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.

THE HVMILIATION OF THE SONNE OF GOD: OR The eighth Booke of Commenta∣ries upon the Apostles CREED.

THat the man CHRIST JESUS was truely and properly the Sonne of God, not from his conception, birth, or circum∣cision, but from eternitie: That the Sonne of God was so made man in time, that whilst the man Christ Iesus was conceived, borne, and circumcised; He who was the Sonne of God, and God our Lord from eternity, was conceived, borne and circumcised in our flesh, hath been, though not the entire sub∣ject, yet the maine scope of a former Treatise. Unto which by the assistance of this JESUS, and his holy Spirit, we now endeavour to annexe this present Treatise or Eighth Book of Commentaries

upon the Apostles Creed; the subject and scope whereof is to shew, that the same God, and our Lord, who was conceived by the holy Ghost, born of the Virgin Mary, &c. did, (according to the Scripture afore extant) suffer under Pontius Pilate, was crucified, dead, and buryed, &c.

Besides that which hath been delivered con∣cerning this Iesus and our Lord, all that we are in these Comments to prosecute or meddle with (un∣till wee come unto the article of his comming to judge the Quick and the Dead, and the accom∣plishment of a Treatise already begun, concerning the Holy Catholique Church) will fall under these generals, The Humiliation, The Exaltation, And Con∣secration of the Sonne of God to the everlasting Priesthood.

Of his Humiliation, his death and sufferings: Of his Exaltion, his resurrection from the dead, his ascension into heaven, and sitting at the right hand of God, were the periods, or accomplish∣ments: Of his Cōsecratiō to his everlasting Priest∣hood, his Agony, and bloudy death, his rest three dayes and three nights in the grave, and resurre∣ction thence, were the principall, though not the onely parts. To begin with his Humiliation.

SECTION I. Of the Humiliation of the Sonne of God, and the end why he did so humble him∣selfe in the generall.

CHAP. I. In what sense the Sonne of God is said to have humbled himselfe.

1 ALbeit, the humiliation of the Son of God our Lord be not expresly men∣tioned in the Apostles Creed, yet is it so emphatically exprest in Canoni∣call Scriptures (whence the Articles of our Creed are taken, by whose rules they are to be interpreted,) that no man which admits the Scripture to be a rule of Christian faith and pra∣ctice, can deny this humiliation of the Sonne of God to be a fundamentall point of beleefe, and rule of manners, and practice truely Christian. As to omit other Texts for the present, that one of our Apostle S. * 1.1 Paul shall suffice, Let nothing be done through strife or vaine glory, but in lowlinesse of

minde; let each esteeme others better than them∣selves. Looke not every man on his owne things, but every man also on the things of others. Let this minde be in you, which was also in Christ Jesus: who being in the forme of God, thought it not robbery to be equall with God: But made himselfe of no reputation, and took upon him the forme of a servant, and was made in the likenesse of men. And being found in fashion as a man, he humbled himselfe, and became obedient unto death, even the death of the Crosse. If we consider this hu∣miliation of Christ our Saviour in its generall or abstract notion, not as restrained unto particular circumstances of his death and sufferings, it is in some sort more peculiar to him as hee was and is the Son of God, than the matter of any other ar∣ticle following in this Creed. For when wee say (as we must beleeve) that the onely Son of God was borne, was circumcised, did suffer under Pon∣tius Pilate, was crucified dead and buried, these and the like speeches can be no other wayes verified of him, as he is God, than per communicationem idi∣omatum: That is, the matters signified by these and the like speeches had their beginning and reall existence in his humane nature. For that alone was really capable of weaknesse, sorrow, infirmity, and of death: Yet in as much as the whole humane nature it selfe was but an Appendix of his divine person, (no person distinct from it) whatsoever Christ Jesus did doe or suffer in this nature, was done, and suffered by the eternall Sonne of God. The Sonne of God was truely humbled, in, and ac∣cording to this nature in all his naturall, and more

than naturall sufferings, from his birth to his death. Yet may we not say, that this Son of God did humble himselfe onely in these or the like un∣dertakings, whereof the humane nature alone was really capable. That exinanition, or nullifying of himselfe, mentioned by our Apostle (Phil. 2.7.) did not take its beginning from or in the man∣hood, but in and from the divine person of the Sonne of God. For it was no physicall passion or naturall affection, no passion at all, either naturall or supernaturall, yet a true and proper humiliati∣on more than civill, though better resembled by humiliation civill, than by naturall. His obedience did not meerely consist in his patient suffering, but in the submission of himselfe to his Fathers will, before he suffered. Most willing he was to take upon him the forme of a servant, before hee actually tooke our nature upon him for our re∣demption; before the Angell Gabriell was sent unto the blessed Virgin; before the * 1.2 Psalmist had said on his behalfe, Sacrifice and offering thou wouldest not: but a bodie hast thou prepared me; in burnt offerings and sacrifice for sinne thou hast had no plea∣sure: then said I, loe I come; in the volume of the book it is written of me: I delight to doe thy will, O God. This unconceiveable manner of his unexpressible willingnesse to doe his Fathers will, was the very life and soule of that most admirable obedience of his humane will to doe and suffer whatsoever hee did or suffered in our flesh: That, which gave the infinite value, and everlasting efficacy to his everlasting sacrifice, which was offred once for all.

2. For taking a true, though an imperfect scale (for such is the best that man can take) of his humiliation and obedience, wee are to scan the meaning of our Apostle in the forecited place more particularly. Hee was, saith our Apo∣stle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the forme of God; the originall implyeth the very essence or nature of God. As much as wee are taught to beleeve in the Nicene or Athanasius Creed, where it is said, Hee was of one substance with the Father, &c. He was so in the forme of God, or so truely God, that he thought it no robbery, (no usurpation of any dignity which was not his owne by right of nature) to account him∣selfe equall with God. It was no robbery so to ac∣count himselfe, because hee knew himselfe so to be. Yet saith the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did (as it were) empty himselfe, or sequester this his great¦nesse, and became lesse, or lower than the sons of men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by taking upon him the es∣sentiall state or condition of a servant: being first made substantially man, that hee might be for a time essentially and formally a servant. For though every man be not a servant, yet every servant must be a man. Now the Son of God being thus found in the forme and garbe of a man, and in the formall condition of a servant, He humbled himselfe yet lower, and became obedient unto death, even the death of the Crosse. And that was a kind of death unto which by the Roman Laws, (whereunto he yeelded obedience) none but slaves, or malefa∣ctors of servile condition were lyable. And how ever, many of this state or condition, were put un∣to

this ignominious death; yet none besides the man Christ Iesus did ever suffer it out of obedi∣ence or willingly, but for want of power to re∣sist or eschew it. Had it beene in the power of the most abject slaves that ever did suf∣fer it, to have called in but half so many Roman soldiers to their rescue, as Christ Iesus could have commanded of celestiall Angels, they would have sould their lives at a dearer rate, than the Empe∣rors did, which were slain in battaile or mutiny.

3. But the man CHRIST JESUS, who was also the true Sonne of God, and who in that hee was the wisedome of God, did better know the horror or paines of a lingring death before he had experience of it as man, than any creature man or Angell, can doe: when HE was afflicted and tor∣mented, yet he opened not his mouth; but was brought (unto his Crosse) like a Lambe unto the slaughter, and as a sheepe before his shearer is dumbe, so opened he not his mouth. Isa. 53.7. This far exceeded all obe∣dience of any man whether free borne, or a slave. His patience in all his sufferings did farre exceed the patience of dumb creatures, of Lambs them∣selves, of wormes, or meaner sensible passives. For none of them doth dye a violent death without striving or reluctance, without endeavour to an∣noy such as afflict or torment them: Whereas this Lamb of God, to shew himselfe to be the mirrour of patience and obedience, did pray for his per∣secutors, after the pangs of death more then natu∣rall, had seized upon him; after he had been buf∣fetted, spit upon, scourged, and every way most

disgracefully abused; whilst hee endured the lin∣gring and cruell torments of the Crosse, exaspe∣rated with bitter scoffes and revilings of his un∣relenting persecutors, (uncessantly pouring vine∣gar in stead of oyle into his wounds,) gave not the least signification of discontent, either by word or gesture towards God or man; unlesse some hap∣ly will put a sinister interpretation upon that ex∣clamation when he was ready to dye, My God, my God, why hast thou forsaken me? But of the pur∣port of this exclamation, by Gods assistance, in its due time and place. In the interim without pre∣judice to any mans person or authority, I rest perswaded that this speech beareth no character of discontent, much lesse of despaire. To conclude this point, As there never was any sorrow like to his sorrow in his sufferings, so was there no obedi∣ence, nor ever shall be any obedience, like to his from the beginning to the end of his sufferings. This did farther exceed all his sorrows, than his sorrowes did the paines and sorrowes of other men.

CHAP. 2. That the dignity from which the Sonne of God had de∣scended, and unto which the Sonne of man was to be exalted, were testifyed by many signs and documents during the time of his humiliation.

1. VNto this admirable lowlinesse of obedience, God awarded a corre∣spondent degree of exaltation. For so the Apostle inferreth in the words immediately following, Philip. 2.9. &c. Wherefore (or for this cause) God also hath highly exalted him, and given him a name which is above every name; that at the name of JESUS every knee should bow, of things in Heaven, and things in earth, and things un∣der the earth: and that every tongue should confesse that Jesus Christ is Lord, to the glory of God the Fa∣ther. The same Apostle, Rom. 14.9. tells us, To this end Christ both dyed, rose and revived, that he might be Lord both of the dead and living. As man he was made Lord from his resurrection, but as the Sonne of God, and a distinct person from his Father, he was Lord from eternity: as to omit other places before cited, our Apostles inference in the 14. of the Romanes, ver. 10.11. will make cleare to any Christian that can take it into due consideration, We shall all stand before the judgement seat of Christ. How is this proved, or whence had our Apostle himself this revelation? From the Prophet Isaiah Chap. 45. ver. 10. For there it is written, As I live saith the Lord, every knee shall bow to me, and every

tongue shall confesse unto God. Christ then not as man, but as God, was that Lord in whose name the Prophet speaketh this, As I live, saith the Lord, eve∣ry knee shall bow to me.

2. Had this Lord the onely Sonne of God ta∣ken our nature upon him, though adorned even from the first moment of its assumption with such majestie and glory, as now it is; yet the assumpti∣on of it would have beene an humiliation of the Sonne of God, not physicall, but rather (as I said) civill, or ad modum civilis humiliationis, an incompa∣rable and unparalleld affabilitie, an incomprehen∣sible loving kindnesse. But for this Lord to be incarnate for us of a Virgin, to take our nature up∣on him charged with mortality and infirmities, to surcharge our ordinary humane conditions with the extraordinary estate of a servant; to burden this hard servitude with paine and torture, with disgrace and ignominies, more than servitude hu∣mane is capable of; This was that unexpressible humiliation and incomprehensible loving kind∣nesse towards us miserable men, which our Apo∣stle so emphatically setteth forth for our patterne in submitting our wills to his most holy will, as he did his unto his Fathers. And our Lord himself requireth that we should be humble, as he is hum∣ble: not according to the measure of his humiliati∣on, for that is as impossible for us, as to be as per∣fect as our heavenly Father is perfect, or as holy, as he is holy; Yet must we be truely holy, as our heavenly Father is holy, and sincerely humble as the Sonne of God our Lord and Saviour was hum∣ble.

Our humiliation or obedience to his will, though it must be true, not hypocriticall; yet in this life at the best, and in the best of men is im∣perfect in comparison of the obedience of hea∣venly Angels, though theirs be but finite. But the depth of the humiliation of the Sonne of God is, as he is, immensurable, truely infinite. Higher than God he could not be, but so high he was in glory and dignity from eternity: yet lower than man, than the most abject of the Sons of men, he vouch∣safed for a time to be, that we might be at least made equall to the Angels; even Lords and Kings unto God, of slaves by birth and condition unto infernall Tyrans.

3. But could hee not have thus advanced us without any depression or humiliation of him∣self? could not we sonnes of men be made happy without the misery and sorow of the Son of God? The answer to this Quaere will finde place hereaf∣ter. That which for the present deserveth our consideration, is that in all the severall degrees of his humiliation, God the Father was still pleased to exhibit some visible documents, or sensible ma∣nifestations of that glory and dignity, whereof his Sonne for a time had devested himselfe, and of that glory unto which as man for his faithfull ser∣vice done in our nature he was to be exalted. His birth, we know, was meane in the eyes of men, his entertainement at his first comming into the world, (for lodging especially,) more despicable than the lodging or entertainement of poeniten∣tiary Pilgrimes. Yet then welcomed into the

world by an hoast of Angels sounding out gratu∣latory Hymnes unto God for the comfort of us miserable men, for whose sakes he who was their supreme Lord, did vouchsafe to descend thus low; and while they congratulate us, they doe truely adore him. But seeing the ditties of their congra∣tulatory hymnes were heard onely by some few, and those men of meaner rank in Jury; God would have his glory proclaymed by those wise and po¦tent men, which had seene his star in the East, and from the glorious appearance or secret significati∣ons made to them of it, came in person, first to Ierusalem, then to Bethleem, to tender that homage and service to this Infant, which they scorned to performe to Herod, or Augustus Caesar, of whose greatnesse no doubt they had heard, but did not admire or esteeme it in comparison of this late borne King of the Jews. These and other glimpses of that glory which was due unto him perpetual∣ly as man, though publiquely manifested, did not so much affect the stubborne hearted Jews, as the meanness of his ordinary condition or state of life did offend them. No question but that voice which came from heaven at his Baptisme, This is my beloved Son in whom I am well pleased, was heard by more than by Iohn Baptist, and both testifyed and proclaimed by him to them that heard it not; and yet forgotten by most within three yeares space: so deepely forgotten, that they did not call to memory, at least not lay it to heart, upon the se∣cond publication of his glory. For some few daies before his sufferings, the like encomiasme of that

glory which was due unto him as he was the Son of God, was proclaimed from heaven, upon his prayers to this purpose, when his soule was heavy and troubled with expectation of approaching sorrows, Iohn 12 26. &c. If any man serve me, let him follow me, and where I am, there shall also my servant be. If any man serve me, him also will my Father ho∣nour. Now is my soule troubled, and what shall I say? Father, save me from this houre: but for this cause came I unto this houre. Father▪ glorifie thy name. Then came there a voice from heaven, saying, I have both glorifyed it, and will glorify it againe. This document of his glory was more publique than the former, and the end and scope of it more solemnly avou∣ched by himself, ver. 29.30. The people therefore that stood by and heard it, said, that it thundred: Others said, an Angel spake to him. JESUS answered, and said, This voice came not because of me, but for your sakes.

4. Yet even this gleame of his glorious bright∣nesse, wherewith the peoples eyes were for the present dazeled, was shortly after so overclouded with the ignominies and indignities done unto him at his attachment, arrainment and execution, that his very Disciples had almost quite forgot∣ten it. For so two of them give this and other glorious documents of his dignities for lost, after they had heard the news of his resurrection. We trusted (say they) that it had beene he, which should have redeemed Israel. Luke 24.21. And what rea∣son or pretence had they not to trust so still? One∣ly because the chiefe Priests and Rulers had delivered him to be condemned to death, and had crucified him.

ver. 20. A strange drowsinesse had fallen upon them, in that they could not foresee that the day of his glorious Raigne over Israel thus foretoken∣ed by these and the like scattered rayes or daw∣nings, was to be ushered by a troublesome night of sorrows and sufferings; and with this stupidity himselfe upbraids them. Then he said unto them, O fooles and slow of heart to beleeve all that the Prophets have spoken: Ought not Christ to have suffered these things, and to have entred into his glory? Luke 24.25, 26. Now all the sufferings, and other Eclipses of this Sunne of righteousnesse, were as clearely foretold as his future glory; both by expresse te∣stimony and typicall matter of fact. By expresse testimony, Isaiah 53.1, 2, 3. Who hath beleeved our report, and to whom is the arme of the Lord revealed? For he shall grow up before him as a tender plant, and as a roote out of a dry ground: He hath no forme nor comelinesse, and when we shal see him, there is no beauty that we should desire him. He is despised, and rejected, a man of sorrows, and acquainted with griefe: and we hid as it were, our faces from him. He was despised, and wee esteemed him not.

5. But were those other interposed flashes of this day starrs brightnesse exhibited at his birth or first arising; at his Baptisme, and at his passion as clearely foretold as the Eclipse of it in his suffe∣rings? That the Angelicall song or service of An∣gels at his nativity were foretold by the Psalmist, Psal. 97.7, I ever tooke it, following the paths of the ancient, as a plaine case void of scruple, untill Ribera stumbled me in my course with a criticisme

upon the Apostles allegation of this passage, Heb. 1.6. And againe when he bringeth in the first begot∣ten into the world, he saith, And let all the Angels of God worship him. So our English, so Erasmus, and some of the most accurate Greek Interpreters ac∣cording to the sense and meaning of our English. But this learned Commentator renders it thus, (I must confesse verbatim according to the origi∣nall) Et cum iterum introducit primogenitum in orbem terrae; When he bringeth his first begotten againe into the world, the words in the originall are thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Upon this ground this good Writer takes liberty to dissent from the best Commentators that had gone before him, and peremptorily denyeth this place to be meant of the Son of Gods first comming into the world. And it cannot be denyed, but that this 97. Psalme containes a remarkable Prophecy, that the Sonne of God, or God of Israel should be made Lord and King, and Judge of the world by peculiar right. This is one of those many places which (as in the former booke hath beene observed) cannot be meant of any, save onely of him who was truely God, and yet could not be punctually fulfilled, save onely of God incarnate. But Ribera should have considered that one and the same passage in any Psalme or Prophecy might have beene fulfilled in God incarnate at severall times, and alike literally refer to severall manifestations whether of his glory or of his sufferings. Yea sometimes * 1.3one and the same place or proposition may literally and punctually refer both to his humiliation and exal∣tation,

as that of the 8. Psal. ver. 5. Thou hast made him little lower than the Angels; and hast crowned him with glory and honour. Now if one and the same passage or prediction may be punctually fulfilled of God incarnate at severall times, or at his nati∣vity, his baptisme, his transfiguration, and resurre∣ction, &c. much more may severall passages in one and the same Psalme, or other prophecies be re∣spectively fulfilled, some of his Nativitie or resur∣rection; other of his comming to judgement. It is then no concludent proofe, which Ribera brings in prejudice of the Ancient to strengthen his owne opinion, that the testimony alleaged by the Apo∣stle, Hebr. 1.6. out of Psalme 97. cannot be literally meant of our Lord and Saviours Nativitie; be∣cause the chief scope of that place, is to foretell his comming to judge the world, when he shall be attended with an hoast of Angels. For if this atten∣dance and obsequie be performed unto him, as is probable, by the whole hoast of Heaven; the cele∣bration of his Nativitie, or first comming into the world by a band or company of these heavenly soldiers (how many, or how few, God onely knows) might be and certainly was a pledge or praeludium. Nor doth the placing of the words in the originall necessarily argue but that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may have the same sense that it had in for∣mer places, that is, onely a repetition of testimo∣nies without expresse reference to Christs first or second coming.

In that 40. of Isaiah * 1.4 before expounded, some passages (if not one and the same) literally refer to

the incarnation, or first manifestation of the Word in the flesh, others to the declaration of him to bee the Sonne of God at his Baptisme, which Iohn Baptist acknowledged to bee the end and tenor of his Embassage. Where and in what manner that transcendent glimpse which was ex∣hibited in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his humiliation, Ioh. 12.28. was foretold, and fore-signified in its proper place. But the former quaere here opportunely presents it selfe againe; seeing such glory as these glimpses did portend, was due unto him perpetu∣ally, what necessity or urgent conveniency was there that hee should bee made so low, and so strangely humbled.

