actually consecra∣ted and solemnly upon his consecration, of∣fered.

2. A question there is, but soberly handled by some good sacred Antiquaries; whether the Law of the Paschall Lamb delivered by Moses, were to bee solemnized according to all the rites and circumstances, which were enjoyned, and pun∣ctually to bee observed at the time of Israels de∣parture out of Aegypt. One branch of this Law it was, that every houshold which was capable of eating it, should take it from the flock foure dayes before the offering of it. This separation was his consecration, and this rite or ceremony,

as some good Writers tell us, was observed throughout the generations, if not in the Lambs offered by every private family, yet in the Lamb designed or chosen for the publique sacrifice in that great Festivall, which was brought into the City foure dayes before the offering of it, with great pomp and solemnity. But bee it that the solemnity of bringing the Lamb foure dayes be∣fore the Passeover, was to bee observed onely in Aegypt: this will no way impaire the sweet har∣mony betweene the Legall type and the Evan∣gelicall mystery; but rather give it a better lustre: For that Passeover which was celebrated in Ae∣gypt was the most illustrious peculiar type of this great Passeover, wherein the Sonne of God was sacrificed for the sinnes of the world. Other succeeding legall Passeovers were but remem∣brances of that great deliverance whereof the first Passeover in Aegypt was the pledge, or pre-assurance. And we in like sort were once for all delivered from the powers of Hell and darknesse, by the visible blood of the new Covenant; of which deliverance, wee are more strictly enjoy∣ned to continue a memoriall, untill our Mediator and Redeemer come to judgement. Now to de∣clare unto the world, that JESUS the Sonne of God and of David, was the Lamb of God or∣dained from the beginning of the world to effect this mighty deliverance, and to fulfill the my∣steries forepictured by the Passeover in Aegypt; He came unto Jerusalem (the place appointed for this and other grand Festivalls) foure dayes be∣fore

the Passeover wherein hee was sacrificed, and was brought in with greater pompe and so∣lemnity, than any Paschall Lamb, than any Prince of Judah at any time before had been. His attendants were more, and their respects and salutations tendered in more submissive manner, and the titles given to him much loftier than ei∣ther David his father or Solomon in all his royalty had been accustomed unto. The history of his comming is very remarkable of it selfe, and the circumstances as they are variously related (yet without clashing or contradiction,) by all the foure Evangelists, most considerable.

3. For the circumstance of time, which was foure dayes before the Passeover, that is determi∣nately and punctually set downe by two Evan∣gelists, and may be evidently inferred out of all foure. The speciall occasions of a great con∣course of people out of severall Nations or Pro∣vinces, which at this last Passeover did expect his comming, or went out of Jerusalem to meet him or wait upon him, after another guise, than at any the three former Passeovers since his Bap∣tisme had been seene; are most fully exprest by S. Iohn Chap. 11. ver. 45. Then many of the Iews which came to Mary, and had seene the things which Iesus did, beleeved on him. But some of them went their wayes to the Pharisees and told them what things Iesus had done. John 12.9, 17, 18. Much people of the Iews knew therefore that he was there; and they came, not for Iesus sake onely, but that they might see Lazarus also, whom hee had raised from the

dead. The people therefore that was with him, when hee called Lazarus out of his grave, and raised him from the dead, bare record. For this cause also the people met him, for that they had heard, that he had done this miracle, &c. The originall occasion of this great concourse, as appeares in these passa∣ges, was the irrefragable testimony of his rai∣sing Lazarus from the grave, wherein he had laid foure dayes. The speciall occasions which mo∣ved the whole multitude of his Disciples (that is such as for the present did beleeve in him) to entertaine, and did occasion others to entertaine him with those extraordinary acclamations, or other expressions of joy & exultation, (recorded by all the Evangelists) are most punctually ex∣pressed by S. Luke, Chap. 19. ver. 37, 38. And when hee was come nigh, even now at the descent of the Mount of Olives, the whole multitude of the Disciples began to rejoyce, and praise God with a loud voice, for all the mighty works that they had seene, saying, Blessed be the King that commeth in the Name of the Lord, peace in heaven, and glory in the Highest. These acclamations of his followers and Disci∣ples were so loud, and their exultation (in such sinister construction, as Michal made of Davids dancing before the Ark) so lavish, that they ex∣asperated the Pharisees (who were but a small part of the multitude, who did attend or observe his approch,) unto more uncivill behaviour to∣wards this their King, than Michal did use to∣wards David her Lord and husband. Luke 19.39. And some of the Pharisees from among the multitude

said unto him, Master, rebuke thy Disciples: As if they had said, Thy Disciples play the fooles: and unlesse thou inhibit their folly, they will make thee a laughing stock to wise men. But his reply unto them for this their advise, though for termes and language, more milde and gentle; yet for the matter or mystery implied, was more sharpe than Davids was to Michal: Verse 40. He answered, and said unto them, I tell you, that if these should hold their peace, the stones would imme∣diatly cry out. For this was the time wherein Je∣rusalem, and the daughter of Sion had been com∣manded some hundreds of yeares before, to re∣joyce after an unusuall maner. And the just oc∣casions of this extraordinary point of time above all others, did require such a solemne and publike testification, that if men, women, and children had been silent, the very stones in the street, the edifices and pavements in Jerusalem and Sion, must have supplied their defect. For these were appurtenances of the Citie, which had been pe∣remptorily injoyned to shout for joy whensoe∣ver their promised and long expected King should come unto her. As the occasions of this extraordinary concourse of people, and of their unusuall exultation, are most fully exprest by S. Iohn and S. Luke: so the finall cause of both, or sweet disposition of Divine providence in this whole businesse, is most punctually exprest by S. Matthew, Chap. 21. ver. 4, 5. All this was done, that it might be fulfilled which was spoken by the Prophet saying; Tell yee the Daughter of Sion, Behold, thy

King commeth unto thee meeke, and sitting upon an Asse, and a Colt the foale of an Asse. The Prophet, or one of the Prophets at least, which did fore∣tell all that now hapned, was Zachariah, Chap. 9.9. whose words are more full than the Evangelists. Rejoyce greatly, O daughter of Sion, shout O daughter of Ierusalem: Behold thy King commeth unto thee: he is just, and having salvation lowly and riding upon an Asse, and upon a Colt the foale of an Asse: So our ordinary English Translations render the place, word for word: but whether this Tran∣slation or others, Greek or Latin doe fully and punctually expresse the Prophets meaning, is in the next place to be discussed.

CHAP. XVII. A Comment or Paraphrase upon the first eight ver∣ses of the ninth of Zachary: And of the connexion betwixt them and the ninth verse, in which the manner of our Saviours comming to Ierusalem was most expresly foretold.

1 THis testimony of the Prophet Za∣chary, (as was observed before ) is meerely propheticall, that is, was literally meant of the Messias alone, never verified, much lesse fulfilled of any King or Prophet: it was a myste∣ry without a type. Other passages in this ninth Chap. such especially as come after this ninth ver. may admit a mysticall or allegoricall sense: and I

should like well of that allegorie, which Ribera and Rupertus have made upon the former verses, if they had first given us the true and literall sense. But setting aside such passages as the Evan∣gelists or Apostles have expounded unto us, the best Comments which are extant upon this or most other Prophecies revealed or written, since the building of the second Temple by Zerubbabel, are for the most part made to our hands by un∣partiall unsuspected Historians, that is, by Jews or Heathens, so wee Christians would take the paines to peruse, and diligently compare their narrations of matter of fact, with sacred Pro∣pheticall predictions. For the true and literall sense of this whole ninth Chapter of Zacharias, besides the ninth verse, an ordinarie Scholler may better informe himselfe from Arrianus, Quintus Curtius, and Iosephus, or others which write of Alexanders warres, than from Ribera, Rupertus, or all the professed Christian Commentators, which have not had the hap to consult these Heathenish or Jewish Historians. And some pas∣sages in the later part of this Chapter there bee, unto which the History of the Maccabees (though Apochrypha for matter of faith) may give great light for the right understanding of them. My purpose is onely to touch upon some few such passages in the first part of this Chapter, as are conducent to the point in hand, that is, to make a cleare and ocular demonstration how this Pro∣phecie avouched by S. Matthew, and others in this ninth Chapter of Zachary, were fulfilled.

2. The burden of the word of the Lord in the Land of Hadrach, and Damascus shall bee the rest thereof: when the eyes of man, as of all the Tribes of Israel, shall bee toward the Lord. And Hamah also shall border thereby, Tyrus and Zidon though it bee very wise. And Tyrus did build her selfe a strong hold, and heaped up silver as the dust, and fine gold, as the mire of the streets. Behold the Lord will cast her out, and hee will smite her power in the Sea, and shee shall be devoured with fire, Zechariah, 9.1, 2, 3, 4. Iosephus in his booke of Jewish Antiquities, briefly relating the swift successe of Alexander in his warre, relateth the events in the same order and method, which the Prophet Zachariah had fore∣told them in. That he first over-ran Syria & took Damascus, and afterward besieged Tyre, which held out nine moneths against those forces which had conquered the Persians, Syrians, and other Easterne parts in lesse space. As for the Writ drawen for the execution of Tyre, you see it is punctually drawen by the Prophet Zachary; but who shall assure us that it passed the Seale, or was executed according to the tenor of his Commis∣sion. By her power in the Sea, the Prophet meant, as the Oracle in like case did, her woodden walls or multitude of ships: and these as Curtius tells us, being almost all sunck or taken, their chiefe Fort was surprized by the Macedonian Army. After her walls were scaled, the greatest part of her defendants summa tectorum obtinebant, saxa, & quod in manibus fors dederat ingerentes subeuntibus, did anoy the Assailants from the tops of their

houses with stones, or whatsoever came first to hand. So this their last and desperate fury did blow the fire of Gods wrath which was kindled against them, from the Prophet Zacharies time. For as this Heathenish Writer addes, Alexander exceptis qui in templa confugerant, omnes interfici ig∣nemque tectis injici jubet, commands that all should be slaine besides such as fled into the Temples, that their dwelling houses should be burnt. This great Conqueror in all this warre, though he ex∣presly knew not his Commission, was but Gods Sheriffe: and (though intending no such thing) did see the execution should be according to the Prophets sentence. How much Tyrian blood was shed in this siege, as Curtius saith, may in part be hence gathered; besides all that died in that miserable Sea-fight, or those fierce skirma∣ges about the walls after the Macedonians had made entry both by Sea and Land; sixe thousand of such as bare Armes were forthwith slaine, two thousand hanged on gibbets along the shoare, that Askalon, as it followeth in the Prophet, ver. 5. might see it, and feare, and the hopes of Ekronbe confounded. And as Arrianus, Iosephus, and some other tells us. Tyre being thus miserably ran∣sackt, the other Cities of Syria or Palestina, yeelded without resistance. Onely the strength of Scituation, store of provision, the resolution and fidelity of the Governour to Darius the Per∣sian Emperour, emboldned Gaza to hold out for a time, as stoutly, as Tyre had done. For that part which God had appointed her, and her King

or Governour to act, was not feare, but sorrow. Askelon shall see it, and feare, Gaza also shall see it, and be very sorowfull, and Ekron for her expectation shall be ashamed, and the King shall perish from Ga∣za, and Askelon shall not be inhabited, ver. 5.

3. The greater danger the Conqueror him∣selfe did in the assault of Gaza incurre, the more grievous was her ransack, and the greater was the cruelty practised upon the conquered. Alex∣anders wounded body did exasperate his heroicall minde to imitate Achilles (his pretended Proge∣nitor) as much at this time in despightfull re∣venge, as at other times hee had done in valour. For by Alexanders appointment Batis, as Curtius instiles him, the Governour of Gaza or Deputy King for Darius, being yet as full of life and spirit, as of bleeding wounds, was dragged by the heeles after a Chariot through the streets, as He∣ctor had been by Achilles about the walls of Troy. Thus doth confidence in causes accursed by God, inevitably bring their undertakers to those disastrous ends, whereto the just will of the Al∣mighty Judge had for their sinnes appointed them. All this, and much more which Curtius and Arrianus relate concerning the desolation of Gaza (wee need not be afraid to speake it) came to passe, that the word of the Lord spoken by Zachariah might be fulfilled. The King shall perish from Gaza, &c. ver. 5. Yet would I not have these words concerning Gaza, and her Governor, being for quantity indefinite, restrained to this particular time or accident. For that were to

make this disaster the compleat object of the li∣terall sense, of which it is at the most but a prin∣cipall part. This wofull accident might, and I take it, did portend the like in successe of time, and I have ever held those Interpreters short sighted, rather than overseene, who thinke the severall passages in this Prophecie must literally referre onely to the warres of Alexander, or of the Maccabees. For multitude of like events, though different onely in time, not in proportion to Pro∣pheticall predictions, can neither argue any di∣versity in their former object, nor any plurality of literall senses. All in their order may be alike literally meant by the same Prophet, all alike properly signified by the same words. No man questioneth whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, or homo in Latin, have more significations then one, al∣though in strict propriety of speech they denote or signifie as well men now living, as those that died a thousand yeares agoe.

4. Hitherto we have seene how God by Alex∣ander begun to pull downe the pride of Tyre, and of the Philistines: not with purpose utterly to destroy them, as he did the old world, but rather by this castigation or contusion, to prepare and fit them for that mixture with the Jews their an∣cient Enemies, which was foretold by the Pro∣phet Zachariah, ver. 6, 7. And a c bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines, And I will take away his blood out of his mouth, and his abominations betweene his teeth: but he that remaineth, even he shall be for our God, and he

shall bee as a Governour in Iudah, and Ekron as a Iebusit. The literall truth of this last cited passage, we may see experienced after the warres of Alex∣ander and of his Successors with the Maceabees, partly in that great place which Herod of Aske∣lon held amongst the Jewish Nation, partly in the Philistines Proselytes, who were admitted as Communicants with the sonnes of Abraham in their Sacraments and Sacrifices, partly in the ad∣mission of the Jews as free Denizens into the Cities of Palestina, and in such quiet cohabita∣tion of the Philistines and these moderne Jews, as had been betweene the Jebusits and their An∣cestors. Every part of this observation might be concludently proved out of unpartiall Historians, Heathenish or Jewish, which wrote before our Lord and Saviour was borne. Divers parts of it are abundantly proved out of the Author of the first Book of Maccabees, Chap. 10. ver. 88, 89. Now when King Alexander heard these things (to wit, the victory over Azotus, and the submission of Askelon upon the ransack of it,) he honoured Io∣nathan yet more, and sent him a buckle of gold, as the use is to bee given to such as are of the Kings blood: hee gave him also Accaron with the borders thereof in possession. Chap. 11. ver. 60, 61. Then Io∣nathan went forth, and passed through the Cities be∣yond the water, and all the forces of Syria gathered themselves unto him, for to helpe him: and when he came to Askalon, they of the City met him honourably. From whence he went to Gaza, but they of Gaza shut him out: wherefore he laid siege unto it, and burned

the suburbs thereof with fire and spoiled them. Chap. 13. ver. 33, &c. Then Simon built up the strong holds in Iudea, and fenced them about with high Towres and great walls and gates and barres; and laid up victuals therein. Moreover Simon chose men, and sent to King Demetrius, to the end hee should give the land an immunity, because all that Tryphon did, was to spoile. Vnto whom King De∣metrius answered and wrote after this maner; King Demetrius unto Simon the high Priest, and friend of Kings, as also unto the Elders and Nation of the Iews, sendeth greeting. The golden Crowne, and the scarlet Robe which yee sent unto us, wee have received, and wee are ready to make a stedfast peace with you, yea and to write unto your Officers to con∣firme the immunities which wee have granted. And whatsoever Covenants wee have made with you, shall stand; and the strong holds which you have builded, shall be your owne. As for any oversight, or fault committed unto this day, wee forgive it, and the Crown tax also, which yee owe us, if there were any other tribute paid in Ierusalem, it shall no more bee paid. And looke who are meet among you to bee in our Court, let them be inrolled, and let there be peace betwixt us. Thus the yoke of the Heathen was taken away from Israel in the hundred and seventieth yeare. Then the people of Israel began to write in their Instruments and Contracts, In the first yeare of Simon the high Priest, the Governour and Leader of the Iews. In those dayes Simon camped against Gaza, and besieged it round about, he made also an Engine of warre, and set it by the City, and battered a cer∣taine

Towre and tooke it. And they that were in the Engine, leapt into the City: whereupon there was a great uprore in the City, insomuch as the people of the City rent their clothes, and climbed upon the walls with their wives and children, and cryed with a loud voice, beseeching Simon to grant them peace. And they said, Deale not with us according to our wickednesse, but according to thy mercy. So Simon was appeased towards them, and fought no more a∣gainst them, but put them out of the City, and clean∣sed the houses wherein the Idols were: and so entred into it with songs and thanksgiving: yea hee put all uncleannesse out of it, and placed such men there as would keepe the Law, and made it stronger than it was before, and built therein a dwelling place for himselfe. They also of the Towre of Ierusalem were kept so strait, that they could neither come forth, nor goe into the Countrey, nor buy, nor sell: wherefore they were in great distresse for want of victualls, and a great number of them perished through famine. Then cried they to Simon, beseeching him to bee at one with them, which thing hee granted them, and when hee had put them out from thence, hee cleansed the Towre from pollutions. And entred into it the three and twentieth day of the second moneth, in the hun∣dred seventieth and one yeare with thanksgiving, and branches of Palm-trees, and with Harpe and Cym∣bals, and with Vials and hymnes and songs; because there was destroyed a great Enemy out of Israel. Hee ordained also that day should be kept every yeare with gladnesse. Moreover, the hill of the Temple that was by the Towre, he made stronger than it was, and there

hee dwelt himselfe with his company. Hee that will compare these and many other passages in this grave Writer with the ninth of the Prophet Za∣chariah, will perceive there may bee good use of books not Canonicall, for the right understan∣ding of sacred Writings most Canonicall; and that this booke though Apocryphal, did not de∣serve to be left out in the new impressions or bin∣ding up of our Bibles. But to returne unto the Prophecie of Zachariah.

5. The manifest accomplishment of all the strange alterations foretold by him in this ninth Chapter, might well occasion the Jews to expect the comming of their promised King shortly af∣ter. And amongst all the signes which the times intercurrent betweene Alexanders conquest of Syria, Tyre, and Palestina, and our SAVIOURS death, did exhibit; this to mee is most remarka∣ble, that after so many terrible blasts of Gods wrath thus overturning every Castle and strong hold about Jerusalem, sweeping most Cities of their ancient Inhabitants, as the whirle winde doth their streets of dust; the Temple of Jeru∣salem should all this while hold up her head: that Temple whose foundation, and superstru∣ctions had been accused of sedition, and rebelli∣on, whose demolition had been solemnly vowed by such Tyrants as had power given them over the City and strong holds of Jerusalem, power to practice all kinde and maner of savage cruel∣ties on the Citizens bodies, and to expose their carkasses to the birds of the aire. The conside∣ration

hereof doth plainly testifie such a power∣full arme and watchfull eye of the Almighty to defend his house as in the eight verse of this Chap∣ter is literally charactered. And I will encampe a∣bout my house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall passe through them any more, for now have I seene with mine eyes. Hee that could rightly spell the severall passages in the foremen∣tioned Authors, and the disposition of Divine providence overruling the projects of Alexander and his Successors, in all these warres according to the literall predictions of the Prophet Zachary, and put them right together, could not suspect that which Iosephus hath registred in the latter end of the eleventh Book of Jewish antiquities, concerning Alexanders reconciliation to Iaddah the high Priest of the Jews, and the extraordinary favours done unto that Nation, which not long before had mightily offended him.

6. But this prediction of Gods speciall pro∣vidence in protecting his Temple against such as pretended mischiefe unto it, was literally fulfil∣led, not onely in the times of Alexander, but in the attempts made against it by Nicanor, Antio∣chus, and other of his professed enemies, though not fully to bee accomplished untill the glory of this Temple came. For the Temple built by Zerubbabel sub auspiciis of Ieshue the high Priest, did continue and flourish untill JESUS the high Priest of the Covenant, into whose body the life and spirit of it was to be transfused, did visit

and cleanse it. It must be granted that Herod the great did take downe the Temple built by Zerub∣babel, not with purpose to demolish it, but to make it more glorious to humane view, than So∣lomons Temple had been. And this friendly dis∣solution of it, with purpose to reedifie it, did prefigure the dissolution of Christs body and soule, and their reunition in glory and immor∣tality. And I could willingly yeeld my assent unto Rupertus and Ribera, that the first verses of this Chapter were truely fulfilled in that victori∣ous passage of the Gospel throughout the Cities of Syria and Palestina before mentioned: So they or their followers would grant me, that the swift victory of the Gospel, was as well occasio∣ned, as portended by Alexanders speedy con∣quest of these Regions. For God did plague these neighbour Nations before the desire of all Nations came unto this Temple, that Jerusalem might take warning by them, and repent her of her sinnes. I have cut off their Nations, their Towers are desolate: I made their streets waste, that none passeth by: their Cities are destroyed; so that there is no man, that there is none inhabitant. I said, Surely thou (Ierusalem) wilt feare mee, thou wilt receive instruction, so their dwelling should not bee cut off, howsoever I punished them, but they rose early, and corrupted all their doings, Zephaniah 3.6, 7. That this Prophecy unto what other times soe∣ver it be concludently appliable, doth in speciall referre unto the calamities brought upon the Na∣tions by Alexander the great, is apparent from

Zephan. 2.4, 5. But to returne to the literall mea∣ning of the Prophecie now in handling: that, as I take it, is, as if the Prophet had spoken in more words to Jerusalem thus.

Thine eyes in the generations following shall behold the flourishing pride of sundry Nations, each en∣deavouring to overtop others in height of glo∣ry and temporall state; each driving to keepe others under by humane policie and strength of warre. And whilst the sight of their mu∣tuall Conquests shall possesse thy thoughts, thou wilt bee ready in the pride of thy heart to say, Jerusalem and Judah, one day shall have their turne, and in that day shall the sonnes of Iacob, the seed of Abraham and David, bee like the Monarchs of Greece or Persia, farre exalted above the Kings of other Nations: every one (able to beare Armes) glistring with his gol∣den shield, and leading the Princes of the Hea∣then as prisoners bound in chaines, and their Nobles in fetters of iron. The beauty, and riches of their costly Temples shall deck the Chariots of my children, which their captives shall draw in triumph. But thou shouldest re∣member that the promised Prince of peace, of benignity, and Justice, should not bee sought amongst the tumultuous hosts of warre. Or canst thou hope, that the desire of all Nations, should bee thy Leader or Generall to destroy themselves. It is glory and honour enough for thee; glory and honour greater than the grea∣test Conquerer on earth could ever compasse,

that the King of kings, and Lord of lords, shall be anointed and proclaimed King upon the hill of Sion: that the inviolable decrees of ever∣lasting peace shall bee given to all the Nations under heaven from thy Courts. And there∣fore whilst horses and Chariots, or other glo∣rious preparations of warre shall present them∣selves to thy view, suffer them to passe as they come, and rest assured that thy King, of whose comming thou hast often beene admonished by the Prophets, is not amongst them. The maner of his comming unto thee, so thou wilt mark it, bodes farre better tidings to thee, and all the Nations besides, than can accompany the prosperous successe of warres, or any victo∣ry which is stained with blood. What King of Judah or Israel did ever levy an Army though in just defence of their Countrey and people, on so faire termes, that no poore amongst them were pinched with taxes for the supply? What victory did they ever obtaine so good cheape, that many of their children were not inforced to sit downe with losse, many wounded, others maymed, and some alwayes slaine? But loe, now I bring thee unusuall matter of exultation, and uncouth joy. For behold, thy King commeth unto thee (whensoever he commeth) attended with justice for his guide, and salvation for his traine. Hee shall execute judgement without oppression, hee shall save thee (so thou wilt be saved) without destroying any; able and ready to make thy lame to goe, to give life to the

dead without hazard either of life or limb to any who rests within thy territories. Such shall bee the maner of his comming, and such his presence, that the silliest wretch amongst thy children, may think himselfe more happy, than any King of Judah or Israel which was before him; so hee will conforme himselfe to his garb or demeanor. For hee commeth unto thee poore and lowly, riding upon an Asse, and a Colt, the foole of an Asse, to weane thee from the vaine hopes of the Heathen, from which the Prophets have so often dehorted thy forefa∣thers. Some put their trust in horses, some in chariots: but thy confidence must bee in the Lord thy God, who will alwayes bee thy King to de∣fend thee, to protect thee, and strengthen thee, through his weaknesse. For by the weaknesse of his appearance, he will cut off the chariot from Ephraim, and the horse from Ierusalem, and the battell bow shall bee cut off, and hee shall speake peace unto the heathen: His Dominion shall bee from Sea to Sea, and from the River to the ends of the Earth, Zach. 9.10.