CHAP. III. Whether our sinnes could have beene remitted without the humiliation of the Sonne of God, is a point not determinable by men: That the manner of the re∣mitting our sinnes by his humiliation, was the most admirable way, which Wisdome, Iustice, or Mercy could require.

1 PEremptorily to avouch that God could not have remitted the sinnes of our first Parents without full sa∣tisfaction, nor advanced their sin∣full seede unto glory without the disgracefull sufferings of his onely Sonne, would by some, and well might bee censured for a saucy doctrine: A

doctrine, more derogatory from the Omnipotent Majesty, than it would be to prerogatives Royall, to deny Kings or free Princes invested with it, the exercise of that most princely vertue, Cle∣mency, or to grant a prohibition against them in case they should freely forgive offences commit∣ted against themselves, or afterwards honour the parties thus freely forgiven upon their extraor∣dinary thankfulnesse for such gracious favours. This benignity no loyall Subject will grudge or repine at, when it is practised by his liege Lord and Soveraigne; and shall we deny the like free∣dome to infinite Majestie, whereof benigni∣ty, and graciousnesse infinite, is (to speake af∣ter the manner of men) a speciall branch or di∣mension.

2. Yet on the other side resolutely to deter∣mine that the sinnes of our first Parents could have been remitted without satisfaction, or their seed advanced to glory without the humiliation of the Sonne of God; would be a rash, if not an unsound resolution. For albeit wee take it for granted, that earthly Princes of the best temper may freely pardon any offences against them∣selves, and crowne this speciall favour with the advancement of the persons so offending, to higher place and greater honour than formerly they did enjoy: yet will it not hence follow, that the Omnipotent and most just Judge might have done the like. For, he is not of Majesty or of gracious goodnesse onely, but of justice truely infinite; the immutable and indispensible rule of

justice and goodnesse. And he alone who is wis∣dome truely infinite, can determine whether the remission of mens sinnes without satisfaction, or the award of glory without some interposition of merits, doe not imply some contradiction to the rule of justice infinite, which they doe not imply to infinite Majesty or benignity. The greatest Majesty on earth may more justly par∣don offences done against themselves, than they can doe the like offences against the publique Law it selfe, or the community of men under their government. For earthly Princes how great or good soever they be, are no living lawes of goodnesse, no living rules of justice. This is the praerogative of the Almighty Lord to be both a most righteous Judge, and the very Law or Idae∣all rule of righteousnesse.

3. Not Princes onely, but every private per∣son, or publique Magistrate (so they sit not in the seat of Justice) may pardon a crime for its nature capitall, if it be onely committed against themselves; as if a servant should take his masters purse, not by violence, but unwarily laid aside, and deny the finding, taking, or restoring of it; the master may without wounding his conscience dismisse the party delinquent of his service, with∣out calling his life in question, although the crime bee by humane law capitall. Nor should the ma∣ster, I take it, by this clemency incurre the dan∣ger of the humane Law, if he be as well content to lose the money, as the delinquents service. In this case hee may doe to the worst of his ser∣vants

as hee desires it may be done to him, if his case or condition were the same. But if of a pri∣vate master, he should become a publike Judge, and shew the same favour to him that had been his servant, being arraigned for the like offence committed against another; hee should hereby grievously transgresse both the Law of God and man. The true reason whereof is not because the former rule [Of doing as hee would bee done unto] doth hold, as one of late (out of the spirit of con∣tradiction rather than judgement) hath taught; not universally or alwayes, but ad plurimum, for the most part, or now and then, or more certain∣ly in private men than publike Magistrates. For they especially are most strictly tied to that fun∣damentall rule of justice and equity of doing as they would bee done unto. But seeing, as the great Casuist Gerson somewhere observes, Every Judge sustaines a double person; one of his owne, as he is subject to the like infirmities with other men; another of the Publike Weale, or Community wherein hee liveth. Hence it is, or should bee, that how mercifull or gracious soever he be by na∣turall disposition, or grace; yet when he ascends the seat of Justice, hee must lay aside his private person, all private considerations, and arme him∣selfe with the publike. Now the object of the observance of the former rule, of doing as hee would bee done unto, is not the person or party accused or arraigned, but the persons whom hee wronged, or may hereafter wrong. The greatest Judge in this case must do to the Commō Weale,

whereof he himselfe is a member, as he desires is should be done to himselfe in like case, that is, to right them when they are wronged, and to pro∣tect them from further danger, by putting whole∣some lawes in execution, for cutting off noisome members of publike Society.

4. But what of all this? God is no member of any Community, being in himselfe farre grea∣ter, and better than the whole Universe of things visible and invisible; and for this reason not bound to conforme himselfe to any of the for∣mer rules; which greatest Princes are by his Law bound to observe. However, hee is immutable goodnesse it selfe, more than the rule of all those rules of mercy, justice, and goodnesse which hee enjoines us to follow. It is most true, he can doe whatsoever he will, yet cannot any thing be wil∣led by him that is contrary to goodnesse, justice, or mercy. Though his mercies exceed the mer∣cies of the best of men; yet some sinnes there are which exempt men from participation of his mercies, sinnes unpardonable to mercy it selfe: So saith our Saviour, Mar. 3.28, 29. Verily I say unto you, all sinnes shall be forgiven unto the sonnes of men, and blasphemies, wherewith soever they shall blas∣pheme. But hee that shall blaspheme against the holy Ghost, hath never forgivenesse, but is in danger of eternall damnation. And S. Matthew more fully, Chap. 12. ver.31. Wherefore I say unto you, All manner of sinne and blasphemy shall be forgiven unto men▪ but the blasphemy against the holy Ghost shall not be forgiven unto men. And whosoever speaketh

a word against the Sonne of man, it shall bee forgiven him: but whosoever speaketh against the holy Ghost, it shall not bee forgiven him, neither in this world, neither in the world to come. It is not the sole in∣finitie of that Majestie against which wee sinne, that makes the sinne so unpardonable. For the Father is of infinite Majesty, the Sonne is of in∣finite Majesty, and the holy Ghost can bee no more: their Majesty and glory is coeternall, and coequall. The sinne here meant then cannot bee any speciall sinne more offensive against the per∣son of the holy Ghost, then against the person of the Father, or the Sonne. Nor is it (whatsoever else it be) any one sinne specifically distinct from other sinnes, as murther is from lust, or lust from pride and envie, but rather a confluence of many grievous sinnes: It alwayes presupposeth a great measure of long continued contempt of Gods speciall favour, gifts, or goodnesse. Those whom our Saviour in the forecited places forewarnes, as being at the pit brink of this infernall bottomlesse sinne, were as S. Marke tells us, Scribes that came downe from Ierusalem, Mark. 3.22. and as S. Mat∣thew addes, Pharisees too, Matth. 12.24. Both of them had seene or heard our Saviours miracles which were so pregnant that they could not deny the truth of them. The particular miracle which occasioned this discourse, was the healing of one possessed of a Devill, insomuch that being blind and dumbe before, he both spake and saw; and all the peo∣ple were amazed, and said, Is this the sonne of David? And when the Pharisees heard it, (or as S. Marke

addes, the Scribes which came downe from Jeru∣salem) they said, this fellow doth not cast out Devils, but by Beelzebub, the Prince of Devils, Matt. 12.22. Mark. 3.24. And S. Marke giving the reason why our Saviour, after hee had called the Scribes and Pharisees to him, and debated this controversie with them, did forewarne them in speciall of this dangerous sinne, addeth, Because they said, he hath an uncleane spirit, Mark. 3.30.

5. Into this fearefull sinne, or rather high measure of sinne, of whose danger our Saviour so graciously forewarnes these Scribes and Pha∣risees; those convert Hebrews to whom S. Paul wrote that excellent Epistle, were ready without his like admonitions to fall. It is impossible (saith he) for those men who were once enlightned, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good word of God, and the power of the world to come: If they shall fall away, to renew them againe unto repentance: seeing they crucifie unto themselves the Sonne of God afresh, and put him to an open shame. For the earth, which drinketh in the raine that commeth oft upon it, and bringeth forth herbes meet for them by whom it is dressed, receiveth blessing from God. But that which bringeth forth thornes and briers, is rejected, and is nigh unto cursing, whose end is to bee burned, Heb. 6.4, 5, &c. Others perhaps in those times had either incurred this sentence here denounced, or stood in greater danger than these Hebrews did, of whom our Apostle at this time had good hope; But beloved, wee are perswaded better things of you,

and things that accompany salvation, though we thus speake. For God is not unrighteous to forget your worke and labour of love, which yee have shewed to∣wards his Name, in that ye have ministred towards his Saints, and doe minister, Heb. 6.9.10. Of our Apo∣stles punctuall meaning, or sense in these two ver∣ses last cited, as of all the rest unto the end of the Chapter, I shall have occasion hereafter to treat. Of the former verses, I have no more for this present, or hereafter (for ought I know) to say, then this; That their meaning, if any be disposed to scan them more exactly, may (I take it) bee best illustrated by the type or parallel exhibited in the dayes of Moses, in those men which were excluded by oath from the land of Canaan, Num. 14.20, 21, 22, 23. And the Lord said, I have pardo∣ned according to thy word. But as truely as I live, all the earth shall bee filled with the glory of the Lord. Because all those men, which have seene my glory and my miracles which I did in Egypt, and in the wilder∣nesse, and have tempted mee now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me, see it. All these, which were all the Males of Israel above twenty yeares of age, save Caleb, Ioshua, and Moses, (who was in part involved in this sentence) did beare a true type, or shadow of those who offending in like manner against Christ and his Gospel, we call Reprobates, yet not so true types of such a sinne against the holy Ghost, as those which went to search the land of Canaan. And the men which

Moses sent to search the land, who returned and made all the Congregation to murmure against him, by brin∣ging up a slander upon she land. Even those men that did bring up the evill report upon the land (after they had seene the goodlinesse, and tasted the pleasant fruits of it) died of the plague before the Lord. But Joshua the sonne of Nun, and Caleb the sonne of Jephunneh, which were of the men that went to search the land, lived still: and many happy dayes after that time, Numb. 14.36, 37, 38.

6. Very probable it is, though I will not de∣termine pro or con, that the irremissible sinne whereof our Saviour and S. Paul speake, for which there remaineth no satisfaction, was if dot pecu∣liar, yet Epidemicall unto those primitive times, wherein the kingdom of heaven was first planted here on earth by our Saviour: and the holy Ca∣tholike Church was in erection by the ministery of the Apostles, or in times wherein the extraor∣dinary gifts of the holy Spirit were most plenti∣full, and most conspicuous. Even in those times, into this wofull estate none could fall, which had not tasted of the heavenly gift, of the good word of God, and of the powers of the world to come, and had not beene partakers of the holy Ghost. Nor did such men fall away by ordinary sinnes, but by relaps into Iewish blasphemy, or heathenish Idolatry, and malicious slander of the kingdom of heaven, of whose power they had tasted. God was good to all his creatures in their creation, and better to men in their redemption by Christ: of this later goodnesse all men werein some degree partakers.

The contempt, or neglect of this goodnesse was not irremissible: the parties thus farre offending, and no further, were not excluded from the be∣nefit of Christs satisfaction, or from renewing by repentance: but of the gifts of the Spirit which was plentifully poured out after our Savi∣ours ascension, all were not partakers. This was a speciall favour, or peculiar goodnesse, whose con∣tinued contempt, or solemne abrenuntiation by relapse either into heathenisme, or Jewish blas∣phemy was unpardonable; not in that it was a sinne peculiarly committed against the person of the holy Ghost, but because it did include an ex∣traordinary opposition unto the indispensable law of justice, or goodnesse, which God the Fa∣ther, Sonne, and holy Ghost, are.

7. Some sinnes then there be, or some mea∣sure of them, which being made up, no satisfa∣ction will be accepted for them. It is impossible according to the sacred phrase, that the parties thus delinquent should bee renewed by repen∣tance. But whether according to this dialect of the holy Ghost, that grand sinne, whereof our Sa∣viour, and the Apostle speakes be absolutely irre∣missible untill death hath determined their impe∣nitency which committed it; or onely exceeding dangerous in comparison of other sinnes, I will not here dispute: much lesse dare I take upon me to determine either branch of the maine que∣stion proposed: As [whether satisfaction were absolutely necessary for remitting the sinnes of our first Parents, or their seed?] Or, [whether the Son

of God could have brought us sinners unto glory by any other way, or meanes than that which is revealed unto us in his Gospel?] It shall suffice me (and so I request the Reader it may doe him) to shew that this revealed way is the most admirable for the sweet concurrence of Wisdome, Justice, Mercy, and whatsoever other branches of goodnesse else bee, which the heart of man can conceive; more admirable by much than wisdome finite could have contrived, or our miserable condition desi∣red, unlesse it had been revealed unto us by God himselfe.

8. For demonstration of this conclusion, and for deterring all which pretend unto the privi∣ledge or dignity of being the Sonnes of God, from continuance in sinne, no principle of faith, or passage in the sacred Canon can bee of better use then that 1. Ioh. 3.8. He that committeth sinne is of the Devill: for the Devill sinneth from the be∣ginning. For this purpose the Sonne of God was ma∣nifested, that hee might destroy the works of the De∣vill. However, the words which severall transla∣tions doe render, one and the same word in the Originall (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) bee of different signification in point of Grammar; yet is there no contradi∣ction betwixt them upon the matter. Our later English which I alledged readeth [that he might destroy] the former, that hee might dissolve the works of the Devill. Neither of them much a∣misse, and both of them put together, or mutu∣ally helping one another, exceeding well. Some works of the Devill, the Sonne of God is said

more properly to dissolve, others more properly to destroy. Sinne it selfe, as the Apostle tells us, is the proper worke of the Devill, his perpetuall worke; for he sinneth from the beginning. And for this cause the man that committeth sinne is of the Devill, the Devills workman, or day labou∣rer, so long as hee continues in knowne sinnes. Sinne, the best of men dayly doe. But it is one thing to sinne and doe a sinfull Act, another to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the phrase used by our Apostle) a worker, or doer of evill, operarius iniquitatis: Such workmen the sonnes of God, or servants of Christ cannot be, at lest so long as they continue sonnes or servants.

The points most questionable in those foreci∣ted words of S. Iohn, now to bee discussed in this preamble to the manner how the Son of God did dissolve, or destroy the works of the Devill, are two. The first, from what beginning the Devill is said to sinne, or to continue in sinne. The se∣cond, what speciall workes of the Devill they were, which the Sonne of God did or doth un∣doe, or for whose dissolution, or destruction hee was manifested in our flesh.

CHAP. IV. From what beginning the Divell is said by S. John to sinne. Whether sinne consist in meere privati∣on, or have a positive entity, or a cause truely ef∣ficient, not deficient onely.

1 THe word Beginning, is some times taken universally and absolutely, as it reacheth to the first moment of time, or to the first beginning of heaven and earth, of all things visible and invisi∣ble, which have beginning of being. * 1.5 From this utmost extent of the word beginning, S. Iohn in the beginning or entrance into his Gospel strongly inferrs, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word by whom all things were made, was truely God, without beginning or end of dayes, because he was in the beginning, that is, had a true and reall existence, when all things whether visible or invisible, which were created by him, did but begin to be. But the beginning mentioned by the same Apo∣stle in the forecited place, 1. Iohn 3.8. may not be stretched so farre as to make it pitch upon the first beginning of time, or of all things made or created. First, it is neither certaine nor probable that any of the Angelicall substances were crea∣ted, or begun to bee before all other creatures. Secondly, it cannot be certainely knowne whe∣ther the blessed Angels which keepe their stati∣on, and the collapsed Angels, were all created in

the same instant: or if it were certaine or gran∣ted that some of them were created before o∣thers, though all of the same day; yet could there be no certainty or probability that the col∣lapsed Angel which is become a Devill (or prince of Devils, who S. Iohn saith, sinned from the be∣ginning) was created before all other Angels, or with the first that were created. Most proba∣ble it is (in my opinion) that the Angels were all created in the fourth evening and morning, together with the Sunne and Moone, and the Starres of the Firmament, two dayes before man was created. Thus much those words of God unto Iob, (Chap. 38. ver. 4.) seeme to import. Where wast thou when I laid the foundations of the world, &c. or when the morning starres sang together, and all the sonnes of God shouted for joy? If by the sonnes of God in this place the Angels be meant, then Lucifer, by which name we commonly de∣scribe the Devill, was then the sonne of God, an Angel of light, and did with the whole hoast of heaven praise, laud, and magnifie his Creatour: whensoever hee was created, God created him righteous and just.

2. Now albeit he was the first of all Gods vi∣sible creatures that became evill: though sinne it selfe did take its beginning from him, yet un∣doubtedly he had a perfect being before sinne did begin to be in him: hee did not, he could not sin in the same point of duration in which hee was created. Some therefore for this reason referre the beginning mentioned in S. Iohn to the begin∣ning

of sinne, as if his meaning in their constru∣ction were thus: Satan sinneth perpetually from the beginning of sinne, which had its first begin∣ning in him. But though this be true, yet if wee stretch the beginning of our Apostle thus farre, it will not close so well with his collection or infe∣rences: For the Devill in the same place is in∣stiled, a sinner from the beginning especially, if not onely, with reference to those works which the Sonne of God was to dissolve or destroy. But the Sonne of God did not manifest himselfe on purpose to dissolve the works which the Devill had wrought in himselfe, or in the collapsed An∣gels his associats; but the works onely which they had wrought in man. For this cause saith the Apostle, He tooke not on him the nature of An∣gels, but hee tooke on him the seed of Abraham, Heb. 2.16. As the Devill is a liar, and father of lies since the beginning, so he was a sinner not onely in himselfe, but the beginner or begetter of sinne in man. And since he first begot sinne in him, he sinneth still as a worker, or foster-father of sinnes in mans posterity.

3. Whether our first Parents did sinne upon the same day whereon they were created, is to me uncertaine: and for this reason I will not dis∣pute either upon the improbabilities or probabi∣lities of the affirmative opinion which is maintai∣ned by many, of whose opinion I had rather make some good use, than move any controver∣sie about it. Most certaine it is, that the old Ser∣pent and his associats were sinners themselves,

before they seduced our first Parents to that first and hainous sinne of mankind. Whether one or more of them had possessed the visible Serpent, which Moses saith was subtiler then all the beasts of the field, (as the fittest instrument or organ) for accomplishing their designe against poore in∣nocent man; his ruine was projected before hee or they could accomplish it. Most probable a∣gaine it is that they had grievously sinned against their God and Creator, if not before, yet at least from the Creation, or first beginning of man, whose estate they envied: yet whether they were irreversibly cast out of Gods gratious pre∣sence before the accomplishment of this their project against man, is not so certaine. More pro∣bable to me it is, that the accomplishment of this wicked project, which they could not hope to ef∣fect but by slandering their Creator, did make up the measure of their former sinnes unto an un∣pardonable height; unto an height more unpar∣donable then the sinne against the holy Ghost is in men during this life. For wee reade not of any curse or wofull Sentence pronounced, much lesse peremptorily denounced against the old Serpent and his associats, untill God had convented this visible Serpent, and the woman whom he had be∣guiled. But the curse denounced against that vi∣sible Serpent did fall upon the whole Legion of uncleane spirits, which had possessed it, or used it as their instrument, though perhaps possessed but by one.

4. In this seduction of our first Parents (if

not before) the Devill committed sinne, no lesse then rebellion or high treason against his maker. In this alone, if not otherwise, he proudly sought to be like God, in that he made man of a servant or sonne of God, to become his slave, or vassall. He was of Iulius Caesars minde, or rather Iulius Caesar of his; and more affected ro be Lord Para∣mount over earth and the visible creatures in it, then inferiour, or Compeere to any Celestiall crea∣ture. And no marvell or matter of wonderment it is, if this combination of rebellion against God, and of envie against man, by God appointed the supreme Lord of all visible creatures, did make the breach, of Satans allegiance to his Creator so irreconcileable, that the true and onely Sonne of God would not vouchsafe to become his Lord Redeemer, as hee is of men, whom hee seduced. But whether S. Iohns meaning in the forecited place be, that the Devill sinneth from the begin∣ning of sinne in man, or from the beginning of sinne in himselfe: From the one, or from the o∣ther beginning, hee still continueth to sin against God and man without end or intermission.

5. But is sinne in man in deed and truth the work of Satan? If truely and properly it bee a work, it is something or more then something, as being the work of him who doth not busie himselfe about small matters. It must be a thing either visible or invisible, and if it bee compre∣hended under either part of this division, why are wee taught to beleeve that God the Father Almighty is the Maker not onely of heaven and

earth, but of all things visible and invisible in them? If all things were made by him, what could be left for Satan to work or make? The ap∣parance of this difficulty moved that acute and learned Father S. Austin sometime to say, that sinne was nothing, and oftentimes to allot it a cause deficient onely, denying it any true posi∣tive efficient. And many good Writers since his time, in our dayes especially, overswaid with this Fathers bare authority, will have sinnes of what kinde soever, to be privations onely, no positive entities. But they consider not that the selfe same difficulties, besides other greater more inevita∣ble inconveniences, will presse them no lesse, who make sinne to bee a meere privation, or to have a cause deficient onely; than they doe others who acknowledge it to have a positive efficient cause, and a being more then meerly privation.

6. What then bee the speciall inconvenien∣cies, wherewith their opinions are charged which make sinne either nothing, or but a meere privation? First wee account it a folly in man, a folly incident to no man, but an Heautontimory∣menon to bee angry or chasing hot for nothing. Hence seeing the Almighty Judge doth never pu∣nish either man or Devill, but for sinne; we shall cast a foule aspersion on his wisdome and Justice, by maintaining sinne to bee nothing. But fewer in our times there be, (though some I have heard out of the Pulpit, which under pretence of St. Augustins authority) make sinne to bee meere nothing. But many there bee who hold it to be a

meere privation, which is a meane betweene meere nothing, and a positive entitie. Yet admit∣ting, (not granting) the nature of sinne to con∣sist formally in privation: meere privations for the most part have causes truely efficient, fewer, causes merely deficient, if there can bee any cau∣sality in deficiencie. Blindnesse, deafenesse, dumb∣nesse, are privations; and yet more men lose the sense of hearing, sight, or feeling, (in some par∣ticular members) by violent blowes, or by op∣pression of raging humours, than by meere de∣fect, or decaying of spirits. And where one man drops into his grave for meere age (as ripe apples doe from the trees they grow on to the ground without blasts of winde or shaking) a thousand die a violent, or untimely death by true and positive efficient causes, either externall, or internall.

7. That which either hath deceived, or em∣boldned many Divines to allot sinne a being one∣ly privative, is a Philosophicall or metaphysicall Maxime most true in it selfe, or in its proper sphere, but most impertinently applied to the point now in question. The Maxime is, Omne ens, quà ens, est bonum: Every entity in that it hath a being, is good. Most true, if wee speake of transcendentall goodnesse, or bonum entis: for every thing which hath a true being, is accompa∣nied with a goodnesse entitative. But the questi∣on amongst Divines is, or should be about moral goodnesse, or that goodnesse which is opposed to [malum culpae] that evill which wee call sinne.

Now if every positive entitie, or nature were ne∣cessarily good, according to this notion of good∣nesse: every intelligent rationall creature should be as impeccable as his Creator, and wee should truely sinne, (if to speake untruly bee a sinne) when wee say the Devill is a knave, or any man dishonest. For if every nature, or entity (as such) were morally good, it were impossible any nature or positive entity should bee evill qualifi∣ed, should be laden with sinne, that is, with that evill which is opposed to goodnesse moral, or to holinesse; whether this evill be a meere privati∣on, or positive entitie. For in as much as the sight, or visive facultie is the property of the eye, or in as much as this proposition is true: Oculus, quà oculus videt; this conclusion is most necessary, [when the eye hath lost the sight, or visive fa∣cultie, it is no more an eye, unlesse in such an equivocall sense, as wee say a picture hath eyes, though not so properly.] If a man cannot see (as we say) stime, but with one eye, we account it no solecisme to say hee hath lost the other. The case in the former instances is more cleare: If Sa∣tan or man were morally good because they have a positive entity or nature; neither of them could possibly be morally evill, neither of them sinfull creatures, albeit wee should grant sinne to bee as meere a privation, as blindnesse is.

8. It is a maxime in true Logick (that is, in the faculty or science of reasoning absolutely true) and therefore true in Divinity also (for truth is but one, and it is her property not to con∣tradict

her selfe, though examined in severall sub∣jects;) Quicquid convenit subjecto quà tale, non potest abesse sine subjecti interitu. No naturall property can cease to bee, or perish, but together with the subject which supports it. Whence if that Angel which is now the Devill had been truely good, quà Angelus, or if goodnesse (moral) had belon∣ged unto him, as he was a positive entitie, or ra∣tionall creature, hee had ceased to be either a ra∣tionall creature, or any thing else, when hee lost his goodnesse.

9. Of sinnes of omission, it is most true, that they finde place in our nature, rather by defici∣ency than efficiency; and yet even this deficien∣cie for the most part, is occasioned by some for∣mall positive act or habit. For this cause it is questioned among Schoolemen, Whether there is or can bee any sinne of meere omission, that is, not occasioned by the commission of some other sinfull acts precedent, or linked with some such act present. To deny all sinnes of meere emissi∣on in nature already corrupted, would bee more probable than in the first sinne whether of man or Angel. Neither of them could possibly have committed sinne, or done that which they ought not to have done, without some precedent omis∣sion of that which they ought to have done. But of this elswhere more at large; and somewhat of it briefly in the next Chapter.

10. Sure I am, that the work which Satan wrought in our first Parents and in our nature, had a cause truely efficient, hath a being more

than meerely privative. For it was a work so re∣ally great and so cunningly contrived, that the strength and wisdome of the Sonne of God was required (as being onely all-sufficient) to dissolve or destroy it; and is it possible that any so great a work could be wrought by deficiencie, or a defe∣ctive worker? Not Satan onely, but his instru∣ments are as positive, as industrious efficients, as effectuall workers of iniquity, as the best man which ever lived (the man CHRIST JESUS onely excepted) was, or is of righteousnesse. But it is true againe, that neither Satan nor his instru∣ments can produce or make any substances or subjects: these are all the works of God whether they be visible, or invisible. What shall wee say then, that God did create any naked substances, and leave it free for Angel or other his creatures to invest them with what accidents or qualities they pleased? No; if God had created any sub∣stances without accidents, they should have been morally neither good, nor bad: For all other na∣tures besides the incomprehensible Essence, who onely essentially is, and whose essence is good∣nesse it selfe, though they were made actually good, yet their goodnesse was mutable: it was but an accident or quality, no essentiall property. What shall we say then to the proposed objection, that sinne if it bee any thing, either visible or in∣visible, must be of Gods making, not the work of Satan, seeing we acknowledge God to be the Ma∣ker of all things visible and invisible?

11. The punctuall answer is, That this univer∣sall,

[God made all things visible, and invisible] must bee extended onely to those things which are properly said to bee made or created. Now substances onely whether visible or invisible, are the immediate and direct effects and proper ob∣ject of creation. Accidents had their beginning as appurtenances to their subjects, by resultance onely. That goodnesse which God approved in man, did result from his nature, not quà talis, but as it was the immediate work of God: it had no making or creation distinct from the creation of man. He that moulds a bullet, or makes a mate∣riall sphere, maketh both round; and yet we can∣not say that he makes rotundity or roundnesse, by a∣ny work or action distinct from the making of the bullet or sphere. Factâ sphaerâ simul sit rotunditas: That which the Artificer intends, is a sphere; yet cannot he possibly make a sphere, but rotunditie will by resultance arise with it, or from it. In like manner, when God made man, he made him af∣ter his owne Image and similitude: this was the mould in which he was cast; and being cast into this mould, he could not but be good.

12. The humane nature, as framed by God, was like a musicall instrument exactly made and exactly tuned, both at once; not first made, and then tuned. That body of earth into which the Almighty Creator first inspired the breath of life, was not first a man in puris naturalibus, and afterwards adorned or beautified with originall justice. That spirit of life, which God inspired into him, did so tune and season the whole masse

or substance, that his reasonable soule or spirit did forthwith hold exact harmony with the Cre∣ators will. His inferiour faculties or affections, held exact consort with his reason. All this was the work of God, and with this harmony was God delighted; yet this harmony, though most exact, was mutably exact. The goodnesse or ex∣cellency of this sweet harmony in the humane nature became the object of Satans envy, and the mutability of this excellencie became the subject of his temptations: a subject capable of intice∣ments unto evill. The onely mark which Satan aimed at, was to deface or dissolve this work of God, and in stead of this sweet harmony to plant a perpetuall discord in the humane nature; a dis∣cord, an enmity betwixt the soule and spirit of man and his God; a discord, an enmity, or civill warre betwixt mans conscience and his affecti∣ons. Satan then did deface, or dissolve the work of God, and the Sonne of God was manifested to dissolve his works in man, and to destroy his power.

CHAP. V. Of the first sinne of Angels and man, and wherein it did especially consist.

1 WIth the nature of sinne in generall, or according to that extent proposed in the beginning of the former book, I meddle not in these present Com∣mentaries, but have reserved them to another work already begun in a Dialect more capable of such schoole nicities or disquisitions, than our English is. About the nature or specifi∣call quality of the sinne of Lucifer (so it hath pleased the Ancients to stile that prince of the collapsed Angels) some question there is amongst Divines, and the like about the quality or nature of our first Parents sinne: as whether one or both of them were pride or infidelity. But infidelity in its proper use and signification, is rather a symp∣tome, or concomitant of many sinnes precedent, than any one sinne; a distrust of Gods mercy for pardoning sinnes committed. It is to my capacity unconceivable how the first sinne of what crea∣ture soever should be infidelitie; or how the first degree of infidelity could find entrance into man or Angel, without some positive forerunning sin. But if by infidelity those Divines, whose ex∣pressions in this point I cannot approve, meane no more than incogitancie or want of considera∣tion, wee shall accord upon the matter. For

without the omission of somewhat which they ought to have done, neither man nor Angel could have sinned so positively and grosly, as both of them did. Both were bound to have made the goodnesse of their Creator in making them such glorious creatures as they were, the choise and most constant object of their first thoughts and contemplations. But through want of stirring up that grace of God, which they received in their creation, or by not exercising their abilities to reflect upon the goodnesse and greatnesse of their Creator, they were surprized with a desire of proper excellency, or of greater dignity than they were capable of. By this meanes that sinne which was begun by incogitancy, or want of re∣flection upon the true object of their blisse, was accomplished in pride. For pride naturally re∣sults in men from too much reflection upon their owne good parts. And whilest they compare themselves with themselves, (as our Apostle speaketh) they become unwise, or which is worse, whilest they compare their owne good parts with others meane parts (whether such indeed, or to their apprehension) they slide without re∣covery into that soule sinne of hypocrisie. All men by nature, (that is from the unweeded relikes of our first Parents pride) are prone to overvalue themselves, and to thirst after greater dignities than they deserve, or are qualified for. This pride or ambition in the Angels was presently secon∣ded with envy (as soule a vice, as pride it selfe, and its usuall compeere and companion) against

the new and last-made visible creature man, and envy did as speedily bring forth that malitious practice against our first Parents, which (as was said before) in probability did make their sinne more unpardonable than the sinne of our first Parents was.

2. But admitting both their first positive sins, to have been for nature or specificall qualitie, desire of proper excellencie, whose branches are pride and ambition: this position admitted, will beget a new question or disquisition, to wit, What manner of proper excellency, or what de∣gree of pride it was, for which their just Creator did punish them? Some are of opinion, that the height of that proper excellency, at which the Angels (at least one Angel) did aime, was perso∣nall union with the Sonne of God or God him∣selfe. But this opinion, without prejudice to the Authors or abettors of it, is very improbable, be∣cause the mystery that the Son of God should be∣come a creature, or take any created substāce into the unity of his person, was not for ought I have read, or can gather from any passage in Scripture, revealed either explicitly or implicitly before the fall of man, or before his convention for his Apo∣stacy from God; which was not untill the first day of the second weeke at soonest, when the world was (as we say) in facto, not in fieri onely, as it respectively was in the first weeke, or seven dayes. When this opinion, that the assumption of any creature into unity of person with the Sonne of God, or with any person in the blessed

Trinity, was either knowen or probably concei∣ved by man or Angel before the fall of man, shall be sufficiently proved, I shall yeeld assent to their opinion as probable, who think the first sinne of Lucifer was a desire or longing after personall union with the Sonne of God or God himselfe. No question but the old Serpent had sinned more grievously in the same kind than our first Parents did, when the woman by his cunning and malice, and the man by her prevarication did taste the forbidden fruit, in hope or expectation to bee made thereby like to Elohim, or God himselfe.

3. But was it possible that either the collapsed Angels, or man by their suggestion, should at∣tempt or desire to bee equall with God, or to bee Gods Almighty? To bee in all points coequall with God, was perhaps more than Lucifer him∣selfe did desire: yet that even our first Parents desired to bee in some sort or other equall with God, is probable from the Apostles character of the Sonne of God [Hee being, saith hee, in the forme of God, thought it no robbery to bee equall with God.] This to my understanding implies, that the robbery or sacriledge committed by our first Parents for which the Sonne of God did humble and ingage himselfe to make satisfaction, was their proud or haughty attempt to be equal with God, at lest in knowledge of good and evill. And yet, as was said before, the collapsed Angels had doubtlesse sinned more presumptuously, before they tempted our first Parents to the like sinne. Neither man nor Angel could have affected equa∣lity

in any one attribute with their Creator, much lesse in all or most, so they had made his glory, power, or majesty, the chiefe or principall object of their first contemplations. But how farre the previal sinne of omitting this duty, might let loose their strong and swift imaginations unbal∣lanced with experience, or what entrance it might work for that desperate and positive sinne of Ambition, or seeking to bee equall or like to God for power and wisdome; God, and they one∣ly know, if haply they now know, or perfectly remember the maner of their first transgressions. Many things, many learned and wise men doe, and attempt more, through incogitancy, want of consideration (or ad pauca respicientes) which by men of meaner parts would bee suspected for a spice of madnesse, if they had taken them into serious consideration before.

4. There is no Christian man, I am perswa∣ded, this day living (unlesse he be stark mad) who if this interrogatory were propounded unto him in expresse termes; [whether doe you think your selfe altogether as wise, as God the Father, Sonne, and holy Ghost,] but would answere negatively, I am not. And yet how many writers in our time, through forgetfulnesse to put this or the like in∣terrogatory to themselves, when they set pen to paper, have continued for many yeares together grievously sicke of our first Parents first disease, whatsoever that were; yet not sick of it in expli∣cit desires or attempts to bee every way equall with God, but in implicit presumptions that they

are altogether equall with him in wisdome and knowledge, at lest for the governing of this uni∣verse from the beginning of it to the end, and for the dispensing of mercy and justice towards men and Angels, before they had any beginning of being, and for ever, even world without end af∣ter this visible world shall be dissolved. To give a true and punctuall answere to all their presump∣tuous contrivances, or to accept their challenges in this kinde, would require more skill in Arts then most men are endowed with, and a great deale more time than any wise man or skilfull Artist can bee perswaded to mispend. It would be a very hard task for the cunningest needle wo∣man or other Professor of manuall or finger-my∣steries, to unweave or dissolve a spiders webb, threed by threed, after the same manner which shee did weave it: And yet a meane houswife or childe may with a wing or besome in a moment undoe all that the spider hath wrought in a whole yeare. And so may every Novice in Arts un∣buble all, that some great Clerks or Schoolemen have been twenty or thirty yeares in contriving or working, (as in setting forth maps or systems of the manner of Gods decrees before all times, or disputes about election or reprobation, as they are immanent acts in him) with that common but usefull exception, aut nihil, aut nimium. Their conclusions might (for ought I know) bee unan∣swerable and sound, upon supposition that they are every whit as wise as God. But this being not granted them, or the contradictory being

granted, [that the omnipotent Creator is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wiser then they are:] the most elaborate and lon∣gest studied Treatises, which it hath been my hap upon these Arguments to see, afford no docu∣ment of greater strength or cunning than is exhi∣bited in the spiders web. The Authors of them tell us onely (and herein we beleeve them) what they themselves would have done, if they had been delegated to make Decrees or Acts for the government of men and Angels, or what God should have done if they had been of his privy counsell, when hee made all things visible, and in∣visible. But what God doth, hath done, or will doe according to the sole counsell of his most ho∣ly will, that, they shew us not, nor goe about to shew, whilest they runne the cleane contrary way to that which God our Father, and the Church our mother hath prescribed us to follow. Now the way which the English Church from the warrant of Gods word, to this purpose prescribes, is to admire, not to determine the equity of Gods Decrees before all times from contemplation of the manner of their execution or sweet dispositi∣on of his providence in time. It is a preposterous presumption to determine the manner how they have been, or shall bee executed, by prying into the projection or contrivance of the Almighty Judge, before man or Angel or any thing besides God himselfe had any being.

5. He sinned grievously that said in his heart, or secret unexamined thought, similis ero altissimo (whether this bee meant of Nebuchadnezzar or

some other earthly Tyrant onely, or literally of one or more of them, and mystically of Lucifer.) But they sinne no lesse for the act, which say in their hearts, or presuppose in their implicit thoughts altissimus est similimus mihi: the most high God hath determined nothing concerning men or Angel, otherwise than wee would have done, if we had been in his place. They prepo∣sterously usurpe the same power which God in his first Creation did justly exercise who though not expresly, yet by inevitable consequence, and by implicit thoughts make a God after their own image and similitude. A God not according to the relikes of that image wherein hee made our first Parents, but after the corruptions or deface∣ments of it, through partiality, envy, pride and hatred towards their fellow creatures. But of the originall of transforming the Divine nature into the similitude of mans corrupted nature, I have * 1.6 elswhere long agoe delivered my minde at large. And I would to God some (as I conje∣cture) offended with what I there observed (with∣out any reference or respect either to their per∣sons or their studies) had not verified the truth of my observations in a larger measure, than I then did conceived they could have been really ra∣tified, or exemplified by the meditation or pra∣ctice of any rationall man. This transformation of the Divine nature, which is in some sort or de∣gree common to most men, is (in the least degree of it) one of those works of the Devill, which the Sonne of God came into the world to dissolve

by doctrine, by example, and exercise of his po∣wer. But what bee the rest of those works be∣sides this? All (I take it) may be reduced to these generall heads. First, the actuall sinnes of our first Parents. Secondly, the remainder or effects of this sinne whether in our first Parents, or in their posteri∣tie, to wit, that more than habituall, or hereditary cor∣ruption which we call, sinne originall. Thirdly, sins adventitious or acquired, that is, such vitious acts, or habits, as doe not necessarily issue from that sinne which descends unto us from our first Parents, but are voluntarily produced in particular men, by their abuse of that portion of freewill which was left in our first Parents, and in their posterity, and that was a true freedome of will, though not to doe well, or ill, yet at lest inter mala: to doe lesse, or greater evill, or to doe this or that particular, ill, or worse. Originall sinne is rather in us ad modum habitus, than an habit properly so called. All other habituall sinnes or vices are not acquired but by many unnecessitated vicious acts: But to distinguish betweene vice and sinne, or betweene vicious habits and sinfull habits, is (to my capacity) a work (or attempt rather) of the same nature, as if one should goe about to divide a point into two portions; or a mathematicall line into two parallels.