The mark where∣at the Prophet Zachariah in this place aimes, is the very same with that which the Prophet Hag∣gai his coaevall had set up a little before him; Neither of them (as I take it) conscious of the others predictions. Yet now bee strong, O Zerub∣babel, saith the Lord, and be strong O Ieshua sonne of Iosedech the high Priest, and bee strong all the people of the Land, saith the Lord, and work, (for I am with you, saith the Lord of Hosts) according to

the word that I covenanted with you, when yee came out of Egypt, so my spirit remaineth among you: feare yee not. For thus saith the Lord of Hosts, Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land. And I will shake all Nations, and the desire of all Nati∣ons shall come, and I will fill this house with glory, saith the Lord of Hosts. The silver is mine, and the gold is mine, saith the Lord of Hosts, The glory of this later house shall bee greater than the former, saith the Lord of Hosts. And in this place will I give peace, saith the Lord of Hosts, Haggai 2.4, 5, &c. And the Prophet Zachariah had touched (before) on the same string, Chap 2. ver. 10. Sing and rejoyce, O daughter of Sion: for loe, I come and I will dwell in the midst of thee, saith the Lord. And many Nati∣ons shall bee joyned to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of Hosts hath sent mee unto thee, &c. Every branch of these foreci∣ted Prophecies were exactly fulfilled according to their plaine literall sense in our Saviours tri∣umphant ingresse into Jerusalem, and visitation of the second Temple, which by the bounty of Herod the great, and of many other Nations, was made (even to secular eyes) more beautifull and glorious, than the Temple of Solomon was. The extraordinary contributions of severall Na∣tions, and Princes of the Roman Empire for the beautifying of this second Temple, and He∣rods speciall care in the right imployment of his owne and others expences upon this glorious

worke, might have taught the Jews, had they not been blinde, to expect that the desire of all Nation, their promised King, was speedily to come unto it: yet not to come in such pomp, specially of warre, as they expected, but in such humility and meeknesse of spirit, as the Prophet Zachariah in the ninth Chapter and tenth verse hath expressed. And so, it had been foretold in the building of Zerubbabels Temple. Not by might, nor by power, but by my spirit, saith the Lord of Hosts. Who art thou O great mountaine? before Zerubbabel thou shalt become a plaine, and he shall bring forth the head stone thereof with shoutings; crying, Grace, grace, unto it, Zach. 4.6.

7. Some parts of the forecited Prophecy there be which were not to be fulfilled in the ex∣quisit literall, but especially in the mysticall or spirituall sense, untill our Sauiours resurrection from the dead, or the accomplishment of his con∣secration to bee King, Priest, and Temple to all the Israel of God. But of these by Gods assistance in the Article of his Resurrection. That, which we are now to follow, is the fulfilling of the ninth verse of the Prophet Zachariah.

CHAP. XVIII. The fulfilling of Zachariah his Prophecy, Cap. 9. ver. 9. recorded by all the Evangelists; but most fully and most punctually by S. Matthew.

1 THere was not any sacred pre∣diction from the first promise of the womans seed untill this time, more capable of being counterfeited by subtile pretē∣ders to the Crowne of David, than this particular was: and yet the fulfilling of it, so we would take all circū∣stances related by the Evangelists into serious con∣sideration, or scan the true Grammaticall sense of the Prophets words aright, is as concludently punctuall, as the accomplishing of any Prophecy besides; any passage in the 53. of Isaiah, or the 22. Psalme not excepted. God by his all-seeing providence did prevent the reduction of that pos∣sibility or facility rather of imposture, where∣unto this Prophecie above others was exposed, into act. For from the day of our Saviours tri∣umphant comming into Jerusalem, neither City nor people had any just occasion of such joy or exultation as now they exprest; scarce any quiet houre from this neglect of that great salvation, which now was profered, untill the destruction of the Citie and Temple, and the dispersion of the Jewish Nation throughout the world. A∣mong many other circumstances related by the

Evangelists, all worthy of our serious considera∣tion, this one in my minde is most remarkable; that the Owners of the Asse and of the Colt, or the neighbourhood then present, should suffer them to be untied and carried away before they saw the Disciples warrant so to doe, subscribed by their Masters hand. But warrant they had none save onely Parroll. And if any ask why you doe so, say, The Lord hath need of them, &c. Matt. 21.3. and Mark 11.3. Had not this Lord, whose authority they avouched been a greater King than his Father David; had not his power and authority, not over their goods onely, but over their mindes and consciences, been more than Monarchicall: hee could not so plainely, and so peremptorily have fore-prophecied de futuris contingentibus, or given his Disciples full assu∣rance that the Owner of these juments should do, as hee foretold they would doe. This was an Oracle of the same God, of the same power, and authority, which informed David, that the men of Keilah would betray him into Sauls hands, if he did commit himselfe to their trust. The men of Keilah were prevented from doing that, which the Searcher of all hearts saw they were intended or bent to doe. But these men did as the Lord foretold they should doe, when they intended no such matter.

2. If wee compare the Evangelicall relations concerning the maner of our Saviours comming to Jerusalem with the Prophets predictions, they agree so well that Zachariah in this particular

may share well with Isaiah in that title of the Evangelicall Prophet. Yet in the maner of the Evangelicall Stories concerning this point, there is some variation in words, but no contradiction or contrariety in sense. Goe unto the village (saith S. Matthew) over against you. And straight you shall finde an Asse tied and a Colt with her: loose them and bring them unto me, Matt. 21.2. S. Mark relateth the same story thus; Yee shall finde a Colt tied, whereon neuer man sate, loose him and bring him, Mar. 11.2. See Luke 19.30. This variation of words hath raised a doubt amongst Interpre∣ters as well of the Prophet as of the Evangelists, whether our Saviour did ride part of the way up∣on the Asse, and part upon the Colt, or all the way upon the Colt alone. Such as think our Sa∣viour did ride onely upon the Colt, labour to salve the truth of the Propheticall prediction and S. Matthews relation, how it was fulfilled by a Synecdoche usuall, as they alledge, in the Hebrew Dialect. To say the King of Sion should come riding upon an Asse, and upon the foale of an Asse, is a speech as justifiable in grammaticall sense, as that Ionas should bee sleeping in the sides of the ship (so are the words of the Pro∣phecie) whereas hee could not sleepe but in one side of the ship at one time. But as for Synecdo∣ches, metonymies, or other like words of Art, gram∣mar, or rhetorique, unlesse they bee reduced to some logicall or rational maxime, they edifie no better in Divinity, than an Allegory or mysticall interpretation, which is not grounded upon some

historicall relation of matter of fact, according to the plaine literall or grammaticall sense. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the onely foundation of this Synecdoche here pretended, must bee that logicall rationall maxime [ad veritatem indefinitae propositionis suf∣ficit veritas untus particularis] Unto the truth of an indefinite proposition, the truth of one par∣ticular is sufficient. Hee that can prove Socrates to be a learned man, may without impeachment affirme, that man is learned, or men are learned: for the expression of any particulars indistinctly apprehended (or confusedly knowen) by the plurall, is usuall not in the sacred onely, but in moderne Languges, Wee English men doe not commit any solecisme when wee say, the Noble Sidney was slaine in the Low Countries: albeit in strict propriety of speech, hee was slaine but in one of those Countries or Provinces. A man that had been present, or had a distinct Geogra∣phicall apprehension of the place where he was wounded, would have named it in the singular, as at Zutphen. So it was said, Iudges 12.7. That Ieptha died and was buried in the Cities of Galead; that is, as our English very well renders it, in one of the Cities of Galead, but in which one of them, that, it seemes the Author of that sacred history did not thinke worthy to bee taken into particular conside∣ration, being a point wherein posterity with∣out losse might bee altogether ignorant. And certainely it was ignorance of their owne Di∣alect, or the spirit of slumber, which occasioned

some Jewish Writers to gather from this plu∣rall expression, that Iephtha's bones were scatte∣red throughout all the Cities of Galead, or re∣spectively intombed in many severall places. The Evangelists use the like speech when they say: The malefactors which were crucified with our Saviour did revile him; whereas in such distinct apprehension as S. Luke had of this cir∣cumstance, one of the two onely did revile him, or at least continue in this wicked minde; but the party reviling being not so distinctly known by name or by other circumstances (as Barabbas was) to the other Evangelists as unto S. Luke, they make their expressions in the plurall. It is a generall rule worthy of every Commentators actuall consideration, that albeit every Evange∣list relate nothing but the truth, yet no one of them relates the whole truth concerning our Sa∣viours life and actions, his death and passion: nor doe they alwayes observe the order and me∣thod of all circumstances, or occurrences, as will appeare hereafter. The maner of our Saviours comming to Jerusalem, might bee, and no doubt was more distinctly represented to the Disciples senses, than it had been to the Prophet Zacha∣riahs spirit. For lumen propheticum erat aliquali∣ter aenigmaticum; the light of prophecy was not alwayes distinctly evident, but indefinitely. And

this might bee the reason why the Prophet fore∣tells that our Saviour should come riding both upon the Asse, and the Colt, when as three E∣vangelists mention onely the Colt. And albeit S. Matthew mention both, yet it may bee re∣plied, that hee historically in that passage avou∣cheth nothing of his owne observation, but one∣ly relateth the Prophets words which hee saw now fulfilled, although our Saviour had rid one∣ly upon the Asse, or upon the Colt.

3. But however the Prophets words in them∣selves considered, or compared onely with the historicall narrations of their fulfilling as they are extant by S. Mark, S. Luke, and S. Iohn, may ad∣mit the presumed Synecdoche, or plurall expressi∣on in steed of the singular: ye•• to my understan∣ding or observation, none of these three Evan∣gelists affirmative for Christs riding upon the Colt or foale of the Asse, is so exclusive, as S. Matthews relation of the same story is inclusive. Nor is S. Ieroms, Maldonat's, or others inference from the expression of these three Evangelists so concludent, that hee rode upon the Colt alone, as the inference which may bee drawen from S. Matthews relation that he rode upon both. Yee shall finde an Asse tied, and a Colt with her: loose them and bring them unto me: And if any man shall say ought unto you, yee shall say, The Lord hath need of them, and straightway hee will send them. Hee further addes, All this was done that is might bee fulfilled which was spoken by the Prophet, saying, Tell yee the daughter, &c. All the other three

Evangelists affirmatives wil not inferre this nega∣tive, that our Saviour did not ride upon the Asse at all. The historicall, literall, or legall tenour of our Saviours Commission directed or given to his two Disciples, whom hee authorized to take them, imply that hee had instant use of both, though more speciall, or permanent use of the Colt or foale. And the execution of this Com∣mission necessarily inferres as much; And the Disciples went, and did as Iesus had commanded them. And brought the Asse and the Colt, and put on them their clothes, and they set him thereon: or as the Originall hath it, upon them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matt. 21.6, 7. His dismission of the Damme upon some short triall, and longer use of the young one (as sundry of the Ancient with good Moderne Inter∣preters observe) did admirably prefigure the in∣stant rejection of the Jews, and the speedy ad∣mission of the Gentiles here promised. The Gen∣tile though never accustomed to the yoke of Mo∣saicall Lawes, by whose rites the anointing and consecration, the comming of this great King was foreshadowed; did beyond expectation wil∣lingly submit himselfe unto the Gospel or King∣dome of heaven here on earth, as the yong Colt which never had been backt before this time, did gently beare our Saviour, notwithstanding all the noise and cry which had been made by the pro∣miscuous multitude. When as the Jew resem∣bled or typified by the old Asse, which had been used to the yoke and saddle, became (as it is pro∣bable, shee did) resty and skittish ready to kick,

and spurn, and endeavouring to throw her Rider. And in type or prognostick of this mysticall truth, it is not improbable, that our Saviour re∣linquisht the Asse after hee had assayed her, and tooke her Colt, and rode on him into Jerusalem, though no man had sat upon him before.

4. However, the fulfilling of the later part of this Prophecy, whether it was fulfilled by Synec∣doche, or in the plaine literall, and legall constru∣ction of the Prophets words; was most cleare and evident unto the Apostles and Disciples sen∣ses. But whether the former part of this Prophe∣cie concerning the titles of this King was so clearely fulfilled, admitteth some question which cannot be determined without further discussion of the grammaticall sense, or Propheticall im∣portance of these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The best and choisest Translations vary much partly about the signification, partly about the poin∣ting of these words. And no Interpreter which I have read (though I have consulted many) doth give mee any tolerable satisfaction for their Emphaticall or Propheticall importance, save one or two. I shall for this reason crave pardon with humble submission of my opinion unto the judgement of the learned, to proffer more variety of Translations and Interpretations, then I have been accustomed, unto the Readers choise. The vulgar Latin renders it thus; Ecce Rex tuus ve∣niet tibi justus, & salvator: ipse pauper, &c. Be∣hold, thy King commeth, a just King, and a Saviour: hee is poore, &c. referring the Hebrew pronoune

to pauper. Iunius accords in part with the vulgar, Iustus & salute praeditus: with whom our later English accords, save onely that it referres the pronoune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto justus & salvator, hee is just and having salvation: whereas Iunius altogether omits the expression of it, and the vulgar referres it to that which followeth, hee is poore, he is lowly or meek. The Translator of the Kings Bible re∣ferres it unto justus, Iustus ille & salvator, that Iust and Saviour. Arius Montanus in his Inter∣lineary referres the same pronoune unto the first clause, Iustus, &c. But whereas others reade, Salvator ille, hee hath it, Salvatus ipse: So doth our former English, hee is just, and saved himselfe. But Cramerus the Lutheran, ut Hunnii discipulum agnoscas, chargeth that Translation which our former English followes (as his Master Hunnius had Calvin in many others) with Judaizing, at least for giving advantage to the captious Jew. For what argument can it be either of glory to a great King, or of joy unto Subjects, to foretell that he himselfe should bee servatus or salvatus. This expression implies danger unto himselfe more directly, then saving health unto others: it supposeth perill or hazard antecedent, but doth not necessarily argue victory for the consequent. And yet the words in the Originall are formally passive. But Cramerus with some others would out of the grammaticall rudiments which they had learned, instruct us, that Verbs of this forme or conjugation sometimes admit a signification meerely active, otherwhiles neither meerely

active or passive, but reciprocall, as the Septuagint renders this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, saving him∣selfe. So doth our later English in the marginall note. Yet if the Originall in this place might be (as Cramerus would have it) reciprocall, the basis of these two contrary significations should bee the passive. And though both versions saving himselfe, and saved himselfe meet in one point; yet it had been more handsome to have said sal∣vatus a seipso, then servans seipsum. And so Va∣tablus in his annotations upon this place tells us, it may bee rendred. Vertere potes (saith hee) & servetur, sub: a se, pro servans se. But Masius a man more skilfull then the vulgar Grammarians, hath so farre impeacht these grammaticall curio∣sities about the peculiar force or value of Con∣jugations, that it is not safe to put a matter of so great a consequence, as the fulfilling of a Prophe∣cie concerning Christ, upon their verdict. And however many other Verbs in this forme, to wit, in Niphal bee rather equivalent to actives, then truely actives, neuterpassives, or reciprocals: yet their use though it were more frequent then it is, cannot prescribe against the proper and natu∣rall signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, which for ought I finde is alwayes a meere pas∣sive. Wherefore to wave these grammaticall cu∣riosities, this observation (I take it) is more re∣all, and of better use. That as vulgar Philoso∣phers usually ascribe the variety of effects unto the agents or efficients, which ariseth wholly from the matter or Patient. So Grammarians

often labour to salve the regular use, or impor∣tance of words from the diversity of formes or conjugations in their derivatives, or multiplicity of significations in the primitive, when as all the variation proceeds wholly from the nature of the subjects unto which one and the same word in one and the same forme or signification is applied. As for instance, when Melchisedeck saith, Benedictus sit Deus Abrahami, & Benedictus sit Abraham a Deo, &c. Blessed bee the God of Abra∣ham, and blessed be Abraham of the most high God: the formall signification of the Latin [benedictus] and the English [blessed] is one and the same: but the use, or importance much differ, whilest applied unto God and unto Abraham. For A∣braham or man to bee blessed of God, or to have good words bestowed upon him by divine good∣nesse, alwayes importeth some reall donative whereby hee becommeth more happy then hee was before. For in God benedicere is benefacere, his good word or blessing is alwayes operative of some reall good to the party whom hee blesseth. But for God to bee blessed by man, or which is all one, for man to blesse God, can import no more then a testification of his love and loyalty to∣wards his Creator, that hee no way envieth, but heartily congratulateth his eternall happinesse, and could wish if it were possible, that it might be greater, or that hee could expresse his loyalty and thankfulnesse better unto him, who is wor∣thy of all praise, honour, glory, and blessed∣nesse, &c.

5. In like case admitting the proper and for∣mall signification of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bee alwayes one and the same, and punctually ren∣dred by Arias Montanus [salvatus;] yet the im∣portance of it, whilest our Sauiour is the Subject and wee the Agents, will much differ from the importance of it, whilest wee are the Subjects or passives, and he the Agent or Donor. Salvatus applied unto us, alway implies some reall sal∣vation of soule or body or of both, and is as much in English as to be saved or redeemed from death and danger. The same word againe appli∣ed to the King of Sion by his Subjects, or by us sinfull men unto our Saviour and Redeemer, can imply no more then our congratulation of his dignity, or an acknowledging of his power to save, or our hearty prayers that hee would be∣stow his saving health upon us. If Arias Monta∣nus or other Translators of the Hebrew had been tied to have used no other then Ciceronian or Te∣rentian phrases, it would perhaps have been a solecisme, to have put the Latin salvatus for sa∣lutatus. But the Latin Translators oft times use a phrase or dialect more ancient by much then Ci∣cero or Terence, whose language though (unto such as peruse few other Writers then Tully or Terence, or others a little before or after them) it may seeme harsh; yet is it more expressive of the Hebrew (the ancientest of Languages) then the moderne Latin, as salvatus in this place is more significant, and holdeth better analogy with the propriety of the Latin Tongue, then if

he had said salutatus. Hee whosoever he bee, to whom we say, sis salvus, or jubeo te salvere, may according to the fundamentall rules of Grammar Latin, though not according to the custome of Criticks or Refiners of that Language, be more properly said to be salvatus then salutatus. And I make no question, but Montanus and others did use it in this sense, as the most punctuall ex∣pression of the Originall, unlesse they had said salvandus. However, hee is properly said to bee salvatus or salutatus, who is either really saved from danger or unto whom wee wish all health and safety. The passive juratus is in its formall signification one and the same, whilest it denotes the party, or person, or matter by which wee sweare or protest, or the parties which make oath, not onely according to the Hebraismes, or Ellenismes used by most Translators, but in the elegancie of the Latin or Roman refined dialect. So an elegant Poet expresseth Amphiaraus his scrupulosity, or rather observance of decorum, in not swearing by Apollo, but old Chaos in that re∣gion of darkenesse;

Testor inane Chaos: quid enim hic jurandus Apollo?

If hee had sworne by Apollo, Apollo had been juratus, yet not juratus in that sense as a Jury with us are said jurati, that is sworne men, or men which take an oath being administred unto them: for it must consist of swearing men, or of swearers: a new title given by some Roman re∣gular

Catholiques, (as they call themselves) un∣to such Seculars of their owne Profession, as will take the oath of Allegiance, or acknowledge it to be administred unto them by lawfull Authori∣tie. And yet I take it, hee that takes a voluntary oath may be truely said to bee juratus, not onely to sweare, but to bee sworne, and that not in vulgar or legall English onely, but in pure refi∣ned Latin, as in that of Prudentius;

Tentavit Geticos nuper delere Tyrannos, Italiam patrio veniens juratus ab Istro.

According to the custome of refined Latin it would perhaps bee a solecisme to say a man that dies of poison were venenatus, albeit venenatus be a proper Latin word, not obsolete, whilest it denotes arrowes or bullets, but in our English wee speake as properly when we say a man was poisoned, as when wee say a poisoned bullet, a poisoned shaft. And so no question according to the true intent of the Prophet Zachariah our Saviour was as properly said to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is saved, or saluificated, whilest the multitude cried Hosanna, or wished all health unto him; as wee are said to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or saved by him. And if Montanus had as fully exprest this whole phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as hee doth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salvatus, little could have been added to it by way of Comment.

6. But to take the full importance of the whole phrase, or matter signified according to

the sublimitie of the Propheticall dialect or ex∣pression; that, I take it is thus. However the promised King of Sion was to come unto her so lowly in person, so poorely attired, so meanely furnished of strength or visible pompe, as might cause her Inhabitants rather to deride, then re∣spect him: yet even in this plight or garb, hee should bee entertained with generall applause, with louder acclamations, then had been used at the Coronation of David or of his Successors. The ancient forme of such solemne acclamati∣ons had been: Vivat Rex, &c. Let the King live: but to our Saviour the multitude cry, Hosanna, Hosanna to the Sonne of David. And this pecu∣liar kinde of salutation or acclamation, is punctu∣ally foretold by the Prophet, and grammatically exprest by the Hebrew. For Hosanna, whether wee take it as precatory or congratulatory, is an active which doth as exactly fit the passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as ego saluto te, doth tu es salutatus a me, I salute you, and you are saluted of me. If Arias Mon∣tanus had said salvatus ille for salvatus ipse, the Translation had been a more full expression of the Majestick originall phrase. The full ex∣pression or Propheticall importance of the whole phrase (if I mistake not the emphasis of the He∣brew pronoune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 especially when it comes in the reare or after the Substantive to which it referres) will amount to this height and higher, Ecce Rex tuus venit, Rex ille justus, &c. Et pro ju∣stis celebrandus. And I know not whether Ca∣stellio his version of this place doe not imply as

much, Ecce Rex tuus venit, qui est justus & victo∣riosus. It had been an ancient tradition or com∣mon prenotion amongst this people before the Prophet Zachariah was borne, that their King or Christ should bee the Sonne of David, and Da∣vids Lord; A Priest after the order of Melchi∣sedeck, who was King of Salem by office, and by title King of righteousnesse, or the righteous King. Now the Prophet forewarnes this peo∣ple, that the glorious King, whom Melchisedeck did by office and title foreshadow; should come to Sion and Jerusalem, not attended with horses and chariots, but as became the righteous and pacificall King (for so much his other title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports) riding on an Asse, and the foale of an Asse, and have both his titles proclaimed though not by expresse words, yet by hieroglyphick or sa∣cred heraldry. His lowlinesse, which is the one∣ly ground of pacificall disposition, was lively re∣presented by the maner of his approach, riding upon the foale of an Asse, which in an instant had learned gentle conditions from his lowlinesse and peaceable temper, who first did sit upon him. His righteousnesse was really proclaimed by the congratulations, and presents of the peo∣ple; Much people (saith S. Iohn) that were come to the Feast, when they heard that Iesus was com∣ming to Ierusalem, tooke branches of Palme trees, and went forth to meet him, (as yet not hearing whether hee came on foot, or horsebacke) and cried Hosanna, blessed is the King of Israel, that commeth in the Name of the Lord, Iohn 12.12, &c.

And S. Mark telleth us; Many spread their gar∣ments in the way: and others cut downe branches of the trees, And strawed them in the way. And they that went before, and they that followed, cried say∣ing, Hosanna, blessed is he that commeth in the Name of the Lord. Blessed bee the Kingdome of our Fa∣ther David, that commeth in the Name of the Lord, Hosanna, in the Highest, Mark 11.8, 9, 10. Matt. 21.8, 9. Now the Palme tree was as well in pro∣phane, as in sacred Heraldry, as true an Em∣bleme or hieroglyphick of righteousnesse or Ju∣stice, as the sword is of Authority, and power. Hence saith the Psalmist, Iustus ut palma florebit, the just shall flourish like a Palme tree. Why ra∣ther like this tree, then any other? then like the Oake or Cedar? Pierius (to my remembrance) giveth us the ground, or reason of this sacred al∣lusion: and it is this; For that the Palme tree the more it is wronged, or prest downe, the lesse it is diverted from its naturall course, but groweth higher, and spreadeth the more. And was for this reason, a fit Embleme of this righteous and victorious King, whose incomparable exaltation did grow from his unparalleld humiliation and depression.

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 〉,

〈 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.

CHAP. XX. At what time and upon what occasions the 118. Psalme was composed; And at what solemne Feast especially used.