6. Nor are these sinnes enumerated, nor sinne it self formally taken the onely works of the De∣vill which the Sonne of God came to destroy, but these sinnes with their symptomes, and re∣sultances. For the Devill sinneth from the begin∣ning in continuall tempting men to sinne, al∣though

his temptations doe not alwayes take ef∣fect. He sinneth likewise in accusing men before their Creator, or solliciting greater vengeance than their sinnes in favourable construction, de∣serve. Now that neither his temptations, nor accusations do alwayes finde that successe, which hee intends, this is meerely from the mercy and loving kindnesse of our Creator in sending his Sonne to dissolve the works of Satan. The ge∣nerall symptome or resultance of all sinne origi∣nall, or actuall, is servitude or slavery unto Satan, and the wages of this servitude is death: not this hereditary servitude onely, but death which is the wages of it, is the work of Satan. Yet a work which the Sonne of God doth not utterly destroy untill the generall resurrection of the dead. Nor shall it then bee destroyed in any, in whom the bonds of the servitude and slavery unto sinne have not been by the same Sonne of God dissolved, whilest they lived on earth. Hee was first mani∣fested in the flesh and forme of a servant to pay the ransome of our sinnes, and to untie the bonds and fetters of sinne in generall. Hee was mani∣fested in his resurrection to dissolve or breake the raigne of sinne within every one of us. For as the Apostle speaks, He died for our sinnes, and rose againe for our justification. And he shall lastly bee manifested, or appeare in glory utterly to de∣stroy sinne, and death. CHRIST (saith the A∣postle) was once offered to beare the sinnes of many, and unto them that look for him shall he appeare the se∣cond time without sin unto salvation, Heb. 9.28.

SECTION 2. Of the more speciall qualifications, and undertakings of the Sonne of God for dissolving the works which the Devill had wrought in our first Parents, and in our nature, and for cancelling the bond of mankindes servitude unto Sa∣tan.

CHAP. VI. Of the peculiar qualifications of the Sonne of God for dissolving the first actuall sinne of our first Parents, and the reliques of it, whether in them, or in us their sinfull posterity.

1. THe qualifications or undertakings of the Sonne of God for dissol∣ving or remitting such actuall sinnes, as doe not necessarily issue from our first Parents, and for bringing them and us unto greater glory than they affected, doe chal∣lenge their place or proper seat in the Treatise

designed to his exaltation after death, and his conse∣cration to his everlasting Priesthood. Wee are now to prosecute the points proposed in the title of this Section, and in the first place such points as were proposed in the title of this Chapter.

2. The rule is universally true in works natu∣rall, civill, and supernaturall, but true with some speciall allowances, Vnum quodque eodem modo dis∣solvitur, quo constituitur. Though the constitu∣tion and dissolution of the same work include two contrary motions, yet the manner or me∣thod by which both are wrought is usually the same; onely the order is inverted. And wee should the better know how mans first transgres∣sion was dissolved by Sonne of God, if wee first knew how it was wrought by Satan, or wherein the sinne it selfe did properly consist. Infidelity or disobedience it could not bee, for these are symptomes of sinnes already hatched. Whatsoever else it was, the first transgression was pride, or ambitious desire of independent immor∣tality. Now the Sonne of God begun his work where Satan ended his; dissoluing this sinne of pride, by his unspeakable humility. And to take away the guilt of mans disobedience or infide∣lity, which were the symptomes or resultances of his intemperate desires; the Sonne of God did humble himselfe to death, even to the death of the Crosse, reposing himselfe in all his sufferings upon God. The first man was the onely Favou∣rite which the King of kings had here on earth, the onely creature whom hee had placed as a

Prince in Paradise, a seat more than royall or mo∣narchicall, with hopes of advancement unto hea∣ven it selfe. It was a plot as malicious, as cun∣ning, in Satan to dispossesse man of his present dignity, and to throw him downe from this height of hope to hellish slavery; to make him a creature more miserable than the earth, water, or other inferiour element, harboured any. Yet was his misery if wee found the very depth of it, not commensurable to the excessive measure of his pride. The ground or bottome of his pride was lower than the lowest part of the earth, as low as nothing: the height of it reached above the high∣est heavens. Man, who as St. Augustine saith, was but terrae filius, & nihili nepos, the sonne of the earth, and nephew of nothing. Man, who if he had looked back to his late beginning, might have said to the silly earth-worme, Thou art my sister, and to every creeping thing, Thou art my brother; became so forgetfull of his originall, that hee sought (by the suggestion of Satan) to become like his Almighty Creator, who out of the same earth had made him so much more ex∣cellent than all earthly or sublunary creatures, as they were than nothing. But let the first mans pride, or Satans malice in hatching it, and the rest of that sinfull brood, receive all the degrees of aggravation which the invention of man can put upon them: yet the medicine pre∣pared by the Sonne of God, will appeare more ample, than the wound is wide; and more sove∣raigne than it is dangerous. Satans cunning in

working mans fall doth no way equalize the wis∣dome of the Sonne of God in dissolving this work. It is not probable, as was observed before, that Satan could so farre infatuate the first man as to make him affect to bee every way equall with his God, but onely to be like or equall unto him in some prerogative, as in the knowledge of good and evill; and probable it is hee did desire, that his immortality and soveraignty over other creatures might be the one independent, and the other supreme. Now these and all other bran∣ches of pride, whereof wee can imagine the hu∣mane nature by the Serpents suggestion to be ca∣pable, are more than countervailed, every way over-reached by the first degree of the humiliati∣on of the Sonne of God. Hee was not onely like but equall to the Father, not in some one or few, but in all the prerogatives of the Divine nature. Hee was (saith the Apostle) in the forme of God, and (therefore) thought it no robbery to be equall with God. Yet hee vouchsafed to become, not like to man onely, but truely man, more then equall to other men in sorrows and sufferings.

3. Whatsoever equality or similitude with God it was, at which the first mans pride through incogitancy did aime, it was not effected, but af∣fected onely, by way of triall. He could not out of a deliberate choise or setled resolution assure himselfe that hee should become such as hee desi∣red to be. But the Sonne of God, who was truely God, out of unerrable, unchangeable, infinite wisdome, determined with himselfe to become

truely man. How man, whilest man, should be∣come more than man, truely God: neither the wit of man, nor the subtilty of the Serpent could have devised; although (by divine permission or grant) they had been enabled to accomplish, whatsoever to this purpose they could devise or imagine. But the Wisdome and Sonne of God found out a way, by which hee might still conti∣nue God, and yet become as truely man as he was God: a way by which the diversity of these two natures might still remaine unconfused without diversity of persons or parties. Though mans ambition had reached so high, as to aspire from that condition of being wherein God had estated him, to bee absolutely equall with God: yet his ambition had not been equall to that humiliation which the Son of God did not onely affect, but at∣taine unto. For although he became a man of the same nature that Adam was of, or any man since hath been, yet was he a man of a lower conditi∣on; of as low condition as any earthly creature could be: for as the Psalmist in his person com∣plaines (Psal. 22.6.) Hee became a worme and no man, the reproach of men; one whom the very ab∣jects amongst men did think they might safely tread upon with scorne.

4. For the Sonne of God to bee made man, to be made a man of this low estate or condition (whencesoever hee had taken his humane sub∣stance) was a satisfaction all-sufficient to the ju∣stice of God for mans pride; a dissolution most compleat of the first work, that our first Parents

suffered the Devill to work in our nature; if we respect onely the substance of it. But that no part of Satans work, no bond or tie of circum∣stance wherewith hee had intangled our nature, might remaine undissolved: the Sonne of God was made of a woman; and this was to secure the woman, or weaker sex, that hee came to dissolve the works which Satan had wrought in them. For as the Apostle saith; The first woman was in the transgression, not the man; the man at lest not so deepe in the same transgression as the woman. Shee alone (for ought we reade) committed the robbery, in taking the forbidden fruit from off the tree, her husband was the receipter onely: And by swallowing it by the Serpents suggesti∣ons shee first conceived and brought forth death, without her husbands consent or knowledge. Her transgression was twofold: Trust, or confi∣dence in the Serpents promise: want of credence (through pride) to Gods threatnings. To dis∣solve this work of the Devill, so farre as it was peculiar to the woman; the Sonne of God was conceived of a woman, without the knowledge or consent of man. Satan used the Serpent for his proxie to betroth himselfe unto our nature: the holy Ghost by the ministery of an Angel winnes the blessed Virgins assent or accord to become the mother of the Sonne of God. Seeing the first woman became the mother of sinne whilest shee remained a virgin, though then a wife; the Sonne of God would have a virgin for his mother, yet a virgin wife; a virgin affianced to a man. And

thus as the first woman, being not begotten but made of man, did accomplish Satans plot in wor∣king his fall, and corrupting our nature: so the Sonne of God being made man of a woman, doth dissolve this work by purifying what she had cor∣rupted, and by repayring what the first man, and woman had undone.

5. There is a tradition concerning the Messias con∣ception, and his mothers, fa∣ther'd upon an ancient Jew∣ish Rabbin by Petrus Galati∣nus, but as I conjecture, ra∣ther a Commentary upon his owne fancie, or some Mon∣kish Legendary whom hee was pleased to grace. The abstract of this Legend, with his Cōment upon it, is thus. There was one special part of Adams bodily substance pri∣viledged from the contagion of the first sin, and this pro∣pagated by one speciall line unto posterity, untill it came to the mother of the Messias, who from the vertue of this preserved portion of Adams nature, was conceived with∣out originall sinne, as being made out of this substance af∣ter

such a maner as the Messi∣as or Sonne of God was made of a virgin. Sit fides penes Au∣thorem. We know the blessed Virgin was the daughter of Abraham, and the daughter of David, but not by any porti∣on of Abrahams or Davids bo∣dy altogether exempted from such alterations, as the Ele∣mentary vertues of which all mens bodies are made, are sub∣ject unto. Nor was the body of the Messias to be made of any such portion of Adam perpetually exempted from the contagion of sin original, unto the time wherein the blessed Virgin was affianced to Ioseph. The first exemption of any portiō of the humane nature, or substance of Adam after his fall, was granted and wrought by the immediate hand of God in the concepti∣on of his Sonne by the holy Ghost, which was immediatly upon that sweet assent of the blessed Virgin unto the An∣gel Gabriel, Ecce ancilla, &c.

Capnio.

Vellem expressius audire, an veteres He•• braeorum senserint matrem Messiae in peccat-originali concipiendam non fuisse. Galatin. Quamvis ex his quae diximus, satis (utarbi tror) apertè colligatur, hanc priscorum Iudae∣orum fuisse fidem, nedum opinionem: hoc tamen manifestius ex verbis praedicti Rab∣benu haccados habetur: qui eodem in libro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gale razeia, cum ad sep∣timam Antonini Consulis urbis Romae peti∣tionem inter caetera dixisset, propter matrem verò ejus scil: Messiae ait David, Psal. 80. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc est, & a••acum quam plantavit dextratua. Dix∣issetque ei Antoninus, Cur mater Dei compa∣ratur abaco, curve dicit, eam a dextra Dei plantatam? Respondit sic Ille, Similis facta est abaco mater Dei. Quandoquidem sicut a••acus est armarium, quod Principes confi∣ciunt ad coll••canda vascula auri & argenti, ut gloriam suam, atque opes omnibus osten∣dant; Ita mater Regis Messiae erat armarium, quod Deus construxit, ut in eo sedeat ipse Messias ad ostendendam gloriam Maiestatis suae cunctis mortalibus. Per id autem quod ait plant••tam esse a dextra Dei, ostendit eam primam esse creaturam Dei in genere huma∣no: sicut dictum est, Micheae. Cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, Et egressus eius ab aeternitate, & a di∣ebus seculi. Dicit enim egressus numero mul∣titudinis. Qui•• sunt duo Messiae egressus. Vnus Divinitatis, quae est aeterna ideoque dicit

ab aeternitate. Alter humanitatis, quae in sue matris extat substantia, quae creata est ab hora creationis mundi. Haec ille, quem Iudaei Magistrum nostrum sanctum nuncu∣pant. Ad quorum declarationem notandum est. Quod opinio quorundam veterum Judaeo∣rum fuit, matrem Messiae non solum in men∣te Dei ab initio, & ante secula creatam fuisse, ut paulò superiùs dictum est: verùm etiam materiam eius in materia Adae fuisse productam, ipsamque gloriosam Messiae ma∣trem principalem extitisse, cum eius amore (ut dictum est) mundus creatus sit. Nam cum Deus Adam plasmaret, fecit quasi mas∣sam ex cuius parte nobiliori accepit inteme∣ratae matris Messiae materiam, ex residuo ve∣ro eius & superfluitate Adam formavit. Ex materia autem immaculatae matris Mes∣siae facta est virtus, quae in nobiliori loco & membro corporis Adae conservata fuit. Quae postea emanavit ad Seth, deinde ad Enos, deinde succidaneo ordine ad reliquos usque ad sanctum Iehoiakim. Ex hac demum virtute beatissima mater Messiae formata fuit. Et idcirco eam Zach. cap. 4. suae prophe∣tiae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc est petram primariam, recte appellavit. Ex qua ut an∣tiqui Judaeorum exposuerunt, excidendus e∣rat Messias. Neque quidem abs re, cum tempore, gradu, & excellentia primaria fu∣tura esset. Ex qua quidem opinione apertè concluditur, carnem gloriosae matris Messiae non fuisse peccato originali infectam, sed pu∣rissimam a divina prouidentia praeservatam. Quocirca nec anima eius hujusmodi pecca∣tum in conceptione▪ contractura erat. Petrus Galatinus. lib. 7. per totum caput terti∣um.

6 If it were lawfull to moralize such fables (as I take this of Galatinus to bee no better) the best moral I can make of it, would be this. How∣ever there had been many intermediat generati∣ons (as many as S. Luke relateth if not more) be∣tween our father Adam and the conception of the Sonne of God: yet was our Saviour in some respects the immediat Successour of Adam, the onely second Adam: His immediat Successor not in sinne, but of that purity of nature wherein the first Adam was created; and yet withall immedi∣at successor unto that curse which Adam by trans∣gression had incurred, but was not able to expiate nor to beare, save onely by the everlasting death of himselfe and his posterity. And for this reason (if I mistake not) the Sonne of God doth call himselfe, as no sonne of Adam before him did, The Sonne of man, by peculiar title. Yet was this a title, as a 2.1 Maldonat well observes, not of honour,

but of abjection; of greater abjection than the like title given to Ezekiel not by himselfe, but by the Angels: And yet Ezekiel is called by the An∣gel not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the difference be∣twixt these two titles which are both exorest in our English by Sonne of man, I referre the Rea∣der to the 49. Psalme ver. 2. and the Commenta∣tors upon it. As the Sonne of God was imme∣diate Successour unto Adam, so he was the imme∣diate heire unto the blessing promised to Abra∣ham, more than heire, the Author and founda∣tion of it: He was likewise immediate Successor unto David, and his kingdome: the onely body in whom the shadow of Gods mercies unto Da∣vid for the good of Israel, and Judah was to be fulfilled. If hee had been immediate Successor unto David onely, this might have occasioned some suspition or distrust, that hee had been the Redeemer of the Jewish nation onely, or of the sonnes of Iacob. Had hee been immediate Suc∣cessor unto Abraham onely, this might have oc∣casioned the like surmise or fancy, that hee had been manifested onely to dissolve the works which Satan had wrought in Abrahams seed ac∣cording to the flesh, which was much more am∣ple than the seed of Iacob. But in as much as the Sonne of God did in time become the sonne of man, the immediate Successor unto Adam, the onely second Adam (though not the first, or se∣cond man from Adam,) This giveth us to under∣stand that he was the next of kindred to all men, as they were men, whether Jewes or Gentiles.

He to whom the redemption of all mankinde did by right of kinred, without partiality, or respect of persons, equally belong. And for this reason hee did not take any created party or person into the unity of his divine person, but the meere na∣ture of man, or seed of Abraham, as sequestred from all personall respects or references.

7. Thus was the Sonne of God to be qualified that his undertakings for mankinde might bee universally beneficiall. But the Basis of his hu∣miliation and undertakings in our flesh, That, from which (being annexed to the dignity of his person) the intensive infinity of the satisfaction for the sinnes of the world, and our redemption from the servitude of Satan did result, was the forme of a servant, which hee voluntarily tooke upon him. A mystery not much looked after, much lesse into, by any Divines, whom it hath been my hap to reade. The most doe scarce make it so much as a comely metaphor, or significant expression of somewhat more than the state or condition of a man. But that the forme of a ser∣vant was a qualification of the Sonne of God di∣stinct from his manhood may thus bee conclu∣dently proved. The nature and essentiall forme of man did arise, and doth remaine in him since his resurrection from death: so did not the forme or condition of a servant; that, lies dead and bu∣ried for ever. By his resurrection from death, he did not onely of a mortall man, become immor∣tall; but from the estate or condition of a ser∣vant, (without the interposition of ought besides

his death) was made both Lord and King of all things created by him. It will therefore bee no digression to treat of the forme of a servant more at large in this method and order. First, wherein the essentiall state or condition of a legall servant, doth consist. Secondly, of the exact correspondencie or identitie of forme betweene legall servitude, and ser∣vitude to sinne and Satan. Thirdly, of the formall identitie betwixt the state and condition of the Sonne of God, whilest hee was in the forme of a servant, and the two other formes and conditions of servants, to wit, legall servants, and slaves to sinne. The onely difference betwixt these three sorts of ser∣vants, is in the matter of their servitude: the forme or essentiall condition is one, and the same in all three. Of the state of legall servants, and of our servitude unto sinne, I have after a po∣pular or vulgar way more copiously discoursed upon severall occasions. The briefe or extract of so much of these discussions, as to my present me∣mory is pertinent to this instant Treatise, must be the subject of the next discourse.

CHAP. VII. Of Legall servants, and of the analogie betwixt their Civill estate, and the estate of wicked men.

1 OF legal servants there were two sorts, one whom we call hired seruants or apprentices, whom a Latinist would rather call Famuli then Servi. Others were Servi, servants properly so called, such as we would properly terme slaves or bondmen. Of slaves and bondmen, their Lords and Masters had a fuller power or dominion than any Master hath over his hired servants. Not the actions onely or bodily imployment, but the persons of slaves or bondmen are at their Masters disposall; they had the same right of dominion over them, which men have over lands which they hold in see sim∣ple, a power to alienate, to sell or set them to any other. And for this reason a slave or bondman is in Scripture called the Inheritance of his Master. Of hired servants the actions or imployments onely are at their Masters disposall, their persons are free: nor are their actions or imployments perpetually at their Masters disposall, but onely so long as the Covenant lasteth, and so farre onely as is covenanted betweene them. The greatest interest that their Masters can have in them is onely such as a man hath in lands and grounds which hee renteth of others: the fruits are entirely his which renteth the grounds: the soile or inheritance is the Lords or owner of it.