1 FOr giving such, as it may concerne, more full satisfaction in the points late handled: and for setting forth the sweet harmony, betwixt the Propheticall song and the peoples acclamations and cry at this great and last so∣lemne Festivity: the best method I can conje∣cture, would bee to make diligent enquiry at what time, and upon what occasions the 118. Psalme was first written, and at what solemne Feast it was principally used. Mollerus a man of commendable paines in this particular search, and one who had read very many, telleth us that the major part of learned Interpreters whom hee had perused, are of opinion that this Psalme was composed by David himselfe, upon occa∣sions of his victory over his enemies, and free∣dome from disturbance or danger from the house of Saul, upon the death of Ishbosheth. And for strengthening this conjecture, hee referreth us to the 2. of Sam. 6. And Coppen, a most Ingenuous and exact Examiner of such Commentators, as he had read, seemeth rather to encline this way, then to the contrary. The maine streame of In∣terpreters would carry mee with them, did not the nature of the Subject now in hand, permit a

peculiar liberty of dissenting from a major part, though otherwise most learned Interpreters. And hauing conferd this 118. Psalme as well for circumstances, as for matter and for the chara∣cter of speech or language with the history of the 2. of Sam. 6. as with the 18. and 68. Psalme, which, it is evident, were both written at the time and upon the occasions, which Mollerus conjectures this 118. Psalme was composed; I finde no congruity either of matter or stile be∣twixt them. Many passages in the 118. Psalme there are, which literally referre unto the gates or building of the house of the Lord, not to the Ark or Tabernacle, which were onely extant in the time of David. For hee lived not to see the chiefe corner stone, whether the highest, or the lowest of the Temple laid or placed; much lesse to see the gates, at which the righteous was to enter, set up. Besides, although this 118. Psalme was written by the same Spirit, by which David wrote; yet the language or character of this Psalme doth argue, it was composed in a diffe∣rent age from that, wherein David lived and wrote the 18. and 68. Psalmes. And as farre, as my observation leades mee, in the same age and upon the same occasions, that the Psalmes of degrees (all save one) were first composed and first used. And those Psalmes (it is to me cleare) were written after this peoples returne from Ba∣bylon, and, as is most probable, after the death of Zerubbabel, when the glory of the house of David, was for a time eclipsed by the splendor

of the house of Aaron. And certainely, if this Psalme had been composed by David himselfe, or any of his Successors, or other Prophet in this Nation, while the first Temple was standing, there would have been thankesgiving in speciall exprest for the house of David, as well as for the house of Aaron. But the forme of thankesgiving in the first place runnes thus; O give thanks un∣to the Lord, for hee is good; because his mercie en∣dureth for ever. Let Israel now say, that his mercy endureth for ever. Let the house of Aaron now say, that his mercy endureth for ever. Let them now that feare the Lord say, that his mercy endureth for ever, Psal. 118.1, 2, 3, 4. Nor is there any expresse mention in speciall, of the house of David, or of his Successors unto the end of this Psalme: though many passages in the same Psalme cannot according to the true literall sense bee applied to any Person or Communitie, save onely to the Sonne of David, who was also Davids Lord. The thanksgivings are uttered or delivered not in the name of any one Person or Family, but in the name and behalfe of the whole Community, as well Priest as people. And yet the same thanks∣givings are punctually directed unto God the Lord: or as the multitude, not by distinct ap∣prehension of their meaning, but by the dispo∣sition of Gods divine providence expound the Psalme, unto GOD Incarnate, the Sonne of David.

2. But as I am not prone to bee caried with a generall streame of Interpreters, against pro∣bable

discoveries of a safer course: so am I un∣willing to bee singular, or to venture upon nar∣row passages without a Pilot. And a more skil∣full Pilot in this case, I could not have wished for, then Theodoret, an ancient Father of great judgement, and well deserving the stile of Theo∣doret the wise or discreet. Now this grave and most discreet Author in this particular argument, whereof we treate; at what times, and upon what occasions the Psalmes were written: con∣ducts me thus farre, that this 118. Psalme was written after Israel returned from Babylon. Though the other streame which Mollerus, and others follow, bee much broader; yet this narrow cut, which after Theodoret I take, will ap∣peare (I hope) upon due sounding deeper and safer. Theodorets judgement is thus;

Et hic etiam hymnus est ab iis qui salutem a Deo con∣secuti sunt, allatus. Iudaei namque post reversionem, cum omnes finitimi in unū coacti essent, at{que} etiā gen∣tes alias & barbaras con∣flassent; deinde cum plagis a Deo illatis, profligati es∣sent, secundum Ioelis & Ezechielis & Micheae & Zachariae vaticinationem, hunc hymnum de gratia∣rum actione Deo afferunt.

This is one of those hymnes which were composed by such as obtained saluation or deliverance. The Jews (after their returne from Babylonish captivity) when all bordering Nations with other barbarous people at their instiga∣tion were gathered against them, after they saw them plagued by God, and their malicious projects defeated according to the Pro∣phecies of Ioel Ezechiel or of Za∣chariah offer up this Psalme of thanksgiving unto the Lord.

3. However S. Ierom, Mollerus, and others do for particular circumstances of the Composers, time, and occasions of this Psalme, follow ano∣ther current, then Theodoret did; yet we all meet in the maine or Ocean, whereinto this Psalme and others doe exonerate themselves. For thus Mollerus concludeth his Preface to this Psalme:

There is no question but that this Psalme (as most others of Davids) had more speciall re∣ference to Christ, whose Per∣son he did represent, or typi∣fie, and whose portraiture hee sought to set forth; then unto David himselfe. And hence it was that as often as this Psalm was recited in the Jewish Syn∣agogues, it was alwayes ac∣commodated to the Messias, and reckoned amongst the so∣lemn praiers and supplications for his comming unto them, as Hierom testifieth. Now see∣ing by its frequent recitall, it was so well known to the vul∣gar sort, hence was that gratu∣latory versicle, or song [Hosan∣na] taken up by them, at that time wherein Christ was en∣tertained by the multitude, according to the state or cu∣stome of their King or expe∣cted Messias

Nec dubium est, Davidem in hoc Psalmo, ut in plerisque aliis, magis ad Christum, cujus personam gerebat, quam adse respexisse, ejus∣que in se imaginem expri∣mere voluisse. Atque inde factum est, ut quoties post illud tempus hic Psal∣mus in Synagoga a Iudaeis logeretur, ad Messiam fu∣erit accommodatus, & in∣ter eas preces, quibus ad∣ventus ejus petebatur, re∣latus; ut testatur Hierony∣mus. Cumque ex assiduâ repetitione popule esset no∣tissimus, hinc sumptus est versiculus in pompâ illa, in qua Christus tanquam Rex hujus populi f••iit excep∣tus, ut scribitur Matth. 21. Mollerus in argumento hujus Psalmi.

4 Now seeing it is confessed by all, aswell ex∣presly by the Jews, as by matter of fact related by the Evangelists, that this 118. Psalme did contein a peculiar prophecy or testimony prophetically typicall of the promised Messias his comming to Jerusalem, to ratifie or fulfill whatsoever was foretold or portended by this Solemnity, where∣in it was first used: no time, or season can with greater probabilitie be allotted, no occasion more fitly pretended for the first composing of it, then the extraordinary joy of the whole Communitie of the people of Juda and Israel, aswell Priests as Laicks, upon the erection or finishing of the second Temple. For within the compasse of this season, Haggai had prophecied that the desire of all Nations should come unto that Temple. The precise time according to exact calculation of his comming to Jerusalem, and of his death there, had beene notified by Daniel not long before. The sacred history of the times, wherein Zerub∣babel, Ieshua, Haggai, and Zechariah lived, beare plentifull record, that the people of Judah, Ben∣jamin, or Israel had no just cause, or great occasi∣ons of rejoycing according to that scale of joy and gladnesse, which is charactered in the 118. Psalme, immediately after their returne from Babylonish captivitie. For both neighbour Nati∣ons, and the principal Officers of this side Euphra∣tes, of those kings unto whom they were subject, did partly by violence, partly by malicious sugge∣stions for divers yeares prohibite the erection of the Temple, and the re-edifying of Jerusalem.

More feare, then joy did possesse this great peo∣ple, when they begun to erect the Altar of the Lord, as may appeare from Ezra 3.4. And that was divers months before the foundation of the Temple was laid: at which time indeed there was much joy, especially amongst the people, and younger sort; Yet joy mixt with many teares of the Ancient, especially Priests and Levites, which had seene the former Temple, (at least the foun∣dation of it.) Ezra 3.12, 13.

5 However, it is probable that this 118. Psalm was in part composed upon the sight or view of the first foundation of the second Temple. For Ezra tells us that the Priests and Levites, after the ordinance of David King of Israel, sung toge∣ther by course in praising and giving thanks un∣to the Lord, because he is good, and his mercy endureth for ever toward Israel. And in this forme of thanks∣giving the 118. Psalme begins and ends, O give thanks unto the Lord, for his mercy endureth for ever. Let Israel now say that his mercy endureth for ever. ver. 1. O give thanks unto the Lord, for he is good: for his mercy endureth for ever. ver. 29. I am not for∣getfull, nor can the Reader be ignorant that there is another Psalme, videlicet 136. in which this forme of praise is more perpetuall, as being the close or fall of every verse. But that Psalme (as I have many inducements to conceive) was composed long before the foundation of the Temple was laid. But other Psalmes of thanks∣giving there are besides these two, which were composed upon speciall occasions, and afterwards

continued in their solemne feasts with further additions, and amplifications, as the like occasions of publique joy did minister. For later Prophets, or men otherwise inspired by the holy Ghost for that purpose, to intersert, or adde more plaine or fuller expressions of Davids, or former Prophets intent or meaning in their forme of thanksgiving, or to paraphrase upon them, was never unlaw∣full, although they had added the same curse, to such as should adde unto, or diminish their wri∣tings, which is annexed unto the law of Moses, and the booke of the Revelations. For no addi∣tion is forbidden, but such as includeth a vitiati∣on of the text, or such as pretendeth Divine au¦thority, when it hath it not.

6 But however this 118. Psalme or most part of it might be begunne upon the occasions forementioned by Ezra; yet some passages in it there are, which in particular refer unto some one of the three great and anniversary solemnities, as that; This is the day which the Lord hath made, we will rejoyce and be glad in it. Save now O Lord I beseech thee, &c. ver. 24, 25. Now after the foundation of the Temple was laid, there was no solemn feast, in which this peoples expression of joy and thanks∣giving was so remarkeable or so peremptorily required, as in that feast of Tabernacles or booths recorded by Nehemiah, cap. 8. A feast of Taberna∣cles there was some few months after the founda∣tion of the Temple was laid by Zerubbabel and Ieshua the sonne of Iozadeck, recorded by Ezra 3.4. &c. But that feast of Tabernacles was solemni∣sed▪

secundùm quid, onely in respect of the peculiar daily sacrifices, which the Law in that month ap∣pointed to be offered There is no mention in Ezra of their dwelling in boothes, either in their publique streets, upon their publique houses, or in the Courts of the Lords house, which was not at that time builded. This part of that great so∣lemnity had not beene observed from the daies of Ioshua the sonne of Nun, untill Nehemiah had put his peremptory commission for re-edifying Jerusalem, in execution. Nehemiah which is the Tirshatha, and Ezra the Priest the Scribe, and the Levites that taught the people, said unto all the people; This day is holy unto the Lord your God, mourne not, nor weepe: for all the people wept, when they heard the words of the Law, &c. And they found written in the Law, which the Lord had commanded by Moses, that the Children of Israel should dwell in boothes in the feast of the seventh month. And that they should pub∣lish, and proclaime in all their Cities, and in Ierusalem, saying, Goe forth unto the Mount, and fetch Olive branches and pine branches and myrtle branches and Palme branches and branches of thick trees to make booths. So the people went forth, and brought them, and made themselves booths, every one upon the roofe of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate of Ephraim. And all the congregation of them that were come againe out of the captivity, made boothes, and sate under the boothes: for since the dayes of Ioshua the sonne of Nun, unto that day, had not the Children of Israel done so, and there was very great gladnesse. Also

day by day from the first day unto the last day, he read in the booke of the law of God. And they kept the feast seven dayes, and on the eighth day was a solemne As∣sembly according unto the manner, Nehem. 8.9, 10, 11. &c. This great day of the feast was that anni∣versary solemnity, wherein our Lord and Savi∣our, after the revolution of many years (how ma∣ny I leave to the calculation of Chronologers;) did make that solemne proclamation unto the people assembled at the feast of Tabernacles, Iohn 7.37. In the last day, that great day of the feast, Iesus stood and cryed, saying, If any man thirst, let him come unto me, and drink. He that beleeveth on mee, (as the Scriptures have said) out of his belly shall flow rivers of running water. But this spake he of the Spirit, which they that beleeve on him, should receive. For the holy Ghost was not yet given, because that Ie∣sus was not yet glorified.

7 It is very observable, which is recorded by Saint Iohn, Chap. 7.14. That about the midst of the feast, Iesus went into the temple and taught: and so taught, that the Iews marveiled, saying, How knoweth this man letters seeing he never learned? But to my apprehension, it is more observable, and wanteth not a mystery (though for the present I cannot sound it;) why our Saviour should begin to teach in the Temple in the midst of the feast, not from the first day untill the last, as Ezra the Priest and Scribe had done in the same feast mentioned by Nehemiah. His friends and kinsfolkes had advised him to be at Jerusalem to shew himselfe at the beginning of the feast: Now the Iews feast of Ta∣bernacles

was at hand. His Brethren therefore said unto him, Depart hence, and goe unto Iudea, that thy Disciples also may see the works which thou doest. For there is no man that doth any thing in secret, and he himselfe seeketh to be knowne openly· If thou dost these things, shew thy self unto the world, &c. Then Iesus said unto them, My time is not yet come; but your time is alwaies ready, &c. Goe yee up unto this feast. I goe not up yet unto this feast, for my time is not yet come. When he had said these words unto them, he abode still in Galilee. Howbeit after his teaching three or foure daies at the least, and his solemne invitati∣on of all men to come unto him in the great day of the feast; he was not publickly acknowledged for the Christ; but so acknowledged by some, and with demurre or contradiction of others, Then the Iews sought him at the feast, and said, Where is he? And there was much murmuring among the people concerning him. For some said, hee is a good man; Others said, nay, but he deceiveth the people. Howbeit no man spake openly of him, for feare of the Iews. John 7.11, 12, &c. But this verdict of him, was given up before he taught in the Temple. After which time their suffrages varied, not onely one from another, but from themselves. For upon that part of doctrine which hee delivered from the 15. verse to the 25. Some of them of Ierusalem said, Is not this he whom they seeke to kill? But lo, hee speaketh boldly, and they say nothing unto him: Do the Rulers know indeed, that this is the very Christ? Howbeit we know this man, whence hee is: But when Christ com∣meth, no man knoweth whence he is. Then cryed Iesus

in the Temple, as he taught, saying, Ye both know me, and whence I am, and I am not come of my self, but he that hath sent me is true, whom ye know not. But I know him: for I am from him, and he hath sent mee. Then they sought to take him: but no man laid hands on him, because his houre was not yet come. And many of the people beleeved on him, and said, when Christ commeth, will he doe more miracles then these, which this man hath done? Iohn 7.25. &c. But in the great and last day of the feast, many of the people, after they had heard his solemne invitation, said, Of a truth, this is the Prophet: Others said, this is the Christ. But some said, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ commeth of the seed of David, and out of the town of Bethleem, where Da∣vid was? So there was a division among the people, because of him. And some of them would have taken him, but no man laid hands on him. ver. 40, 41, &c. For when the chief Priests, and Pharisees asked of the Officers, whom they had employed upon the demurr or debatement of the people to attach him, verse 32. Why have ye not brought him? The onely answer they could get, was this, Never man spake like this man. verse 45 46.

8 But however, in this great feast he suffered such contradictions of sinfull men, open contra∣dictions one to another, and secret contradicti∣ons in most individuals to their owne conscien∣ces. For as he had told them Iohn 7.28. That they both knew him, and whence he was, and that he came not of himself. Albeit their passions would not per∣mit them so to acknowledge him. Yet his enter∣tainement

for the present, was not so harsh and churlish (at the peoples hand especially) as it was at the next solemne feast, in which he againe did publish his Commission, to wit, in the feast of the Encoenia or dedication of the Temple, immedi∣ately ensuing the forementioned feast of Taber∣nacles. There was a division (saith Saint Iohn) again among the Iews for these sayings. And many of them said, He hath a devill, and is mad: why heare ye him? Others said, these are not the words of him that hath a devill. Can a devill open the eyes of the blind? And it was at Ierusalem the feast of the Dedication, and it was winter. And Iesus walked in the Temple in Solo∣mons porch. Then came the Iews round about him, and said unto him, How long dost thou make us doubt? If thou be the Christ, tell us plainly. Iesus answered them, I told you, and ye beleeved me not. The works that I doe in my Fathers name, they bear witnesse of me, &c. Ioh: 10.19, 20, &c. Upon this avouchment, that God was his Father, and that hee and his Father were one, the Jews took up stones to stone him. Iesus answered them, many good works have I shewed from my Father: for which of these works do ye stone mee? The Iews answered him, saying, For a good work we stone thee not; but for blasphemy, and because that thou being a man makest thy selfe a God. But he escaped out of their hands, and went away againe beyond Ior∣dan, into the place, where Iohn at first baptized. And there he abode, and many resorted unto him, and said, Iohn did no miracle, but all things that Iohn spake of this man were true. And many beleeved on him there. verse 39, 40, &c. more then had done at Jerusa∣lem,

unto which hee did not come, till the great and last feast of the Passeover, albeit he were invi∣ted, or advised to repaire thither, rather then to remaine in Herods dominions. Luke 13.31. Then came certaine Pharisees (Inhabitants of Jerusalem, or their Complices) saying unto him, Get thee out, and depart hence for Herod will kill thee. And he said unto them, Goe, tell that foxe, &c. It cannot be, that a Prophet perish out of Ierusalem, &c. verse 33. He fi∣nally resolves them, Yee, (to wit) of Ierusalem, Behold your house is left unto you desolate: Yee shall not see me untill the time come, when ye shall say, Blessed is he that commeth in the Name of the Lord. verse 35. And after this manner hee was saluted by Men, Women, and Children: by all sorts (unlesse it were the Scribes and Pharisees) at his comming to this great and last Passeover, whereof I now treate. However their crucifying of him some few daies after, whom they acknowledged for their Lord and Messias, did both deserve and portend that utter desolation of City and Temple, which hee had foretold in the words immediately going be∣fore, O Ierusalem, Ierusalem, which killest the Pro∣phets, and stonest them that are sent unto thee; how of∣ten would I have gathered thee, &c. Behold your house is left unto you desolate. But of the full importance of these words, I have delivered my opinion else∣where more at large. That Christ after the feast of the Dedication mentioned Iohn 10, did remain where Iohn at first baptized, untill some few daies before the Passeover; is cleare from that remarke∣able story concerning the raising of Lazarus from

death. Iohn 11.1. &c. When he had heard therefore that he was sick, he abode two daies still in the same place, where he was. Then after that, saith he to his Disciples, Let us goe into Iudea againe. His Disciples say unto him, Master, the Iews of late sought to stone thee; and goest thou thither againe? Iesus answered, Are there not twelve houres in the day? If any man walke in the day, he stumbleth not; because he seeth the light of the world. But if a man walk in the night, he stumbleth, because there is no light in him.

9 It is observable, that immediately before, or in the time of these great and solemne feasts, his fame was published for some rare miracle. When Christ commeth (saith the people) in the feast of Tabernacles, will he doe more miracles then this man hath done? Iohn 7.31. The late miracle which occasioned the contradiction or variety of opinion at the feast of the Dedication of the Temple, was the restoring of one, who had beene blind from his birth, to perfect sight. You have the story at large Iohn 9. The last and greatest mi∣racle, which he did about Jerusalem immediately before this last Passeover, and that which occasi∣oned him to be proclaimed the Christ, not by himselfe as at other times, nor by his Disciples onely, but by the unanimous consent of that migh∣ty Assembly, besides the Priests and Scribes and Pharisees, was the raising of Lazarus to life after he had beene foure daies dead. And thus farre I can assent unto some moderne Writers, that the Multitude then assembled, especially the stran∣gers did purposely seeke at this feast to redeeme

their former contempt or sleight esteeme of him at the Feast of Tabernacles and Dedication be∣fore mentioned, by their forwardnesse to enter∣taine and salute him, as their glorious King, the long expected Sonne of David.

CHAP. XXI. That the Messias was to bee proclaimed King of Sion at some one or other of their great and solemne Feasts, was a prenotion or received opinion amongst the Iews.

1 FRom the Evangelicall history of our Saviours appearances at the solemn Feast celebrated at Jerusalem, and from the debates betweene his Au∣ditors, especially in the last yeere of his presence there; the Intelligent Reader will easily collect without further aduertisment, that it was a common prenotion or received opinion amongst this people, that their expected Messias should bee manifested or acknowledged at some one or other of their anniversary Feasts; of which the Passeover was the principall, or (as Chryso∣stome with some other of the Ancients instile it) Metropolitan. But in which of these three solemne Feasts, the Sonne of David should be proclaimed King, and made (by God) their Lord, and Christ, was if not to all, yet to most of them, even to his followers (whether Apostles or Disciples) uncertaine, untill the event did determine the

doubt unto such of them, as God did grant eyes to see, and eares to heare, and hearts to under∣stand the mysteries of salvation; respectively pre∣figured by these three solemne Feasts, and really accomplisht in this great Feast of the Passeover, wherein they crucified JESUS of NAZARETH (their late proclaimed King,) and in the Feast of Pentecost next following. The full intent, and purport of this last observation, as well the affir∣mative, as negative part, to wit, [the certainetie that hee was to bee proclaimed King at some one of those Feasts: and the uncertainety at which of those hee should be so proclaimed] is included in those words of S. Iohn before cited to another purpose; These things understood not his Disciples at the first; that is, they did not lay them to heart, nor right∣ly apprehend the melodious harmony betweene the solemnity of that time, and the events fore∣pictured by that, and other solemnities. But when Iesus was glorified, then remembred they that these things were written of him, and that they had done these things unto him, Chap. 12.16. that is, they first considered, and then remembred, that his glorious exaltation was foretold, typically prefigured by that solemne Feast, and really ac∣knowledged by the multitude.

2. That the solemnity of dwelling in booths, used in the Feast of Tabernacles, or the exigence or occasion in whose remembrance that Feast was instituted (which was their speciall reliefe from extremity of heat and thirst in the wilder∣nesse;) had speciall reference to the Feast of Pen∣tecost:

is too apparent to be contradicted by any good Christian, from that of our Saviour, Iohn 7.37. In the last day, that great day of the Feast (to wit, of the Tabernacles) Iesus stood, and cried, saying, If any man thirst, &c. This spake hee of the Spirit, which they that beleeve on him should receive. For the holy Ghost was not yet given, because that Iesus was not yet glorified. But shortly after his glorification, the Spirit of God, the true water of life, was powred out more plentifully upon all flesh capable of it, then water had been unto Israel in their extremity of thirst in the wilder∣nesse; or then that water, which was used (I know not whether by precept or tradition) to be powred out upon the Altar in the Feast of Tabernacles, especially upon that great day of the Feast, wherein our Saviour spake these words. But in what place of Scripture it was foresignified, that waters should flow out of their bellies that beleeved on him, is not pertinent to our present purpose. Gods speciall protection, not of Israel onely according to the flesh, but of his universall Church from spirituall enemies, un∣der the shadow of his wings, was more peculiar then the Palme trees or Willows of the brook, or boothes made of them, could afford to the sonnes of Iacob, against the parching heat of the Sunne, after our Saviour was glorified. As for those words forecited, Levit. 23.43. I made the children of Israel to dwell in boothes, when I brought them out of the land of Egypt: they referre (if good Writers be not mistaken) to Exod. 12.37. The

children of Israel journeyed from Rameses to Succoth; that is a place of boothes, or Tabernacles, or as to a Northerne Borderer might be more fully ex∣prest, to a place of Shields or Summer houses. Yet (if I be not mistaken) the forecited place of Leviticus concerning the occasion of instituting the Feast of Tabernacles or Shields hath refe∣rence also to that of Exod. 15.27. And they came to Elim, where were twelve wells of water, and seven∣tie Palme trees, and they encamped there by the waters.