The labours or imployments of an hired servant are his Masters onely, his person is in nullîus bonis, it is not the goods or chattell of another: What he can earne or get is his owne, so that hee is as much a free man, as a servant. The true and ori∣ginall difference betweene both these kindes of servants, and a free man, is this: A free man hath power to dispose of his actions or imployments for his best advantage: A servant (whether by Covenant, or a bondman) albeit he hath a reaso∣nable will to desire his own good or preferment, yet hath hee no power or right to dispose of his owne actions, or employments, for compassing that good, which as he is endued with reason, he could project and forcast. For of his employ∣ments or expense of time, hee must give an ac∣count unto his Master. In respect of legall or ci∣vill freedome, that usuall definition is warranta∣ble; Liber est qui vivit, ut vult: He is legally or civilly free which may imploy his labours or ex∣pend his time, as he pleaseth, for his owne good, without the controll or check of others. And he is a legall servant qui non vivit, ut vult, which cannot bestow himselfe or time according to his owne desire or will, but as his Lord or Master shall appoint. His Master by legall right may im∣pose a necessity upon him, either of not doing that which hee desireth to doe, or of doing that which he desireth not to doe. A servant may de∣sire to pleasure himselfe or his friend by his day labour, or other expense of time, but if this hee doe without his Masters consent or approbation,

hee wrongs his Master, who if hee please, may constraine him to doe his businesse, and neglect his owne, or his friends. Againe, a servant may have a desire or resolution, not to gratifie or plea∣sure another (suppose his owne, or his friends enemie) by his service or employments, and yet if he be his Masters friend, hee may compell him to doe that partie whom hee mislikes, that good office, or service, which hee would not. Briefly, every servant hath a freedome of will in matters civill, but no arbitrium, no freedome of power, or right to dispose of himselfe, or of his actions for accomplishing that which he may freely will: hee must frame his course of politick or civill life ex arbitrio Domini.

2. From this difference of estate, or conditi∣on of a free man, and a servant, the Heathens did by light of nature rightly inferre; that every vitious man (though a Lord, though a Prince, or Monarch) was a true slave to his owne lust, or leud desires: that every wise, and temperate man, though a bondman for his legall state and condition, was a true free man. The Roman Orator in his Paradoxes (as he entitles them) to this purpose, was an Orthodox. And the Argu∣ments which the Slave in the Satyricall Poet brings to prove his Master to bee a greater slave than himselfe, are unanswerable, Tune mihi Domi∣nus, rerum imperiis hominumque Tot tantisque minor; Are you a Lord, and I a slave, when as you may bee commanded by more men, and by more de∣sires, than I am subject unto? The slave acknow∣ledged

no more Masters than this one, whom if it would please but to say the word, his freedome might without difficulty be obtained, if the Prae∣tor of the City would but vouchsafe (by his Ma∣sters leave) to lay his white rod upon him, and cause him to be turned once or twice about with some few other Ceremonies, he could be turned out of a slave into a free Citizen, in the space of an houre: whereas, if his Master had been turned round, (till his senses had failed him) in case the Praetor would have laid his rod an hundred times upon his head, hee could not have wound him∣selfe out of those bonds of servitude wherein his lusts had insnared him. This slave had observed, that his Master would often commend the fruga∣lity and temperance of the ancient Romans, and often desire that hee, and other moderne Ro∣mans, might live as they did: yet if any great man, or good neighbour would invite him to a luxurious feast, or if any foolish pleasures, with whose excesse he had been formerly stung, should proffer themselves, he had not so much power to resist or restraine them, as this slave had to neg∣lect his designes or commands, when they did displease him. And for his Master to be drawne thus every day to doe that which in his retired and sober thoughts he did most dislike and con∣demne, was in his judgement a greater slavery than any bodily servitude. If the reasons which these and other Heathens often used to prove vi∣tious men to bee the onely true slaves, had not been the dictates of the law of nature written in

our hearts, or reasons unanswerable; the Apo∣stles of Christ, yea Christ himselfe would not have used the like. Know yee not (saith S. Paul, Rom. 6.16. as if it were a shame in this point to be ignorant) that to whom yee yeeld your selves ser∣vants to obey, his servants yee are to whom yee obey: whether of sinne unto death, or of obedience unto righ∣teousnesse. And S. Peter tells us of some, who whilest they promise liberty unto others, they them∣selves were servants unto corruption,: for of whom a man is overcome, of the same is hee brought into bondage, 2. Pet. 2.19. So our Saviour saith, Ioh. 8.34. Whosoever committeth sinne, is the servant of sinne. And of him no doubt our Apostle S. Iohn learned that doctrine; Hee that committeth sinne, is of the Devill: a servant of his.

3. But albeit the wiser sort of Heathens did by light of nature know, that every vicious man was a slave or servant to his owne lusts or desires: yet the greatest danger which they apprehended from the servitude, was but feare of satyricall censure for preposterous basenesse in subjecting reason, to sensuality. That their owne desires, lusts, or affections, were maintained and cheri∣shed by a forreigne enemie, as so many rebells to wage warre against their immortall soules, or that their consciences being subdued by lust, should bee everlastingly subject to so cruell a Tyran as the Devill is, were points wherein the Prince of darknesse had blinded the eyes of the wisest Hea∣then. And would to God wee Christians, to whom the Lord hath revealed thus much, could

see or heare so much concerning this doctrine, as would make us perfectly understand, or lay to heart the inestimable danger wherein wee stand, whether in respect of the fast hold which this Tyran by our corrupted nature and custome hath got of us, or of the miserable usage which will follow, if he and sinne finally prevaile against us. But this is a common place, for which every man may finde a fitter Text in his owne heart, then any other man can chuse for him, and mat∣ter of more ample and pertinent discourse upon it, than reading of many books can suggest unto him. All that I have here to say concerning this point is, to request the Reader to examine his owne heart, and calculate his non-performances of what (I presume) hee often seriously inten∣ded, and perhaps hath vowed. His duty it is to open the wounds of his conscience, either to God alone in secret, or to such as God hath ap∣pointed for the Physicians of his soule and con∣science. My purpose is to prepare the plaister or medicine, and to informe him how to ap∣ply it.

CHAP. VIII. The Sonne of God was properly a servant to his Fa∣ther, yet not by birth as hee was the sonne of his handmaid, but by voluntary undergoing this hard condition for the redemption of man.

1 TO free us from this miserable ser∣vitude unto sinne, (which alone doth wound our conscience) the Sonne of God did freely and vo∣luntarily take upon him the forme of a servant. The parts of his peculiar service were in generall two: The one, to conquer Sa∣tan, who was by right of conquest our Lord: The other, to reconcile us to grace and favour with God; to make us first servants, then sonnes, and lastly kings and priests to his, and our heavenly Father. These two parts of his peculiar service unto his Father, (for unto him alone hee was a servant) exhibit the most admirable paterne of justice, mercie, and loving kindnesse, as well in God the Father, as God the Sonne, that the wit of man or Angels can contemplate. First it was a paterne of justice, never after to bee parallel'd for God the Father to exact satisfaction for our sinnes, at the hands of his deare and onely Sonne. Unto this unmeasurable act, or exercise of justice upon the Sonne of righteousnesse, his mercy to∣wards us miserable sinners was fully commensu∣rable. For whatsoever hee suffered for our sakes, was from his Fathers and his owne mercy and

loving kindnesse towards us. Againe, so infinite was the justice of our gracious God, that even whilest hee shewed his mercy, and loving kind∣nesse towards us, he did vouchsafe to give (as we say) the Devill himselfe his due, and to observe the law of Armes or Duell with this Prince of Rebels, his subject by right of Creation, but pro¦fessed enemie by resolution. Albeit this grand Rebell after his revolt from God, had conquered man, and made him (by treachery) of Gods ser∣vant and sonne, a meere slave unto himselfe; the righteous Lord would not deprive this mighty Lion, and greedy Wolfe of his prey, by any other meanes, than by right of conquest gotten over him by man. Hee did not arme a legion of Angels, nor summon the whole host of visible creatures against him, nor use his omnipotent and absolute power to destroy or annihilate him, or as then to shut him up in the everlasting pri∣son. The exercises of such power whether im∣mediatly by the omnipotent Creator himselfe, or by his creatures, had been more than Satans matches, upon equall termes, or weapons. Exer∣cise of strength was not the first way in the wise∣dome of God to conquer pride, ambition, or vaine glory, though these must bee quelled with the power and strength of the Sonne of God, whom it pleased the Father at the first onset to weaken, by laying our first Parents infirmities, and their posterities upon him. These were the weapons by which he foiled the old Serpent, and obtained the victory by managing our weaknesse

and infirmities, better then our first Parents did those great abilities, wherewith their Creator had endowed them to resist temptations. The weapons which the old Serpent used in the con∣quest of our first Parents, and by which hee re∣tained their posterity in continuall slavery, were their owne desires and affections; these hee im∣proved so farre that they became unweeldy. And he having gotten (as wee say) the better end of the staffe, did wrest our wills at his pleasure, to doe those things which God forbids us to do, and make us furious executioners of his cunning con∣trivances against our own soules. The particulari∣ties of his sleights or cunning for bringing us in∣to thraldome inextricable, (unlesse the Sonne of God set us free) are elswhere deciphered. These two are the maine generals: First, the extension of our naturall desire of things within their bounds good and pleasant. Secondly, the im∣provement of our feare of things distastfull to nature, as of death, disgrace or torture. Now that the Sonne of God might thus beate him at his owne weapons, it was necessary that he should first take upon him the forme or essentiall condi∣tion of a servant: for without this, first volunta∣rily undertaken by him, the rule of justice could not possibly have suffered him, to have suffered so much as he did, for our redemption. Wherein then did the state, or condition of a servant, which he tooke upon him formally consist? Or when did he first become a servant? from the first mo∣ment of his birth or conception?

2. I cannot brooke their opinion, who think our Saviour was by birth a legall servant, as being filius ancillae, the sonne of an handmaid or bond∣woman. This grosse heresie hath been well refu∣ted by some late Schoolemen, whose names I now remember not, nor the names of the Au∣thors or abettors of this opinion. The mother of the Sonne of God was indeed ancilla, an hand∣maid, but to him onely whose service is perfect freedome. So the Psalmist in the person of the Sonne of God (to be manifested in our flesh) or as his type, directs his prayer, Psal. 116.16. O Lord truely I am thy servant, and the sonne of thy hand∣maid. CHRIST (as all Christians grant) was the Sonne of Gods Handmaid, after such a man∣ner, and in such a sense, as never any man besides him was. For hee was the promised womans seed, and the sonne of a woman in such a sort, as hee was not the sonne of any man. Againe, hee was the servant of God, after such a peculiar manner, as neither man or woman had been, or ever shall be. But how doth this peculiar service of his fit our servitude unto sinne? Even as the medicine doth the disease, or as the plaister doth the wound for which it is prepared. In the Sonne of God made man there were two distinct wills; the one truely Divine, the other truely humane. To deny this distinction of wills in Christ, were to revive the heresie of the Monothelites so cal∣led, because they held but one will in Christ; to wit, the Divine. An errour into which they haply fell (as many since their time have done

into a worse) by not distinguishing betweene voluntas, and arbitrium. Our Saviour CHRIST whilest hee lived here on earth, had a reasonable will of the same nature, or quality our will is of (sinne excepted.) And by this will he could not but desire his owne particular good; as health, welfare, and other lawfull contentments of the humane nature, which are requisite to true joy or happinesse. But in as much as the Sonne of God from the beginning of mans servitude unto Satan became our Surety, & to make satisfaction for our sins did in the fulnesse of time take our nature upon him: hee did wholly submit his rea∣sonable will, all his affections and desires unto the will of his heavenly Father. And in this re∣nouncing of the arbitrament of his will, and in the entire submission of it unto the will of his Father, did that forme of a servant, whereof our Apostle speakes, formally consist. For unto the essentiall definition, or constitution of a servant, these two onely concurre. First, the use of reason. (for fooles, infants, or reasonlesse creatures can∣not bee servants) Secondly, Carentia arbitrii proprii, want of right or arbitrary power to dis∣pose of their bodily actions or employments, ac∣cording to the desire or lawfull choise of their reasonable will. So then the generall definition, or abstract forme of a servant is univocally the same, 1 in legall servants, 2 in servants to sin, and 3 in the Sonne of God, during the time of his humiliation here on earth, or whilest hee became hostage for our Redemption, But the service of

these three sorts of servants is in the concrete most different. And the difference ariseth from the matter or subject in which they are respe∣ctively deprived of proper right, or arbitrary power to dispose of themselves, or of their acti∣ons. A legall servant wants power to dispose of his employments or bodily actions in matters temporary concerning this life. Servants to sin (such all the sonnes of Adam are by nature) want power to dispose of their actions, or course of life in matters morall, spirituall, or such as concerne their consciences. All, and every one of us have a desire to be happy, and yet all of us until we be freed by the Son of God from this na∣turall servitude, are by the prince of darknesse usu∣ally diverted from this strait way which leads to happinesse, unto the crooked by-paths which tend to death, and inextricable misery. The Sonne of God although according to his humane nature, hee had a reasonable will and desire of happinesse, which could never in any particular become exorbitant, or diverted from that which is most holy and just: yet even hee in the dayes of his humiliation wanted power to reape the wages of righteousnesse, or fruits of holinesse. Though joy and comfort was as pleasant to him, as to any man besides, though compleat happi∣nesse was due unto him, as hee was a most just and righteous man personally united to the Son of God: yet having taken upon him the forme of a servant hee did with unspeakeable patience, and obedience, beare all the griefes and sorrows

which Satan and his instruments, by divine per∣mission, could invent against him, and cheerefully undergoe the heaviest burden which his hea∣venly Father was pleased to lay upon him for our redemption.

3. From this peculiar condition of a servant which the Sonne of God did voluntarily take up∣on him, that maine objection which some mo∣derne Arrians or Photinians make against the absolute satisfaction of our Lord Redeemer, for our sinnes, may easily bee answered, or rather will dissolve it selfe. God (say these men) could not without tyrannicall injustice require full sa∣tisfaction for the misdemeanors of all wicked and naughty men from one most just, and holy man. To slay the righteous with the wicked, that bee farre from thee, O Lord, was the saying of Abraham to God, Gen. 18.25. But farther surely it is, and al∣wayes hath been, from the Judge of all the world, (who is the eternall living rule of justice it selfe) to put the innocent and righteous, to the lingring and cruell tortures of an ignominious death, for redeeming wicked and cruell men from deserved death; or to purchase not the impunity onely, but the advancement of willfull rebelle, by the severe punishment of his deare, and onely obe∣dient Sonne.* 2.2 This objection (as was in the for∣mer Treatise intimated) would pierce deepe, if wee were disarmed of those Christian principles which these moderne heretiques have cast aside, to wit, the plurality of persons in the Trinitie, and the Onenesse of person in the Sonne of God,

CHRIST JESUS, God and man; even whilest he was invested with the forme of a servant. We beleeve, and confesse as they doe, there is but one God; and yet in this God, wee acknowledge as they doe not, unum & alium, one person of the Father, another of the Sonne, another of the holy Ghost, such a distinction of capacities that the Father, not the Sonne exacts satisfaction for mans violation of the eternall and indispensable rule of equity and justice: that God the Sonne, not God the Father, did become mans surety, and undertake to make full satisfaction for all his sinnes.

4. Now he that will make satisfaction to an∣other must have somewhat to give of his owne, so his owne, as it is not the others to whom it is given. What then had the Sonne of God to give by way of satisfaction unto God the Father, or to the holy Ghost, which was so his owne, as it was not theirs? Onely that part of our nature which hee tooke from the substance of his mother into the unitie of his Divine person. In all other parts of our nature, over all other parts of this universe, God the Father, and God the Holy Ghost had the same interest, or right of dominion with the Sonne. Now this part or our nature be∣ing thus assumed into the unitie of the Second Person: The Sonne of God, and the Sonne of the blessed Virgin doe not differ, as party and party. There is unum & aliud, one nature of the God∣head, another of the manhood, non unus, & alius, not one person of the Godhead, another of the

manhood. The Divine nature in the person of the Sonne, is the onely party which undertooke our redemption: the humane nature assumed into the unity of his Person, was but his qualifi∣cation, an appendance, or appurtenance, no true part of his Person. And (as heretofore hath been observed) albeit the flesh of the man Christ Jesus was Caro humana, non divina,* 2.3 flesh of the same nature and substance with our flesh: yet were his flesh and blood more truely the flesh and blood of the Sonne of God, than of the man CHRIST JESUS: the humane body more truely and properly his owne, than our bodies are ours. Now our flesh, and bodily parts are said to bee our owne, not so much because they are parts of our nature, as because they are appurte∣nances of our persons, or because wee have a pe∣culiar personall right or power so to dispose of them, as to make them no parts of our nature. Wee accompt it no unnaturall part in wise men to cut off any rotten or putrified member, rather than suffer the whole body besides utterly to pe∣rish. In some certaine cases, publicke Societies, or Communities of men (none of which have the like peculiar authority over the meanest free private member, as every owner of a body natu∣rall hath over his teeth, his toes, his fingers, or other lesse principall part necessary for some uses onely: not for the preservation of the whole) have by publique consent designed sometimes some principall members of the Communitie, sometimes members lesse principall, not condem∣ned

of any crime, as sacrifices for redeeming others from present danger, or for securing po∣sterity from servitude, or oppression. And when outrages have been committed by great Armies, the Authors or principall Incentives of the mu∣tinie being unknowne, or not convicted by legall proofe, the expiation hath usually been made by decimation. Every tenth man hath by whole∣some discipline of warre been punished accor∣ding to the demerits of the crime committed. But albeit every tenth man since Adam had been by him and his successors consent devoted to death, or lingring torture farre worse than death: their execution could have made no expiatiō, no satisfaction unto God for the transgressions of the whole Community. The attempt of the medicine would have increased the malignity of the univer∣sall disease. Yea albeit the Son of God could have been by man intreated to practice this cure which is used by private wise men for preservation of their naturall bodies, or by great Commanders for preuenting mutinies or losse of Armies: all this had not been sufficient to have redeemed the world, or the whole Community of men from utter ruine and destruction; or (which is worse then both) from everlasting servitude unto Sa∣tan. Men by art, or rather Artists, by the gui∣dance of Gods providence, have found out reme∣dies against venemous diseases by medicinall con∣fections of venemous ingredients. The poyso∣nous bitings of the Scorpion are usually cured by the oile of Scorpions: and of the flesh of some

Serpents, Physicians make soveraigne antidotes for preventing poison, or for curing venemous diseases. But the venome which the old Serpent had diffused, not through the veines onely, but through the whole nature of man, was not cura∣ble by this course of physick. The old Serpent was to be destroyed, but not to become any in∣gredient in this Catholique medicine, whereby the humane nature was to be cured. That, by the wisdome of God was taken out of the nature and substance wounded, not from the substance which did wound or sting. But this part of the nature wounded, which was to bee the medicine for the rest, was first to bee perfectly cured, and throughly purified by personall unition to the Sonne of God. And being thus purified, and cleansed from all spot of sinne, it was disfigured and mangled that the blood of it might bee as a balsamum, and quintessence to heale the wounds, and sores of our corruption. If it were the will and pleasure of the Sonne of God to submit his most holy body unto the good will, and pleasure of his most holy Father; if with his consent and approbation it were bruised, and mangled: here was no wrong done to any man, but on Gods part rather a document of his unspeakable love unto mankinde: Love unexpressible on God the Fathers part that would suffer his onely Sonne to take upon him the true forme of a servant, and undergoe such hard service for us: Love unex∣pressible on God the Sonnes behalfe that did so willingly expose his humane body to paine and

torture for our redemption. Here was no wrong at all either to the Sonne of God from God the Father, or to the humane nature of Christ from the Godhead, or Divine person of the Sonne; rather all indignities, and harmes which were done unto the man CHRIST JESUS by Sa∣tan, and his instruments did redound unto the Sonne of God. The humane nature was the one∣ly subject of the wound and paine. The Sonne of God was the onely subject (if wee may so speake) of the wrong, the onely party or person wronged by Satan and his instruments; but no way wronged by the Father, much lesse by him∣selfe, as having free power to put that part of our nature which he assumed, unto what service so∣ever his Father would require. Concerning this last qualification of the Sonne of God, I have no∣thing more to say in this Treatise, save onely how it was foretold, or foreshadowed. The pre∣dictions that the Sonne of God, or the Messias, should become a servant, are frequent in the old Testament, and will here and there interpose themselves in some ensuing discussions of his un∣dertakings for dissolving the works of Satan. The next inquirie is, how it was foreshadowed, or ty∣pically foretold.