3. Out of the former discussion it is apparent, that the feast of Tabernacles had reference unto the feast of Pentecost, and that the commande∣ments of carnall rejoycing in that feast, were spiritually accomplished in the Pentecost next following our Saviours passion. But what spe∣ciall reference had the same feast of Tabernacles unto the solemnity of the Passeover? Surely the same, which other solemne feasts of the Seuenth moneth (which was a moneth of legall solemni∣ties,) had. Now that the feast of Atonement or Expiation, which was the tenth day of that moneth, (next after the feast of Trumpets, and some foure dayes before the feast of Taberna∣cles) was punctually accomplisht at the feast of the Passeover, wherein our Saviour was cruci∣fied; Maldonat himselfe, the most rigid Oppo∣ser of the harmony betwixt these solemnities, and the last feast of this Passeover, would not have denied, if this interrogatory had been put unto him. It is true, that the mysteries fore∣shadowed

at this Feast by the scape Goat, by the washing of the high Priest, and by some other Ceremonies, were fulfilled in die suo, that is upon the tenth day of the seventh moneth, in which our Saviour (as with the consent of best moderne Writers I have elsewhere observed ) was baptized. But for the mysteries prefigured by the Sacrifices, whose blood was brought into the Sanctuary upon the tenth of the seventh mo∣neth; these were not accomplisht, untill the en∣trance of our Redeemer CHRIST JESUS, into the most Holy place, was visibly signified by the rending of the Vaile in the Temple. It is most true againe, that the legall feasts of Trumpets, which was the first solemnity of the seaventh moneth, was Evangelically fulfilled by S. Iohn Baptists Proclamation and Baptisme in the beginning of the same moneth. But as for the feast of Tabernacles, albeit the solemnity thereof was in part fulfilled at our Saviours ap∣pearance, and Proclamation of his celestiall Am∣bassage by himselfe, upon the great day of that Feast, as was but now observed: Yet the full ac∣complishment of the solemnities then used, or of the mysteries prefigured by their publique re∣joycing in that feast especially, was not exhibi∣ted, untill our Saviours triumphant ingresse into Jerusalem foure dayes before the feast of the Passeover, wherein hee suffered for us. Many a∣mongst the multitude, at the feast of Taberna∣cles immediatly before, did acknowledge him for the expected Messias, or for the Prophet,

whom God had promised to raise up amongst them like unto Moses. None of them then did either out of expresse apprehension of his Deity, or by Emblematicall significations of their alle∣giance unto him, acknowledge or proclaime him to be the God of their Fathers, who had spoken to Moses in the wildernesse: or that very God, unto whose honour, the feast of Tabernacles was first instituted, and so continued to their poste∣rity. This acknowledgement was first made (though unwittingly) by the multitude, which came to greet his welcome, when he came from Bethany to Jerusalem over the Mount Olivet. But how was hee at that time (though unwit∣tingly) so acknowledged by the multitude?

4. Although man bee a reasonable and proje∣cting Creature; yet the cunningest contrivances of wisest men, are alwayes moderated by the Al-seeing wisedome of their Creator. And the ex∣ecution of their projects, although they reach unto, or hit the mark proposed by them, doe of∣ten glance or fall upon some other Object, then they thought of. And oftentimes, as well the in∣tention, as contrivance for its execution, are put upon them by secret instinct. As in that good woman, which powred the precious oint∣ment on our Saviours head, whilest hee sat at meat in the house of Simon the Leper. Matt. 26.7. Few I thinke upon good consideration, will sus∣pect any further intent, then a longing desire to testifie her love, her loyalty, and observance of him, as a gracious man and a speciall Benefa∣ctor.

Yet in the disposition of Divine provi∣dence, working in her by secret instinct, to testi∣fie her love rather in this kinde, then in any o∣ther; shee did exhibite an undoubted presage of his death and buriall approaching, as our Sa∣viour himselfe interprets the fact: When his Dis∣ciples saw it, they had indignation, saying, To what purpose is this waste? for this ointment might have been sold for much, and given to the poore. When Iesus understood it, he said unto them, Why trouble ye the woman? for shee hath wrought a good work upon mee. For yee have the poore alwayes with you, but me yee have not alwayes. For in that shee hath pow∣red this ointment on my body, she did it for my buriall. Verily I say unto you, wheresoever this Gospel shall bee preached in the whole world, there shall also this, that this woman hath done, bee told for a memoriall of her, Matth. 26.8, 9, 10, &c. As he was willing to receive the accustomed funerall rites of his Countrey, at this womans hands, before his death: so was it his pleasure to have his Coro∣nation over the kingdome of David, the Dedi∣cation of his glorious Temple, his triumph ouer the grave, death, and hell, solemnely celebrated, before his resurrection from the dead. For it was lawfull for this Lion of Iuda to triumph over death, before the victory, which was to bee pur∣chased by his death. The honour done unto him at this solemnity, and the severity of his sentence against Jerusalem in the midst of this Jubilee, (me thinks) exhibits such a glimpse of his second appearance in Majesty unto judgement, as the

transfiguration on the Mount did of his glory, af∣ter his resurrection. Hee had told the Jews, Iohn 5.23. As the Father raiseth up the dead, and quicke∣neth them: Even so the Sonne quickeneth whom hee will. For the Father judgeth no man, but hath com∣mitted all judgement unto the Sonne: that all men should honour the Sonne, even as they honour the Fa∣ther. Hee that honoureth not the Sonne, honoureth not the Father which hath sent him. A full proofe of his power to pierce the monuments by his word, and to make the graves give up their dead; had been a few dayes before this solemnity, ex∣hibited in his raising of Lazarus: which as was before observed, did specially occasion the mul∣titude assembled at Jerusalem to meet and con∣gratulate him, not as the Sonne of David onely, but as Davids Lord. For, greater honour (though they intended not so much) had not been done, either by David before the Ark of the Lord, or by their Forefathers unto God himselfe in the feast of Tabernacles.

5. That the feast of Tabernacles was a feast of joy, instituted to the honour of that God, who had redeemed Israel from Aegyptian bondage, who had protected them in Succoth, and in the wildernesse in their whole journey towards Ca∣naan; is a point unquestionable either amongst good Christians or malignant Jews. That the carying of Palme branches in triumphant maner, skipping, dancing, or singing, was the peculiar character or expression of that joy, wherewith this people was commanded to rejoyce before the

Lord their God in this feast of Tabernacles a∣bove all others, may bee ratified by the tradition and practise of the Jews, whilst they had liberty, and opportunity to celebrate this feast, especially from Nehemiah his time. And in asmuch as the great multitude assembled at the feast of Passe∣over, wherein our Saviour did accomplish the lawes and rites of the Paschall lamb; did pre∣sent him with this kinde of honour accustomed in the feast of Tabernacles: they evidently de∣clare unto the world, though not by expresse confession, or distinct apprehension of his eter∣nall Deity (as was said before;) yet by gesture, and deportment put upon them by secret instinct, that this JESUS whom they thus welcommed in the Mount of Olives, was that very God and Lord of hoasts, who had given them victory o∣ver Pharaoh and his hoast in the red Sea, who had protected them and refreshed them in the wildernesse in all their distresses, and in their whole journey to the land of Canaan: that ve∣ry onely God in memory of whose gracious goodnesse towards them, the feast of Taberna∣cles was first instituted by Moses, afterward more solemnely celebrated by Ioshua, and upon some interruption in matter of ceremonies, revi∣ved, or restored by Nehemiah.

6. As for the doctrine of the later Jews (such I meane, as from our Saviours time, have recol∣lected the practice of their Forefathers in this feast of Tabernacles;) I referre the ingenuous Reader to the Commentators upon Leviticus 23.

and upon Nehemiah. The garb and gesture of the Jews in bearing of Palme branches at the feast of Tabernacles, (if wee may beleeve these mens relations;) was not much unlike the de∣portment of the ancient Grecians after victory, whether in serious warres or in Olympick games: or rather the deportment of the ancient Greci∣ans was by superstitious imitation borrowed from the lawes, and customes of the ancient He∣brews. The practice of the Grecians, and most other Nations in their victories is recorded by Pausanias.

Wreathes or branches of Palmes, are a set reward for many Prizes; and in e∣very place doth adorne the right hand of the Vanquishers: which custome is said to have had its first originall af∣ter this wise. It is reported that Theseus being returned from Crete, did insti∣tute certaine games at Delos in the ho∣nour of Apollo, and did reward the Vi∣ctorers with Palms: Of which Palms Homer also maketh mention in those verses, wherein he recites the mourn∣full Oration of Vlisses to the daughter of Alcinous.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pausanias in Arcadicis Lib. 8.

That the bearing of Palme branches in their right hands, was a generall Embleme (amongst most Nations) of victory; I willingly assent to this learned Antiquary, for Palmam obtinere is as much in Latin Writers as Victoriam obtinere.

But that this devise should take its originall from Theseus, I cannot be perswaded; because the sa∣cred story of the old Testament, and the Pro∣phecies or Visions in the New, doe testifie this custome to bee more ancient then Theseus a∣mongst Gods people, and an Embleme of the victory of Gods Saints over death and the grave. To omit other places, that of S. Iohn, Apoc. 7. is most pregnant: After this I beheld, and loe, a great multitude which no man could number, of all Nations and kinreds and people, and tongues stood before the Throne, and before the Lamb, clothed with white robes, and Palmes in their hands. And cried with a loud voice, saying, Salvation to our God, which sitteth upon the Throne, and to the Lamb verse 9.10. This maner of congratulation used by the Saints, is but a more distinct and full ex∣pression of the peoples voice, when they cried Hosanna to the Sonne of David, which as was observed before, was both precatory and congra∣tulatory: and did withall, according to the pro∣priety of the Hebrew, import thus much; Lord grant salvation to the Sonne of David, that hee may save us. So that both the people (though they unwittingly and more unconstantly) and the Saints of all Nations expresly and constantly doe honour the Sonne, even as they honour the Father.

CHAP. XXII. That the honour done to our Saviour at his comming to Ierusalem, did (though not in the distinct appre∣hension of the multitude or of his Disciples) con∣cludently declare him to be the Sonne of God, or the God of their Fathers.

1 THe former Assertion concerning the reall exhibition of that ho∣nour unto the Sonne of David, at this memorable Passeover, which by the intendment of the Law, Levit. 23. was directed unto God alone in the feast of Tabernacles, is more remarkably implied in the undoubted accomplishment of the feast of Dedication, next before the same Passeover: es∣pecially if we compare the often mentioned con∣gratulations of the people crying [Hosanna to the Sonne of David] with our Saviours actions and doctrine (both of them being accurately recor∣ded by the Evangelists) between his entring in∣to the Temple, and the time of his Agony. The feast of the Dedication, or Encaenia in the ninth moneth heretofore handled in part, was a Feast instituted in imitation of the feast of Taberna∣cles, whose anniversary celebration was imme∣diatly and peremptorily commanded by God himselfe; Moses at that time being his sole A∣gent or Ambassadour: whereas the feast of De∣dication or Encenia was instituted by the visible Church at a time, wherein there was no Prophet

in Israel, no man endued with the spirit of Moses; nor no immediat or extraordinary Revelation from God. For a little before the institution of the feast of Dedication, the Author of the 74. Psalme had thus complained; Wee see not our signes, there is no more any Prophet, neither is there among us any that knoweth how long. And this Psalme, as best Interpreters are of opinion, was composed in the time of Antiochus his raging tyranny over Jerusalem, over the people of God, and his Temple. Both parts of this ob∣servation may be confirmed by the Author of the first Book of Maccabees; Then Iudas appointed cer∣taine men to fight against those that were in the For∣tresse, untill hee had cleansed the Sanctuary. So hee chose Priests of blamelesse conversation, such as had pleasure in the Law: Who cleansed the Sanctuarie, and bare out the defiled stones into an uncleane place. And when as they consulted what to doe with the Altar of burnt offerings which was profaned; they thought it best to pull it downe, lest it should bee a reproach to them, because the Heathen had defiled it. Wherefore they pulled it downe, and laid up the stones in the Mountaine of the Temple, in a convenient place, untill there should come a Prophet to shew what should bee done with them, 1. Maccab. 4.41, 42. &c. And after they had cleansed the Sanctuary, they restored the holy vessells, and furnisht the Tem∣ple of the Lord. On the five and twentieth day of the ninth Moneth (which is called the Moneth Casleu) in the hundred forty, and eighth yeare, they arose up betimes in the morning, and offered sacrifices ac∣cording

to the Law upon the new Altar of burnt offe∣rings, which they had made. Looke at what time, and what day the Heathen had prophaned it, even in that day it was dedicated with songs, with citherns, and harps, &c. ver. 52. Moreover Iudas and his bre∣thren with the whole Congregation of Israel ordained that the dayes of the Dedication of the Altar should be kept in their season from yeare to yeare by the space of eight dayes from the 25. day of the moneth Ca∣sleu with mirth and gladnesse, ver. 59. The maner of celebrating this Feast, is more fully exprest by the Author of the second Booke of Maccabees Chap. 10.5, 6, &c. Vpon the same day that the stran∣gers profaned the Temple, on the very same day, it was cleansed againe, even the 25. day of the same moneth, which is Casleu. And they kept 8. dayes with gladnesse, as in the feast of Tabernacles; remembring that not long before they had held the feast of Tabernacles, when as they wandred in the mountaines and dennes like beasts. Therefore they bare branches, and faire boughes and Palmes also, and sang Psalmes unto him that had given them good successe in cleansing his Temple. They also ordained by a common De∣cree, that every yeare those dayes should be kept of the whole Nation of the Jews. And so it was continued unto the last yeare of our Saviours pilgrimage here on earth.

2 It hath beene long agoe well observed by the learned and judicious Hooker, and (if my me∣mory faile not) toucht upon by his Ancient, the learned Examiner of the Trent Councell: that al∣beit the feast of the Dedication was not institu∣ted

by Moses, nor ratified by any of his Successors in the Propheticall function; yet was it graced by our Lord and Saviours presence and observation of it, as appeares from Iohn the 10. So farre was he from censuring sacred solemnities, though not immediately instituted by God but by the ordi∣nary authority of the visible Church: so long as their institutions did not vitiat, but rather enlarge their laws and ceremonies registred by Moses (or to use the phrase of the Hebrew Rabbins) did not contradict the stations of Mount Sinai. For he came to Jerusalem at this feast (though cele∣brated in the Winter) and taught the people, not to take the solemnitie for a will worship, but to expound the true intent and prefigurations of it, to try whether they would acknowledge him to be that God who had given their fore-Elders good successe in cleansing the Altar and Sanctua∣ry, from the pollutions of the heathen. But so far was his owne people from acknowledging thus much, that they tooke up stones to throw at him for his Doctrine. Yet at the feast of the Passeover next ensuing, they did by matter of fact or Emble∣maticall expressions of their loyalty towards him (being thereunto led by secret instinct beyond their actuall apprehension) acknowledge him for their very God, who had given them victory over Antiochus, over Gorgias, and other reliques of his malicious Associats or instruments. For thus much their bearing of branches of Palmes, of Olives, or other trees used in the honour of God, at the feast of Dedication, or that other of Taber∣nacles,

and their crying Hosanna unto him did concludently import by way of such benigne in∣terpretation of their meaning, as loving Fathers make of their lisping childrens expressions, or other significations of their desires by bodily and visible gesture, though not by articulate voice. Immediately after hee had in the substance of man received from them those honorary pre∣sents, which were due to God alone, he went into the Temple to cleanse and purifie it from the abu∣ses of Money changers or Merchandisers, where∣with upon politick pretences or sophismes of state for present gaine, it was at this time no lesse polluted by the seed of Abraham, then it had been by Antiochus, or other heathens before the feast of the Dedication was instituted. Once before, (as we read Iohn 2.) he had reformed the like abu∣ses, but then in the Name and Authority of his Father: but now he visits the same Temple, and gives sentence in his owne Name, It is written, (not my Fathers house, but) my house shall be called the house of prayer, but yee have made it a denne of Theeves. Mat. 21.13.

3 This second reformation, he executed so pe∣remptorily, that the chiefe Priests and Elders of the people came the next morning into the Tem∣ple, as he was teaching, and demanded of him, By what authority dost thou these things? Mat. 21.23. To this question he answers onely by a crosse in∣terrogatory, unto which they could not reply; I will ask you also one thing, which if ye tell mee, I likewise will tell you, by what authority I doe these

things: The baptisme of Iohn, whence was it? from heaven, or of men? And they reasoned among them∣selves, saying, If we shall say from heaven, he will say unto us, why did yee not then beleeve him? But if we shall say of men, wee feare the people: for all held Iohn as a Prophet. And they answered Iesus and said, We cannot tell. And he said unto them, Neither tell I you by what authority I doe these things. If they had (as their consciences did suggest unto them) acknowledged the Baptisme of Iohn to have been from heaven, they must withall have acknowled∣ged him to have beene the second Adam, or Re∣deemer of Mankinde; to have descended from heaven truly heavenly; not the Sonne of David onely, but the true Sonne of God, their Lord, and God; as the little children the Evening before (though not perhaps by expresse apprehension) had proclaimed him: and so proclaimed him that the chief Priests and Scribes could not contradict his most divine exposition of their meaning, or rather of the Psalmist, whose propheticall hymne God had appointed them now to act; When the chief Priests (saith Saint Matthew) saw the wonder∣full things that he did, and the children crying in the Temple and saying, Hosanna to the Sonne of David; they were sore displeased, and said unto him, Hearest thou, what these say? As if they had thus meant, Wee see thou art ready to play at small games, rather then sit out, being thus content to solace thy self with the applause of little children, which know not what they say: as lately thou didst with the congratulations of Idiots and Fishermen

thy followers. But children and fooles (such as they accounted our Saviours followers) doe oft times speak the very truth: and he who was truth it self, doth justifie these little children, as Gods Ambassadors for this purpose. For so he replies, Yea, have ye (who boast so much of your skill in Scripture) never read, Out of the mouthes of babes and sucklings thou hast perfected praise? And he left them as silent for any matter of just reply, as hee had done their father the Devill, when hee sent him away with that Item or Scriptum est, Avoid Sathan: for it is written, thou shalt worship the Lord thy God, and him onely shalt thou serve. And how∣ever the malice of these chief Priests and Scribes did in the next morning revive, yet the testimo∣ny alledged by him in justification of the chil∣dren, was so pregnantly concludent of his pur∣pose, that Sathan himself had he beene present, could not have reply'd unto it.

4 For that 8. Psalme, as the Jews cannot de∣ny, was composed in honour of the God of Israel: that it was also propheticall, and to be fulfilled in time, is to all Christians apparent from our Apo∣stles allegation of another place to the like pur∣pose Hebrews 2.6, 7. of whose fulfilling hereafter. The first part of the prophecie, (that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God their Lord, which as hath beene before ob∣served, was the peculiar title of God the Sonne, or of God to be manifested in the flesh) was ne∣ver punctually fulfilled, untill the children cryed Hosanna to the Sonne of David, in the Temple. In these congratulations, they did by divine instinct,

or disposition of the All-seeing providence, pro∣claim the expected Son of David to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that very God their Lord, in whose praise this Psalme was conceived. The Babes then did spel the Prophets meaning not amisse: But our Savi∣our, and the present circumstances of the time, did put their lisping syllables together, more rightly, and fully answerable to the meaning of the Propheticall vision. For so it followeth in the same Psalme, that this God their Lord, did there∣fore ordain his praise out of the mouths of babes and sucklings, because of his enemies; that he might still the Enemie and Avenger. Psalme 8.2. And so the malicious Priests and Scribes were put to a Non plus upon our Saviours allegation of this prophe∣cie in justification of himself, and of these Infants, whose testimonies they sought to elevate, and to impute the acceptance of it to his folly. Now al∣beit our Saviour left them at this Non plus for the present, yet within a day or two after, he putteth the very Pharisees, the most learned of them, to a greater non plus, by another testimony, parallel to this of the 8. Psalme, While the Pharisees (saith S. Matthew) were gathered together, Iesus asked them, saying, What think ye of Christ? Whose Sonne is he? They say unto him, The Sonne of David: He saith un∣to them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstoole? If David then call him Lord, how is he his Sonne? And no man was able to answer him a word: neither durst any man (from that day forth) ask him any

more questions. Matth. 22.41, 42, &c. All this ar∣gues a full conviction of their consciences: and that unlesse they had suffered their splenatick passions to conquer their consciences for the pre∣sent; or had not hoodwinked their intellectuals with malicious habits of their hearts: they must of necessity have confessed as much, as the little children (in this expression) before had done, to wit, that he was not onely the promised Sonne of David, but that the promised Sonne of David was to be Davids Lord, this whole peoples God, and Lord. For it is observable, that David in the beginning of the 110. Psalme saith not, Iehova said unto Iehova, but Iehova said unto Adonai, Sit thou on my right hand; not thereby denying, that this Adonai was to be Iehova, but that he was to be (as the Author of the 8. Psalme saith) both his God and his Lord: It is againe (to my present ap∣prehension) observable, that after Nehemiah had revived the solemnity of the feast of Tabernacles, and moved the people to renew the Covenant, which their forefathers had made, for faithfull observance of Gods Laws given by Moses: they nuncupate this their solemn vow unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Lord our God. And the rest of the people (to wit, all besides those, who had sealed to the Cove∣nant before, with Nehemiah,) the Priests, the Le∣vites, the Porters, the Singers, the Nethinims, and all they that had separated themselves from the people of the Lands, unto the Law of God: their Wives, their Sonnes, and their Daughters, every one having know∣ledge and understanding. They clave to their Brethren,

their Nobles,, and entred into a curse, and into an oath, to walk in Gods Laws, which were given by Mo∣ses the servant of God, and to observe, and doe all the Commandements of the Lord our Lord, and his judgements and his statutes, Nehem. 10.28, 29, &c. But this solemne vow and Covenant confirmed by oath of keeping Gods Laws, was more shame∣fully broken by this perverse and gainsaying ge∣neration, then those Laws themselves had been by Antiochus or other Heathen, which had never sworne vnto them. For the chiefe Priests, the Scribes, the Elders, notwithstanding the former convictions of their consciences, hold on to per∣secute this God their Lord, unto whose honour their forefathers had dedicated this vow, with greater cruelties and more malicious indignities, then Antiochus had used towards the meanest of his people; and so at length to bring that curse annexed to the former vow, upon themselves and upon their children unto this day.

5. Thus much of the Prophecies or foresigni∣fications of his triumphant ingresse into Jerusa∣lem, and of his entertainment there, untill the Feast of the legall Passeover, whose mystery he did accomplish by his death: Points not hand∣led either so fully, or so punctually, as was re∣quisite, by any Commentators, Postillers, or others whom I have read. And this hath embold∣ned me to enlarge my meditations upon this small part of my Comments on the Creed. As for the Prophecies, types, or other foresignifications of what he did, or suffered from the time of his sa∣cred

Supper, untill his resurrection from the dead, these have been so plentifully and so pun∣ctually handled by many, especially by the lear∣ned Gerard, that much cannot be added without a great deale of superfluous paines. And yet I know, it will be expected, that I say somewhat of this argument.

Notes

• Or sayed himselfe, &c.
• The 7. Book of Commen∣taries. ca. 6.
• c

  That is, it should be a quiet habitation for borde∣ring Nati∣ons or a mixt peo∣ple.
• zach. 9.9
• Vide Ri∣beram in se∣cundum Haggaei.
• Nunquam cohabites impiis, eò quòd fieri non possit, ut non ex illorum con∣versatione & tu impi∣us evadas. Quod si m••raris: Considera quid accide∣rit Iiphtah Gileaditae, qui licet iu∣stus esset, tamen quia habitavit in tribu E∣pharaijm, & ipse ab eis ad impieta∣tem pertra∣ctus fuit. Cum enim videret quòd filios & fi∣lias suas idolo Baal comburerēt: inde quoque & ipse abiit, similique modo filiam suam occi∣dit. Item cum videret eos operam dare homicidiis, factus est & ipse homicida, abiens & interficiens 40. duo mill••a, ob quod facinus tanquam impius punitus, non meruit sepulturam, juxta id quod dicitu••; Et sepultus est in civitatibus Gilead, Iudic. 12. Qui locus Scripture docet, di p••sa sin••e ••ossa ejus in omnibus civitatibus Gilead. In quocunque enim loco vide∣bant ejus ossa, sepe••••ebant ea. Ben. Syrae. Sentent. Mor. 6.
• Marke & Luke, in the foreci∣ted places and S. Ioh. chap. 12. ver. 14.
• Zach. 9.9
• Statius.
• Ʋide He∣braicum contextum Prov. 19.21
• Quòd verò ponderibus resistat & in adversū incurvetur, facere idem Iudices de∣bent, atque reluctabun∣di seducto∣res pellaces{que} omnes detre∣ctare, neque mulieribus, neque vio∣••etiae ced re. Pierius in initio sui lib. I.. de hierog. & inquit Aristot. Si super arboris ejus lignum magnum quantumlibet pondus imponas, Palma minime deorsum cedit, nec infra flectitur, sed adversus pondus ••esu••git & sursum nititur in adversum fornicata
• Marke 10.48.
• See Christs an∣swere to Iohn.
• In the 7. Booke, last Chapter of the last section.