CHAP. IX. Gods servant Job the most illustrious Type of the Sonne of God, as hee was invested with the forme of a servant.

1 THe forme of a servant which the Sonne of God did take up∣on him, was foreshadowed by all those holy men (Prophets or other) which are by sacred Writers instiled the Servants of God. A title not usually gi∣ven to many Kings or Priests, not once (I take it) by God himselfe unto Abraham; though he were the greatest of holy men, which were but men; the father of the faithfull, whether Kings, Priests, or Prophets: the onely Prophet, Priest, or other, which (to my remembrance) was instiled the friend of God. Moses, Aaron, and David, are sometimes instiled the servants of God, by God himselfe. Yet were these three (respectively) more illustrious types of the Sonne of God, as he was to bee made King, Priest, and Prophet, than of him as hee tooke the forme of a servant upon him. Of CHRIST JESUS as hee was in a peculiar sort the servant of God, Iob the most remarkable paterne of patience (before this Son of God was manifested in the flesh) is the most exact type or shadow; not for his qualifications onely, but in his undertakings. Iobs conflicts with Satan, and wrestlings with temptations are more

expresly recorded, and more emphatically ex∣prest, than any mans besides, before the onely Sonne of God became the Sonne of man, and ser∣vant to his heavenly Father. Satan by speciall leave obtained from God (but so obtained by God as challenger) did combat or play his prizes with this servant of God, at two the most pre∣valent weapons, which his cunning and long ex∣perience upon all aduantages, which the weak∣nesse of men (from the fall of Adam) did afford him, could make choise of. And these two wea∣pons were; [hope of good things, and feare of evills temporall] which this great usurper did presume were at his disposall, either by right of that conquest which hee had gotten over the first man, or could obtaine by Gods permission to en∣snare the first mans posterity. The direct and full scope of all our hopes is felicitie; and so is mise∣ry the period of all our feares. Unto felicity three sorts of good things are required, Bona ani∣mae, bona fortunae, bona corporis. The endowments and contentments of the reasonable soule; health with ability, and lawfull contentments of the bo∣dy; competency of meanes or worldly substance, which are subservient to both the former en∣dowments and contentments of soule and body. No misery can befall man, but either from the want of some one or more of these three good things which are required to happinesse (as the Philosophers conceived it) or from their contra∣ries. All the evills which men naturally feare, are either evills incident to the body; as sicknesse,

paine, torments, death, want or losse of goods, or worldly substance, losse of good name, dis∣grace or ignominy, imputation of folly, which are no lesse grievous to the rationall part of man, than paine or griefe are to the part sensitive; more grievous by much to ingenuous men, than losse of goods, than want or penury. For as an heathen Satyrist well observed;

Nil habet infoelix paupertas durius in se, Quam quòd ridiculos homines facit.

The shrewdest turne that poverty can doe to any mortall creature, is to expose him unto contempt or scorne. By feare of all these three evills Satan driveth most men into his snare of servitude; as many, if not more, as hee drawes into the same snare by hope of good things. By every one of these three evills, by the very least of them, if we take them single, hee had caught so many as hee thought sufficient to make up this generall in∣duction: [That none could escape his snares or springes, so hee might be permitted by God to take his opportunities for setting them.]

2. Iob was a man as happy as any man before him had been, according to that scale of happi∣nesse which Philosophers could hope for in this life, or could make any probable ground of bet∣ter hopes for the life to come. There was a man (saith the Text) in the land of Vz, whose name was Iob, and that man was perfect and upright, and one that feared God, and eschewed evill. This is a

fuller expression than any Philosopher could make of the principall part of happinesse, that is of a minde richly endowed with all kinde of ver∣tues moral; and more than so, with spirituall graces. And there were borne unto him seven sons, and three daughters; these were more than bona corporis, more than parts of his personall consti∣tution, which besides these was exceeding good. His substance also was seven thousand sheepe, and three thousand Camels, and five hundred yoke of Oxen, and five hundred shee Asses, and a very great houshold (or husbandry, great store no doubt of ser∣vants which were part of his worldly substance) so that this man was the greatest of all the men of the East. Here was a great measure of those things which Philosophers call bona fortunae, goods of fortune, or (as we now say) goodly meanes, faire revenues. Iob was a richer man for those times in respect of others, than any man this day living is in respect of our times. Yet this goodly Cedar in his full height was sound within, and straight without, unshaken by any blasts of for∣mer temptations, untill the Lord himself appoin∣ted him to bee a Dueller with Satan. The chal∣lenge made by Satan is very remarkable. There was a day when the sonnes of God came to present themselves before the Lord, and Satan came also a∣mong them. And the Lord said unto Satan, whence commest thou? Then Satan answered the Lord and said, From going to and fro in the earth, and from walking up and downe in it. And the Lord said unto Satan. Hast thou considered my servant Iob, that

there is none like him in the earth, a perfect and up∣right man, one that feareth God, and escheweth evill? ver. 6, 7, 8. Satan would not beleeve the Lords commendations of this righteous man: for hee answered the Lord, and said, Deth Iob feare God for naught? Hast not thou made an hedge about him, and about his house, and about all that hee hath on everie side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that hee hath, and hee will curse thee to thy face. After the Lord had per∣mitted Satan to try the utmost of his skill at this first weapon [losse of goods, and losse of chil∣dren.] Iob by his Antagonists confession came off with honour: hee still continued Gods faithfull servant. He arose (saith the text) upon the heavy newes of his universall losse of goods and chil∣dren) and rent his mantle, and shaved his head, and fell downe upon the ground, and worshipped and said, Naked came I out of my mothers wombe, and naked shall I returne thither: the Lord gave, and the Lord hath taken away: blessed bee the Name of the Lord. In all this Iob did not sinne, ver. 20, 21, 22. Yet is not Satan his Antagonist daunted with this baughle, but craves leave to try his skil at another weapon; for so it followes: Againe, there was a day when the sonnes of God came to present themselves before the Lord, and Satan came also among them to present himselfe before the Lord, &c. And the Lord said unto Satan, Hast thou considered my servant Iob, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth

evill? and still hee holdeth fast his integrity, although thou movedst me against him, to destroy him without a cause. And Satan answered the Lord and said, Skin for skinne, yea all that a man hath, will hee give for his life. But put forth thine hand now, and touch his bone and his flesh, and hee will curse thee to thy face. And the Lord said unto Satan, Behold hee is in thine hand, onely save his life, Chap. 2. ver. 1, 3, 4, 5, 6. Having this licence granted him, hee fore∣slowes no time for putting it in speedy execution. So went Satan forth from the presence of the Lord and smote Iob with sore boiles, from the sole of his foote unto his crowne: and he tooke him a potsheard to scrape himselfe withall, and hee sate downe among the ashes, ver. 7, 8.

3. In the first temptation (which was losse of goods) Iob did not sinne so much as in word. So farre hee was from sinning in word, so farre from murmuring at this sudden change, that he setteth a copy not of patience onely, but of thanksgi∣ving for temporall crosses or calamities. In the second temptation, which was more terrible, hee so far a while resisted, as if hee had purposed to make an atonement for Adams sinne, in rashly yeelding to his wives suggestion. For when Iobs wife did seeke to misperswade him, Dost thou still retaine thy integrity? Curse God and die; hee thus replied: Thou speakest as one of the foolish wo∣men speaketh. What? Shall we receive good at the hand of God, and shall we not receive evill? ver. 9, 10. Yet that Iob in the continuance of this second temptation did not sinne, is more than the word

of God will warrant us to avouch. Certainely he was a sinner, and did actually sinne in this temp∣tation, though not in so high a degree, as his mi∣serable comforters supposed him to have sinned, long before this misery did befall him. They thought the excesse of his afflictions in respect of the ordinary afflictions which other men did suf∣fer, did presuppose an excesse of sinne in him, and that his present sufferings did convince him of former hypocrisie, which is the worst of sins. Yet some ground they had of this perswasion or suspition: for few or none within their memo∣ry, or before their times had fallen into such a depth of misery, as Iob now had done, without some excessive height of sinne in some one kind, or other. Yet Iobs friends in the extent of their collections did if not grosly sinne, yet fowly erre in their particular application. For Iobs case was extraordinary: his temptations were with∣out all former example. In respect or order of time, hee was the first and most remarkable pa∣terne of patience, which the Scripture hath pro∣posed unto us. No righteous man, or true ser∣vant of God before him had been so afflicted ei∣ther in body, in losse of goods, or esteeme with men, with friends especially, as this most upright and faithfull servant of God was. The titles gi∣ven him by God himselfe of perfectnesse and up∣rightnesse extraordinary, if wee compare them with his extraordinary temptations and grievan∣ces, doe argue, that hee was the servant of God after a more peculiar maner than others had been;

a remarkable servant not onely in respect of his sanctity and integrity, but as a speciall type and figure of the Sonne of God, who was in succee∣ding ages to take the forme of a servant upon him, and in this forme to be exposed to more ter∣rible combats with Satan, than Iob had been, al∣though as man he were more upright and righte∣ous than Iob. And besides such Saints of God, as were peculiar types of the Sonne of God, or of the man CHRIST JESUS in the dayes of his affliction; That induction made by Eliphas, Iob 4. ver. 7, 8, 9. was universally true in respect of those times, and these ensuing. Remember I pray thee, who ever perished being innocent? or where were the righteous cut off? Even as I have seene, they that plough iniquity, and sow wickednesse, reape the same. By the blast of God they perish, and by the breath of his nose-thrills are they consumed. That of the Psalmist (whether David or some other) was universally true, not of his times onely, but of after-times also, though true of later times with the former allowance or exception, of such as were speciall types of Christ in his affliction. I have been young, and now am old, yet have I not seene the righteous forsaken, nor his seed begging their bread, Psal. 37.25.

CHAP. X. How the Sonne of God did conquer Satan at those weapons, wherewith hee had conquered our first Parents.

1. THat the Sonne of God was manife∣sted to dissolve the works of the Devill, our Evangelist S. Iohn hath taught us: and S. Iohn Baptist had told him, and others as much be∣fore. I knew him not (saith this his forerunner) but that he should be manifested unto Israel, therefore I come baptizing with water, And Iohn bare record, saying, I saw the Spirit descending from heaven like a Dove and it rested upon him, Ioh. 1.31, 32. But did this manifestation declare, or manifest his purpose to dissolve or destroy the works of the Devill? Yes. Immediatly upon his baptisme, hee gave Israel and the world just proofe, that the end of his manifestation, was to take away the sinnes of mankinde, and for this reason hee began to untwist that triple cord, wherewith our first Parents, and in them their whole poste∣rity were bound by Satan. For albeit the first sinne found entrance into our nature by incogi∣tancy, and had its period or accomplishment in pride; yet were not pride or incogitancy the on∣ly strings of that snare, wherein Satan had taken us. The bonds and ties by which hee tooke, and holds us captive, are mentioned by S. Iohn in his first Epistle, 2. Chap. ver. 15, 16. Love not the world,

nor the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world. From these three heads or sources, all the overflowing of ungodlinesse may be deri∣ved; and these found entrance into this visible world through our first Parents folly, and Satans subtilty. For albeit the lust of the flesh, the lust of the eyes, and the pride of life, tooke their di∣stinct specificall being, or live-shape from the first sinne, yet were the seeds of all these sinnes sowen by Satan in our first Parents soules and senses, before the body of sinne with its mem∣bers were framed, or animated.

There was an extravagant desire of the eye, an irregular ap∣petite of the flesh, by which the Serpent tolled on the first woman to eat the forbidden fruit; and the eating of it did hatch this three-fold brood in kinde.

The woman (saith Moses Gen. 3.6.) saw (through false spectacles of Satans ma∣king) that the tree was good for food: (here was the embryon or seed of the lust of the flesh) and that it was pleasant to the eye; (here were the first lineaments of the lust of the eye) and a tree to bee desired to make one wise: (this was the inchoation of the pride of life) And shee tooke of the fruit thereof and did eate, and gave also to her husband, and hee did eate: and by their eating, the former desire of forbidden food was turned into the lust of the flesh: The curiosity of the eye was turned into the lust of the eye; and the desire of know∣ledge

or proper excellency, was changed into the pride of life. So that the truth of S. Iames his ob∣servation, Chap. 1. ver. 13, 14. was remarkably ex∣perienced, in the manner of our first Parents fall. Let no man say when hee is tempted, I am tempted of God. For God cannot bee tempted with evill, neither tempteth be any man. But every man is tempted when hee is drawen away of his owne lust, and entised. Then when lust hath conceived, it bringeth forth sinne; and sinne, when it is finished, bringeth forth death. Now to dissolve these three temptations or cords of vanity, wherewith our first Parents were taken captives: the Sonne of God, immediatly upon his Baptisme, was led by the Spirit into the wil∣dernesse to be tempted.

2. Our first Parents being placed in Paradise (a place furnished with variety and plenty of food) by too much indulgence unto their appe∣tite, or by incogitancie to bridle it by reason, could not abstaine from that fruit which onely was forbidden them. Power they had to have abstained: but they did not use it, when they had no necessity, no urgent provocation to eate at all, much lesse to eate of that fruit. The Sonne of God made a man more subject to bodily harmes by long forbearance of meat, than our first Parents were: after forty dayes continuance in a vast and barren wildernesse, wherein no food or fruit did grow, could not in his hunger bee tempted to eate any food which the ordinary providence of God did not reach unto him. In∣geus iedam necessitas, Necessity (as we say) hath no

law: there is no fence against it: Cogit ad turpia, it makes men, otherwise honest, to doe many things which are not comely. And, for this rea∣son the great tempter at the first bout, assaults our Saviour with this fiery dart of necessity. If thou be the Sonne of God, command that these stones be made bread. As if he had said, Long fasting hath made it apparant that thou art a man subject to weak∣nesse and infirmity; and (if thou be withall the Sonne of God) thou canst, and a necessity is laid upon thee, as man, to provide thy selfe of food, for without food man cannot live. Yet this fiery dart (though steeled and pointed with the temp∣ting delight of manifesting his owne worth or excellencie) is wholly diverted by that shield of Faith: It is written, Man shall not live by bread one∣ly, but by every word which proceedeth out of the mouth of God: So Moses had said unto Israel, I fed thee with Manna, to teach thee, that man liveth not by bread, but by every word which proceedeth out of the mouth of God, doth man live.* 2.4 Israel then did live for a long time both by Manna, and by the word of God; on which, without Manna, they would not have relied. Manna was as the body, and the word of God spoken by Moses, as the soule, or spirit of that food, by which they lived: both Manna, and that word of God, make but an Em∣blem or type of the eternall Word of God, who is the food of life; Life it selfe; and yet at this time (as man) was an hungred. So then, as hee was the Sonne of God, hee was able of stones to make bread, and as he was a man subject to infir∣mities,

hee had just occasion at this time to use his power. Yet as man invested with the forme of a servant, he could not be induced to use this power. For as hee often professeth, he came not to doe his owne will; no not in things lawfull and most agreeable to nature: but the will of him that sent him, though that did enjoyne him to doe or suffer things most displeasant to nature. This was the time, wherein he was by his Father appointed to conquer the irregular appetite of the sense of taste, and the lust of the flesh.

3. Our first Parents being Gods Vicegerents here on earth, Lords of all his visible creatures, not therewith content, by Satans inticements as∣pired to be like unto God, higher than Angels, than other powers or principalities. The Sonne of God, albeit hee were by nature Lord of men, and Lord of Angels; cannot be allured to exer∣cise his command over them, albeit they were commanded to attend him. Satans pretence in his second assault was very faire, and seemed to be countenanced by Scripture. If thou bee the Sonne of God, cast thy selfe downe, for it is written; Hee shall give his Angels charge concerning thee, and in their hands they shall beare thee up, lest at any time thou dash thy foot against a stone. * 2.5 Fitter occasion to any mans seeming could not be offered for the exquisite verification or exact fulfilling of this Prophecy, than by this adventure to throw him∣selfe downe from the pinacle of the Temple. But the Sonne of God, who gave the Law, be∣ing now made under the Law, submits himselfe

unto that legall precept; Thou stalt not tempt the Lord thy God; and with this Scripture retorts Sa∣tans attempted blow upon himselfe. But what temptation of God had it been in the Sonne of God to have throwen himselfe downe from the pinacle of the Temple, to have given proofe that hee had been that just man, over whom God had given his Angels charge? Some there bee, who reply, that Satan did alledge this Scripture imper∣tinently, imperfectly. For the Psalmist saith, He shall give his Angels charge over thee, to keepe thee in all thy wayes. Now the wayes of men are not in the aire, but upon the earth. This interpretation I neither much dislike, nor altogether approve; because our Saviour doth not taxe Satan for his impertinent, or imperfect allegation of the for∣mer Scripture. Nor doe I see any reason why flying in the aire might not be one of the wayes of the Sonne of God made man, as well as wal∣king upon the Sea in a tempest; if so it had plea∣sed him, or his heavenly Father, by whose ap∣pointment or disposing hee did doe or suffer all things. Now it was his Fathers will, that by his walking on the water he should manifest himselfe to be the Sonne of God, able to command either winde or water. It was likewise his Fathers will, that at this time as man hee should conquer the pride of life, or that deepely implanted desire in all men of proper excellency, or advancing them∣selves before due time. By this free resignation of his authority over the Angels, hee makes satis∣faction for our first Parents pride in seeking to

advance themselves above the Angels.

4. Againe, Paradise did affoord our first Pa∣rents as full satisfaction for the delight of the eye, as it did for food: and yet desire of that food which they needed not, found entrance into their hearts or fancies by their eyes. But the Sonne of God being made the Sonne of man, having neither place to lay his head, nor any pro∣spect for the present to please his eye; had all the kingdomes of the earth, and their glory repre∣sented unto him, with proffer of their sale or do∣nation rather, onely upon condition that hee would doe that homage unto this great Prince of the world, which many Princes doe to Kings or Emperours: or Emperours themselves had done to Popes or Prelates. The pretence was faire, and the temptation the strongest of all the three. For what man, who is but meere man, would not adventure upon any practice for the gaining the Kingdome or Monarchy which their Ancestors had foolishly lost. Now Adam was Lord and Mo∣narch of this visible world, untill hee suffered himselfe to bee conquered by Satan, who did re∣maine de facto, if not by right of conquest, the Prince of it, and Lord of men; untill the Sonne of God made man did throw him out of posses∣sion. But that houre of his was nor yet come: so farre was hee from affecting the kingdomes of this world, that hee was yet acting the part of a servant in it; but a servant to his father onely, not to men or Princes in this world. Of how meane a condition soever he were as man, yet he

disdained to worship men or Angels though but with civill worship, for any preferment: and therefore dismisses this great Usurper thus with indignation, Avoid Satan. Satan, it seemes had a prenotion or suspition that Christ was that Just and holy man, whom the Psalmist describes, Psal. 91. Or such a Sonne of God, as they were which appeared before the Lord, when he was permit∣ted to tempt Iob. That hee was the onely Sonne of God, or equall with God, was more than hee then knew.

5. These three temptations wherein our Savi∣our foiled Satan, are parallel'd to the first tempta∣tion of Iob, which was losse of worldly substance; more generally all the evills which the Sonne of God did suffer in our flesh, or whilest he was con∣versant with men in the forme of a servant, did beare Analogie to the Evills which Iob did suffer, but for particulars more in number, and more grievous: there was no evill that comes ab extra which hee suffered not in greater measure, than Iob did any. As for losse of goods or worldly substance, Iob made no reckoning: the Sonne of God, though heire of all things, did not vouch∣safe so much as to grace these by being owner, or possessor of them: He renounced the world, and all things in the world before he came into it: he would not be intangled or medle with them, that he might please him, who had chosen him to be his souldier, his onely champion in this great con∣flict with the Prince of darknesse. But to parallel Iobs other temptations with our Saviours.

CHAP. XI. A parallel between Jobs second temptation, and the Sonne of Gods sufferings in our flesh before the houre of his Agony or his Crosse.

1 IOb was smitten with sores, from the crowne of his head, to the soles of his feet; his disease was more than naturall, at least incu∣rable: for he was thus smitten by Satan. But was the Sonne of God thus smitten? durum est affirmare. Satan had no power thus im∣mediatly to smite him. For bodily diseases, wee doe not reade of any that did take possession of his sacred body: wee reade that he cured all ma∣ner of diseases, but never stood in need of the Physicians helpe for himselfe. No disease did breed in his body being free from sinne; and be∣ing anointed to cure all, he did not, hee could not take any by contagion. But though hee cured all manner of diseases, or all the diseased which were brought unto him; yet we doe not reade that he cured all in Judea which were diseased. For so none should have died in that land during the time of his three yeares pilgrimage through it, from his baptisme to his death. Albeit hee cured many of diseases naturall, yet not all that were naturally diseased, though weake, or sicke unto death. For he was not manifested to dissolve or destroy the works of nature, albeit he gave profe by many experiments that he was able to destroy

or divert the whole course of nature. But wee reade, That JESUS of NAZARETH being anointed by the Holy Ghost, went about from his bap∣tisme to his death, doing good and healing all that were oppressed of the Deuill, Acts 10.38. And ma∣ny were so oppressed which were not possessed. Many diseases, which to us would have seemed naturall or casually bred, were as immediatly procured by Satan, as Iobs plagues were; and in these bonds of bodily affliction Satan had held them longer than he held Iob. Such was that wo∣mans disease, whose cure being wrought by the Physician of our soules upon the Sabbath day, the Ruler of the Synagogue did maligne as an ungodly work: but the Sonne of Gods reply doth justifie as well the truth of our assertion, as the lawfulnesse of his practice. Hypocrite, doth not each one of you on the Sabbath day loose his Oxe or his Asse from the stall, and leade him away to the water? and ought not this daughter of Abraham, whom Satan hath bound, loe, eighteene yeares, be loo∣sed from this bond on the Sabbath day? Luk. 13.14, 15. This bodily disease was a work of Satan, which the Sonne of God came to dissolve. Satan had thus bound her to the end that hee might by these bonds draw her to some unlawfull practise for her ease; as to ask counsell of some cunning woman, or to adventure upon the pretended my∣steries of some unhallowed Art. Of diseases meerely naturall, the cunning Tempter makes use or way by them for his temptations, though he have no finger in the inflicting of them; yet

hee moveth such as are grievously afflicted with them, to repine or murmure against God: and all such repining, or impatiency in sicknesse, though occasioned by sicknesse meerely naturall, is a work of Satan which the Sonne of God came to dissolve or prevent. But how did hee dissolve or prevent them, by taking them upon him? Though Satan could lay these and the like bonds of bodily afflictions upon this woman, and upon many others both men and women in Judea in these times; could he therefore lay the like upon the body of the Sonne of God? It is certaine he could not. How then did the Sonne of God in bodily maladies or grievances either parallel Iob, whom Satan had smitten, or those miserable crea∣tures, whom he loosed from Satans bonds? Hee did not parallel them at all in the matter of the disease, or bodily grievance; that could not breed in his body, it could not be produced in it by Sa∣tan: yet did hee parallel Iob, and all the parties whom he cured though smitten or bound by Sa∣tan, in the griefe or paine of the disease, whose matter could not fasten upon him. Hee which commands us by his Apostle, to weepe with them that weepe, did out of all question exhibite a more reall paterne of this precept, than the Apostle could practice. Yet saith the Apostle of himselfe, and he said it without hypocrisie, without boast∣ing, Who is weak, and I am not weak? who is offen∣ded, and I burne not? Such was his care of all the Churches, that every mans griefe was in some measure the Apostles griefe; every mans infir∣mity

did in some portion weaken him: yet was it not foretold of this Apostle by any Prophet, that he should beare our griefes, or take our infirmities upon him. This was the peculiar Character of the Sonne of God manifested in the flesh, expresly foretold by the Prophet Isaiah, Chap. 53. ver. 4. and the accomplishment of it related by S. Mat∣thew, Chap. 8. ver. 16, 17. The maner of his curing others of their sicknesses and infirmities, was by taking them upon himselfe, not in kinde, but by sympathy. As the eye takes the forme or shapes of objects visible without participation of the sub∣stance whence they flow: so our Saviour tooke the griefe or paine of every disease which he cu∣red, without the matter or corruption which did breed griefe in the diseased patient. In all mens griefes he was grieved; in all their paines he was tormented. Hee wept with those that wept, and mourned with such as mourned. Who did grone, and he was not troubled in spirit; who did sigh, and hee was not sad in heart? Hee tooke their sighes and sorrowes at a lower key, than they themselves did, which had matter of affliction or sorrow in them. Yet doe wee not reade that hee sighed, groned, or often wept when hee cured others: but the reason was because such as be∣sought his helpe, did not beseech him with sighes, with teares or grones. At the raising of Lazarus from the dead he wept and groaned: what was the reason? Not to prejudice the allegories and mysteries, which some ancient Fathers have hence observerd; the principall reason according

to the literall sense why at this time he wept, was because Mary and her comforters came to him with weeping eyes. So saith the Text, Ioh. 11.13. When Iesus saw her weepe, and the Iewes also weepe which came with her; hee groaned in the spirit, and was troubled in himselfe and said, Where have yee laid him? They said unto him, Lord come and see: and Iesus wept. Lazarus no doubt had sighed and groaned in his absence, had wished his presence with these, and other like expressions of sorrow: and now that he finds Lazarus dead, and Maries cheeks for his decease bedewed with teares, hee sympathizeth with her in her present griefe, and by tuning his heart to Lazarus his dying pangs or throbs, he looseth him from the bonds of death, and freeth Mary and her good friends from mat∣ter of griefe and sorrow by taking her sorrow up∣on him.

2. And as the care of all the Churches which he had planted, was not the least part of S. Pauls griefe and vexation: so the sorrow which the Sonne of God did conceive for such as would not seeke unto him for helpe, for such as did not sorrow for their sinnes, was a great part of his sufferings. Thus hee wept for Jerusalem, whilest Jerusalem went mad with mirth, and resolved to banquet al her guests at that great Passeover with his blood. When he was come neere, he beheld the Citie, and wept over it saying, If thou hadst knowne, even thou, in this thy day the things which belong unto thy peace, but now are they hid from thine eyes, Luk. 19.42. These teares were shed in publique for

the City and Nation, but how many more hee shed in private, or with what sighes hee deplored their estate, that would not implore his helpe, that would not feele their misery, being bound by Satan as well in body, as soule; this I leave to the Readers consideration and conjecture. Even when the full weight of bodily misery did seize upon him, when he was bearing the Crosse unto the place wherein hee was crucified, hee pitied Jerusalem more than hee would suffer others to pitie him. Weepe not for mee yee daughters of Ieru∣salem, but weepe for your selves. Thus hee did more than beare our griefs: for he was grieved at their miseries, which did not grieve for them∣selves: Nihil miserius misero non miserante seipsum. But in all these sufferings by sympathy, there was no violence, they were not mingled with dis∣grace or scorne. Albeit his cures were often slan∣dered by the Scribes and Pharisees, yet were they still magnified by the parties cured, or by the peo∣ple. But when his houre was come, the houre wherein hee was to enter combate with the ene∣my of mankinde, hee was not one minute free from violence or indignity. The greatest evills which can befall men in this mortall life, are tor∣tures of body, indignities, or disgrace: and it is disputable whether a wise man would not rather chuse death it selfe, than either lingring tor∣ture, perpetuall disgrace, or a foule indignity. But wee need not dispute this question in the case of the Sonne of God: disgrace and paine, indignities and torture, did not come single up∣on

him: one of them was anothers second, whilst the conflict betwixt the Serpent and the womans seed continued. As it is the property of some biting Serpents to make way or entrance by their venemous teeth for the infusion of more deadly poison from some other parts of their body: so this generation of Vipers, which persecuted the Sonne of God, used the civill power of Pilat, and the Roman souldiers to open his veines, and lance his flesh, that their tongues might instill the poison of Aspes into his glorious stripes, and bleeding wounds. But with the bitter taunts and indignities offered unto him, even whilest he was upon the Crosse, I am not to meddle in particu∣lar: they have proper seasons allotted for their memoriall. It sufficeth therefore to observe, that the obedience and patience of the Sonne of God in these most grievous sufferings were so abso∣lute, that wee must borrow the patience of Iob, not in the second temptation by bodily grie∣vance, but in his first temptation by losse of goods, or worldly substance, for a scale to set it forth. In all his sufferings, in all that his enemies tongues or hands could doe, or say unto him, this servant of God did not sinne so much as in word, but offered the sacrifice of prayers and supplicati∣ons with the sacrifice of his soule, and spirit for his persecutors.

3. Yet admit Iobs patience in his bodily affli∣ctions had been more perfect than in the first temptation it was, for losse of bodily goods; and his obedience most compleat both without mix∣ture

of impatiencie, without staine of disobedi∣ence: the full measure of both had not been equi∣valent to the least scantling of the obedience, or patience of the Sonne of God made man; for those acts though otherwise equall, are alwayes best which are done ex officio. Prayers or solemn services officiated by a Priest, and justice awar∣ded by a Magistrate, are more acceptable unto God, and more beneficiall unto men; than if the same Act or Offices were more accurately perfor∣med by private men without a calling. Now Iob, and other holy men became pro modulo, in some sort the servants of God by obedience. It was the greater measure of their obedience, which made their service more acceptable. But the obedience of the Sonne of God made man, did result or issue from the forme of a servant which hee voluntarily and on purpose tooke upon him, that hee might in it, and by it, performe obedi∣ence more than sufficient for dissolving the force and strength of that disobedience and rebellion, which the Devill had wrought in the Father of mankinde, which with its curse became heredita∣ry to his sinfull posterity. The first Adam was created in the image of God, not in respect of holinesse onely, but in respect of soveraignty and dominion. The second Adam though he were the Son of God, was molded in the forme of a servant, even from his first conception. For as the Apo∣stle saith; he who was in the forme of God, did empty or annull himselfe, taking upon him the forme of a servant. This was the terminus ad quem,

the intrinsecall terme of the Sonne of Gods first humiliation; for as was said before, the Sonne of God did not humble or empty himselfe onely in his manhood, or according to his manhood, af∣ter it was assumed; but in the very assumption of the manhood thus moulded in the forme of a servant. His humility as man was the humility of a servant, it was not affected but a native branch of his present calling. His obedience was not forced by constraint or feare, it was more than a branch, the very essence of his calling. For he tooke upon him the forme of a servant, it was not put upon him against his will, as it was upon Iob. Nor was his obedience as man more excellent than any other mans had been in re∣spect of its root or originall onely, as being the formall effect of his calling, that is of the forme of a servant which he tooke upon him, but most compleat in respect of the end or finall effect. For having annulled himself by taking upon him the forme of a servant, hee further humbled himselfe and became obedient unto death, even to the death of the Crosse. Other servants may with their earthly Masters consent▪ be set free; and su∣preme authority may in some cases command their Masters to set them free. But the forme of a servant was so closely united, or wedded unto the Sonne of God manifested in the flesh, that it could not bee cut off or divorced from him, save onely by death, and by the death of the Crosse which was a servile death, and the accomplishment of his service. But in what peculiar acts was the obe∣dience

or exercise of the forme of a servant, which the Sonne of God tooke upon him, most conspicuous or more remarkable, than they have been in other men?

4. It is a great deale more usuall to our Savi∣our than to any Prophet, to any sacred Writer, or other Messenger of Gods will, to tell his hearers that hee came not of himselfe, but was sent, that being sent he came not to doe his owne will, but the will of him that sent him; that hee spake nothing of himselfe, but as his Father had appointed him, so he spake, and so he did. What was the reason, that hee that spake as never man spake, and did those works which none besides could doe, should so often use these or like spee∣ches to his Auditors. Sure, his speeches unto this purpose are neither apologeticall, nor pre∣ventive: as if his authority had been more que∣stionable, or his practices more suspitious, than the authority and practices of the Prophets, and other holy men had been. And what was it then that gave occasion to this peculiar forme of speech, or made the use of it so familiar and fre∣quent? All his speeches to this purpose are but the characters or expressions of the forme of a servant, which hee tooke upon him. His whole course of life, his undertakings and encounters with this stubborne people, or with Satan and his instruments, might have testified to any con∣siderate, unpartiall man, that no man being left free to himselfe would have adventured upon them out of the deliberate choise of an humane

or reasonable will. Specially his last sufferings were such as no wise man, how godly soever, would have undergone, unlesse they had been put upon him by authority supreme and irresista∣ble. We may further observe, how the forme of a man, and the forme of a servant, which had layed quiet for three and thirty yeares without any Crisis of their difference, did upon the ap∣proach of his death and passion begin to struggle, but without all strife or hostile dissention, as Esau and Iacob towards the time of their birth had done in their mothers wombe: Even in the height of that triumphant and more than royall entertainment, which the multitude made him at his entrance into Jerusalem, as if hee had then come to take possession of the Crowne of his fa∣ther David, even whilest his eares were filled with these and the like acclamations, Hosanna to the Sonne of David: He began to be troubled in spirit, whilest the forme or nature of man did suggest one thing, and the forme of a servant correct what the forme of man did suggest, and sway him another way. What shall I say? Father save me from this houre: * 2.6 So the reasonable soule of man could not but wish, it could not but ap∣prehend this houre as an houre of evill: and evill, as evill, cannot bee desired by the will of man. Reason cannot but desire or wish the prevention or removall of it. But though he were the Sonne of God, yet as the Apostle speakes, Hee learned obedience by the things which he suffered. * 2.7 Hee re∣solves not to doe according to his owne liking,

but as his Father should appoint him. And hence hee instantly overballanced the former naturall desire or inclination of the forme of man with the serious consideration of his office or present calling, as he had taken upon him the forme of a servant. For as it were recalling himselfe, he ad∣deth; but therefore came I unto this houre, to wit, that hee might suffer all the evills incident to man in this world.

5. Afterwards, when his agony came upon him, his wonted naturall inclination of the forme of man, or sway of the reasonable soule became more strong: and hence he puts his former wish or intimation, [Father, what shall I say? save me from this houre] into the forme of a prayer; Father, if it be possible let this cup passe from mee: and yet overswaies this naturall inclination or de∣sire as hee was man, with a stronger desire or de∣light to doe the office of a servant, and counter∣checks that prayer which hee had conceived as man, with a prayer which hee had conceived ex officio, with a prayer of consecration, neverthe∣lesse not as I will, but as thou willest: as if hee had said, Though it bee just and reasonable which I desire; so just, as thou wouldest not deny the like to any other man in my case; yet seeing I am thy servant, and the Sonne of thy handmaid in such a manner as no other man hath beene, I wholly submit my selfe unto thy will, and con∣secrate my selfe unto thy service, how hard soe∣ver it shall prove. Abraham, wee know, waxed bold with God by often reiterating and renew∣ing

the forme of his petition for Sodom. First hee prayed that God would spare the Citie for fifty righteous men, then for forty, then for thir∣ty, and lastly descends to ten: His boldnesse was grounded upon a dictate of nature or common principle of faith, that it was farre from him who was to doe justice to all the world, to slay the righteous with the wicked. Suppose, God had said to Abraham at his first petition thus, Abra∣ham at thy request I will for this time spare the men of Sodom, upon condition that thou, and such as supplicate for them will become their baile, and stand between them and that storme of fire and brimstone which must shortly goe out against them from my fiery presence; would this hard condition have been accepted by Abra∣ham, or accepted with patience? Would hee not have opposed this former principle with greater vehemencie and passion, [To slay the righteous for the wicked, that be farre from thee, O Lord: shall the Judge of all the world thus farre trans∣gresse the rule of justice?] Yet may we not think, that righteous Abraham, though instiled the friend of God, was so much lesse sinfull than the most sinfull man in Sodom, as the man CHRIST JESUS was more righteous than Abraham. And what then could restraine this just and holy One for making the same plea for himselfe, which Abraham for himselfe might have made, which without offence unto his Lord, hee did often make on the behalfe of so many righteous men, not as were, but as he supposed possibly might be

in Sodom? Onely this; the Sonne of God who is equall with God, to the end and purpose that hee might dissolve the works which the Devill had wrought in our nature, had taken our nature upon him, had made his humane flesh, and hu∣mane blood, the flesh and blood of God himselfe, though not as parts of the Divine nature, yet as appurtenances of the Divine person, and was not onely found in the fashion of man, but was invested with the essentiall forme of a servant. And it is the perfection of a servant, not to doe his owne will, but the will of his Lord. Now the body or humane nature of the Sonne of God was not a servant to his Divine person, but to the person of his Father, whose will hee was in the humane nature to performe, whatsoever the per∣formance of it should cost him. For unto this purpose onely, and no other, did hee take both the nature of man and forme of a servant upon him, that hee might in them and by them accomplish the will of his Father. As for his bo∣dy, that, during the time of his humiliation, was in bonis patris; the goods and possession of the Father; as every servant (properly so called) is the goods and inheritance of his Master. His suf∣ferings in this nature were to be extended untill the full price of our redemption was paid. The just measure of these his sufferings, and full price of our redemption, he did (as he was man) learne by experience.

CHAP. XII. Of Christs full satisfaction for the sinnes of men, and whether to this satisfaction the suffering of Hell paines were necessarily required: And of the Circumstances of his Agony.

1 THe undertakings of the Sonne of God for mans Redemption did for the most part consist in his sufferings. Though he were a Sonne (saith the Apostle, Heb. 5.8.) yet learned he obedience by the things which hee suffered. Though he were alwayes a Sonne, the onely Son of God; yet suffer hee did not any longer than whilest he was in the forme of a servant. Of all true service or Apprentiship, obedience is the speciall property: the greatest perfection where∣unto the condition of a servant, or one under legall command can pretend. Now the perfecti∣on of obedience cannot by any meanes either bee better exemplified or approved, than by patience in suffering. Servants (saith S. Peter, 1. Pet. 2.18, 19, &c.) be subject unto your Masters with all feare; not onely to the good and gentle, but also to the fro∣ward: For this is thanke worthy, if a man for con∣science toward God endure griefe, suffering wrong∣fully. For what glory is it, if when yee bee buffeted for your faults, yee shall take it patiently? but if when you doe well and suffer for it, yee take it pati∣ently, this is acceptable with God. For even hereunto were yee called, because Christ also suffered for us,

leaving us an example that yee should follow his steps: who did no sinne, neither was guile found in his mouth; who when hee was reviled, reviled not againe; when he suffered, he threatned not, but committed himselfe to him that judgeth righteously: who his owne selfe bare our sinnes in his owne body on the tree.

2. By this unspeakeable obedience of the Son of God in vouchsafing to suffer for us, with un∣imitable patience what hee had in no degree deserved: wee who were by naturall condition slaves to Satan, were fully redeemed unto the li∣berty of the sonnes of God. Of what kinde so∣ever his sufferings were, such and so many they were, and all so patiently sustained by him, that hee made a full and perfect satisfaction for the sinnes of the whole world, as the ancient and our English Liturgie expresseth. And that hee made a full and perfect satisfaction for all the sinnes (whether of disobedience or impatience in suf∣ferings) of all those men who are in any degree redeemed by him, is not questioned by any Christian whether in truth or profession onely, who grant that the Sonne of God did make any true and proper satisfaction for the sonnes of men. Concerning the extent of mans redempti∣on by the Sonne of God, or for his full satisfacti∣on for their sinnes, wee shall, if God give leave, discourse hereafter. But whether unto this full and perfect satisfaction which hee undertook to make for men, if not universally (as our Church teacheth) yet as all reformed Churches agree, indefinitely taken: it were necessary, requisite,

or expedient that the Sonne of God should in our nature undergoe the same penalties or suffe∣rings in kinde, which without his satisfaction for them, all mankinde should have suffered, is a question which of late yeares hath troubled even those reformed Churches, which agree upon this generall; that his satisfaction was most full and all-sufficient. The heat of this contention is un∣to this day rather abated, than extinguished. Now the paines which all the sonnes of Adam, and Adam himselfe, without full satisfaction made by the Sonne of God, should in justice have suffered, were the paines of Hell, perpetu∣all durance in that unquenchable fire, which was of old prepared for the Devill and his Angels. Whether this fire, be it materiall or immateriall, or more then equivalent perhaps unto materiall fire, did seize upon the humane soule or body of the Son of God, or upon both, either in his Agony in the garden, or upon the Crosse, is the point or probleme now in question. The affirmative part of this probleme hath been averred by some in their publike writings under the title of the Holy Cause; so dignified for no other reason, as I con∣ceive, but because it was in those daies maintai∣ned stiffly by such as deemed thēselves more ho∣ly than other men, at least more Orthodoxall in points of sacred doctrine than their Fathers in Christ, and (by confession of their owne conscien∣ces) more learned than themselves. Others taking this for granted that Christ did suffer all the pains of the damned, have been so farre overswaid with

their adherence unto this doctrine, as to misdeem that Article in the Apostles Creed concerning Christs descending into Hell, or ad inferos, to in∣cline this way; as if to beleeve Christ did descend into hell, had been all one, as if he had suffered the paines of hell in his Agony, in the garden or upon the crosse. But if this had been any part of the true meaning of that Article; the Apostles, or whoso∣ever were the first Composers of the Apostolique Creed, as we now have it in the Latin, & especi∣ally in the English would haue exprest thēselves in plainer termes. For if by [Hell] in that Article the paines of Hell had been by them meant or in∣tended, they would not have said that the Son of God descended into hell, but rather that hell had ascended up unto him, whether in the garden or on the Crosse. That the Son of God our Saviour Christ did truely descend into the nethermost Hell may with greater ease, and more probability bee proved out of the Canonicall Scriptures as well of the old Testament, as of the New; than his suffring the pains of hell, can be inferred from either Testament, or from the Apostles Creed. That Christ did after his death or dissolution of body and soule descend into hell, such as maintain his suffering the very paines of Hell, do generally deny. But to omit this incongruous paradox, or this preposterous expression of it, that Christs descention into hell should intimate his suffering of Hell-paine before his death, it shall suffice to examine the reasons which have been or may be brought, that hee did or was to suffer such paines

whensoever or in what place soever. All the rea∣sons which can bee alledged that hee did suffer such pains, must either be drawen from the event, or some experiments recorded in the new Testa∣ment, or from some predictions in the Old, or from a necessity or expediencie whether in ju∣stice, in equity, or out of his abundant love to mankinde, that he was to suffer them.

3. No necessity or expediency of such suffe∣rings can bee (as I conceive) pretended, but ei∣ther for satisfying Gods justice, or for his full and absolute conquest over Satan, or for his conse∣cration to his everlasting Priesthood, that hee might bee a mercifull and faithfull high Priest in things concerning God, or a sweet comforter of all such as suffer whether in body or soule for his sake. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the former question, that hee did suffer the very paines of Hell, must bee pro∣ved or attempted from his speeches, gesture, or other experiments related by the Evangelists in their accurate descriptions of his Agony, and suf∣ferings upon the Crosse. To begin then with the relation of his Agony. That is related at large by S. Matthew and S. Luke, which is scarce menti∣oned by S. Iohn, whose speciall part in penning this sacred tragedie, it was to remember that divine discourse with his Disciples, being at his last Supper with them, and his repaire to the gar∣den beyond Cedron, which he had so often fre∣quented before, that the opportunity of this place made Iudas of a secret thiefe▪ an open Traytor.

4. The maner & circumstances of the Agony it

self are most fully related by S. Luk. cap. 22. ver. 39, &c. And he came out, and went as he was wont, to the mount of Olives, and his disciples also followed. And when he was at the place, he said unto thē, Pray that ye enter not into temptation. And he was withdrawn from thē about a stones cast, and kneeled down & prayed, &c. Not to dispute about the phrase here used by S. Lu. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as whether it imports some vio∣lent withdrawing by impulsion, or some extra∣ordinary instinct, or whether in true construction it be no more than thus, he did voluntarily withdraw himselfe: questionlesse he was by the one meanes or other now led the second time to be tempted. The temptation was grievous and more extraor∣dinary then his former temptation in the wilder∣nesse. Thus much is intimated by that perem∣ptory monition to his Apostles, [Pray that yee enter not into temptation:] partly from the maner of his prayer for himselfe; Father if thou bee wil∣ling, remove this Cup from mee. The question is what Cup this was, whose removall hee desired? It was a deadly cup as all agree; but of what death? naturall, or supernaturall? death of body onely, or of soule? Had the Cup which he so fea∣red to drinke, been onely a death naturall, or such as other men had or may taste of, his serious reiterated deprecation of it, would in some mens collections argue lesse courage or resolutiō in him than many others though generous, yet but meere men, have exhibited either at the approch or onset of death, or in the very conflict with deadly pangs, or terrors. Or if Peter at this time

had not been amazed with heavinesse of spirit, hee might thus have crowed over his Master, dulce bellum inexpertis, when I forewarned you to bee good unto your selfe, and not to let these things come upon you; all the thanks I had for my paines was this, Get thee behinde mee Satan: for thou savourest not the things which are of God, but the things which bee of men. * 2.8 And yet now thou prayest unto thy Father that these things, which I advised thee to beware of, may not fall upon thee. Wherein then, I beseech thee, did I offend, unlesse it were in foreseeing or foretel∣ling, that in time it would repent thee of thy forward resolution? But admit this Cup whose removall hee now prayes for, were more than either the feare or feeling of a naturall death, though accompanied with more grievous sym∣ptomes than any man before him had either felt or feared: was it possible that the horror of it should not bee duely apprehended by him from the time, wherein he had resolved to suffer those things which Peter counselled him not to suffer? If he were ignorant how dearely his future suffe∣rings would cost him, why did hee undertake to make satisfaction for our sinnes by them? For to undertake any businesse of greater consequence out of ignorance, or out of knowledge in part commendable, without due and constant resolu∣tion; how ever the successe fall out, doth alwaies prejudice, if not elevate the just esteeme of the undertakers discretion. The undertaker in this great businesse of mans Redemption, was the

Sonne of God, whose wisdome no man can too highly estimate, whose undertaking for us all men besides himselfe doe esteeme too low. Shall wee say then hee was not ignorant of any thing that should befall him; yet ignorant of them as man, or that hee was ignorant of them in part, in part did foreknow them? Surely as hee was God, hee did know all things before they were, before they could have any title to actuall being. For infi∣nite knowledge (such is the knowledge of the Deity, and of every Person in it) can neither be ignorant or nescient of any thing whether fu∣ture, present, or past, or of any thing possible to have been, or possible to be either for the present or future. If the least degree of knowledge of any thing past, present, or future could accrue or result de novo unto the Divine nature, either in it selfe, or in any person in it, whether ab extra, from occurrences which happen in the revoluti∣on of time, or from the supposed determination of his owne will from eternity; we should hence be enforced to deny that the wisdome or know∣ledge of the Divine nature, or of any Person in it were absolutely infinite. For that unto which any thing can accrue, or bee added is not truely infinite for the present, or in it selfe; can be no otherwise infinite than by succession, or by addi∣tion of somewhat to it besides it selfe. If it were true which some avouch, that God doth not, or rather cannot foreknow contingents future, o∣therwise than by the determination of his owne will: this supposed determination of his will

(being indeed but a fancy or transformation of his will to the similitude of ours) doth make his knowledge absolutely infinite, being of it selfe onely capable of true infinity, by this addition.

5. That God the Father, Sonne, and Holy Ghost, is of wisdome and knowledge truely in∣finite; not by occurrences ab extra, from the Creation, but in himselfe, I firmely beleeve. As for the manner how hee doth know, or fore∣know things future, contingents especially, is a point which I could wish were not at all or more sparingly disputed, as being assured, that this point of all others now questioned, cannot possi∣bly be determined by any man or Angel, unlesse he be every way as wise as God, or somewhat wi∣ser. God (the Father, Sonne, and Holy Ghost) I ve∣rily beleeve did more perfectly know the degrees and qualities of all the suffrings of our Saviour in the flesh, than he himself as man did either know or foreknow them. Yet did not the Divine na∣ture, or any Divine person, as Divine, know them by experience or painefull feeling as the man CHRIST JESUS did, but by a knowledge as supereminent to the knowledge of sense or hu∣mane reason, as the Divine nature is to the na∣ture humane: or as ubiquitary being or immen∣sity is to circumscriptive or locall presence. The Divine nature, whether wee consider it in the Person of the Father, Sonne, or Holy Ghost, could learne nothing which they knew not be∣fore, by the sufferings of the Sonne: yet the Son himselfe as man did learne obedience by the

things which hee suffered in the flesh. Whatso∣ever may be thought or said of other knowledge communicated to the man CHRIST JESUS by the vertue of the Personall union: yet his sensible or experimentall knowledge, as of pains and sorrow whether incident to body onely, or to both body and soule, was not from his cra∣dle infinite, was not so compleat at his baptisme, as at his last Supper, nor then so exact as in the garden, or upon the Crosse it was. A growth or increase in this kinde of knowledge is granted by such of the Schoolemen, as did not know or con∣sider, what it was for the Sonne of God to be in the forme of a servant, but tooke this to bee all one, as to bee in the forme of a mortall man. But such as duely consider his peculiar estate or condition, whilest he was in the forme of a ser∣vant, will easily conceive his voluntary renoun∣cing that full measure of knowledge which hee now hath as man, and his obedient submission of his manhood unto the feeling of our infirmities, to haue been a necessary part, or rather the very depth of that humiliation, or exaninition of himselfe, whereof the Apostle speakes. For it is one speciall good quality of a servant, not per∣fectly to know his errand, not to be too inquisi∣tive after the particular contents of it, before hee be sent; but to expect instructions from him that sent him, though it be in an Ambassage.

6. If wee take it then as granted, that our Saviour as man did from his infancy most clearly foresee, or distinctly know, that hee was to re∣deeme

mankinde, by tasting the bitter cup of death for them; it will not hence follow, that he should at all times know, either the true quality, or exact measure of the paines which hee was at the time appointed by his Father to suffer, for accomplishing this great worke undertaken by him. For of all things that can bee knowen by men, the knowledge of paines either for quality, or the distinct measure of them, is least possible without experimentall knowledge, or sensible feeling of them. Many Physicians haue learnedly discourst of the severall sorts of feavers, and cal∣culated their degrees more mathematico, as Ma∣thematicians doe the quantity of figures or solid bodies, or revolutions of the Heavens. But the reall paines or languishments of hecticall, pesti∣lentiall, or other feavers, the most learned Phy∣sician in the world cannot distinctly know or cal∣culate, unlesse hee feele them. Or in case by sen∣sible experience he knew the nature or quality, or severall degrees of every feaver; he is not here∣by enabled distinctly to apprehend the maladies which attend the Gout untill he feele them. Or suppose he knew these maladies from the highest to the lowest degree, this will not indoctrinate him to know the extremities of the Stone so per∣fectly and distinctly as his meanest Patient doth which hath sensible experience of it, though in a middle degree. Our Saviour long before his last resort unto the garden of Gethsemane, was a man of sorows, had plentifull experience of hu∣mane infirmities or bodily maladies. For he had

felt the griefe and paine of all the diseases which he had cured by most exact and perfect sympathy with the diseased. His heart was tunable to eve∣ry mans heart, that did seriously impart his griefe of minde or affliction of body unto him. Onely in laughter or bodily mirth hee held no consort for ought we reade with any man. But the griefe and sorow which in the garden he suffered, could not be knowen by sympathy. The protopathy was in himselfe, and no man, not the Apostles themselves could so truely sympathize with him in this griefe, as he had done with them, or the meanest of their brethren in other grievances or afflictions. For never was there on earth any sorow like unto the sorow, wherewith the Lord had afflicted him in this day of his wrath. Yet was his obedience more than equall to his sorow, and this obedience he learned by his sufferings.

7. But if in this houre, or any other hee lear∣ned obedience, this seemes to argue that he was either disobedient before, or at lest wanted some degree or part of obedience. For no man can be said to learne that lesson, which he hath already most perfectly by heart. To this wee say, That how ever the Sonne of God, or the man Christ Jesus, did never want any degree or part of ha∣bituall or implanted obedience; yet the measure of his actuall obedience was not at all times the same. The obedience which the Apostle saith hee learned, was obedience passive; and all pas∣sive obedience doth properly consist in patient suffering such things as are enjoyned by lawfull

authority, or in submitting our wills and affecti∣ons, not our bodies onely unto the just designes of Superiours. Our Saviour at all times wholly submitted his humane will unto his Fathers will, had alwayes undertaken with alacrity whatso∣ever his Father had appointed him to undertake or undergoe: but his Father had never called him to such hard service as in this houre was put upon him. Now if obedience passive consist in patience of suffering, it must needs increase, as the hardnesse of the sufferings increase; in case the hardest service bee borne with equall pati∣ence, or undertaken with the same measure of submission unto his will which enjoines them, that meaner services are. Againe, if the true measure of bodily paines or sorow of minde can∣not otherwise be knowen than by experience, the Sonne of God himselfe as man, and in the forme of a servant, was to learne obedience, at lest some new degrees of it by gaining experience of unusuall paines and sufferings. And such question∣lesse were those anguishes, whether of soule or body which he suffered in the garden. That hee had often prayed before this time, wee reade; and no doubt had alwayes tendred his petitions to God as to his Father with such humility of spi∣rit, as became an obedient Sonne, and faithfull servant, as did best befit the Ideall paterne of all true obedience. But we doe not reade, nor have wee any occasion or hint, to conjecture, that at any time before this hee did so humble himselfe in prayer, as at this time he did, whether we re∣spect

the forme or tenour of his supplications, or his voice or bodily gesture in the delivery of them. All the circumstances of these his suppli∣cations, are accurately recorded by the Evange∣lists. He was withdrawen, or did withdraw himselfe, from his Apostles about a stones cast. And yet in this distance his Apostles though drousie and heavie, did heare him pray distinctly, who had taught them and us to pray for our selves in se∣cret, so secretly as that none besides our heavenly Father might heare them. As for his gesture or posture of body, that, at the first delivery of his prayer and supplications was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So S. Luke Cap. 22. ver. 41. Hee went forward, saith S. Mark, a little and fell on the ground and prayed, Mark. 14.35. So hee might doe and fall on his knees as S. Luke relates. But S. Matthew addes, he went a little further, and fell on his face, and prayed, saying, O my Father if it bee possible let this cup passe from me. That he thrice used this forme or tenour of prayer, whether at each time hee used the same posture of bodie, or rather falling on his knees than on his face; is not so cleare though most probably hee did so. Now that which these three Evangelists doe intimate or imply in the accurate relations of these circum∣stances, is more expresly recorded by S. Paul, Heb. 5.7. to wit, that in the dayes of his flesh hee offered up prayers and supplications with strong crying and teares. And no wonder if streames of teares gushed from his eyes, when his whole bo∣dy (as S. Luke informes us) did distill blood. The

full importance of this sacred passage of S. Paul, Heb. 5. from the fourth verse to the ninth, seeing it containes matter of deeper mysteries than most Interpreters (which I have read) have taken any great paines to sound, must be part of the subject of another following Treatise, concerning his consecration to his everlasting Priesthood. Thus much in the meane time I take as granted that the forecited seventh verse of the fifth Chapter to the Hebrews doth in speciall referre unto the sup∣plications made by our Saviour in his Agonie: and will be the best Comment I know upon the Evangelists, for clearing that point now in que∣stion [what Cup it was, for whose removall hee thrice so earnestly prayed.]

8. Hee offered up these his prayers, saith the A∣postle, unto him who was able to save him from death. This is exactly parallel to the preamble which our Saviour used before the full ingruence or pa∣roxysme of his Agony; Abba, Father, all things are possible to thee, take away this Cup from mee, &c. No man doubts but that his Father was able to save him from dissolution of body and soule, that is, from death it selfe, whether it had come by course of nature, or by violence. But from this death it is plaine he did not save him. Of this cup or kinde of death he tasted to the full, in the ut∣most extremity, upon the Crosse. How then is it true which S. Paul in the forecited place ad∣deth, that after hee offered up prayers with strong crying and teares, hee was heard in that hee feared: Or (as others reade) for his piety. Whether rea∣ding

we follow, this, or that, the just importance of our Apostles words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is thus much at least, that hee was delivered from that which hee so much feared, though with a pious feare: for out of such a feare hee offered up his prayers with strong crying and teares. The Cup then which hee so earnestly prayed might passe from him, was not the cup of violent death simply considered, nor as accompanied with all the indignities done unto him by the Jewes, Romanes, and others the very next day. For what then did hee at this time so earnestly pray? for speedy release or deliverance from the heavinesse of soule, or anguish of spirit, which now had suddenly seized upon him. The very first draught of this Cup had cast him into a bloody sweat, and had hee been enforced to have taken a second, or third deepe draught of it; or if his present anguish had been for some few houres continued, hee had prevented the cruell tortures of the Crosse, and the indignities done unto his person by the Jews or Roman Souldiers. This was that Cup which Peter counselled him not to taste of, for whose removall hee never prayed, as being fully resolved to pledge the ut∣most extremity of their malice, with a farre grea∣ter measure of patience. And for this reason when Peter drew his sword for his rescous (as he intended) he checks him againe, as he had done, Matth. 16.23. Put up thy sword into the sheath: the Cup which my Father gives mee, shall I not drink it? Ioh. 18.11. But that cup which he so earnestly

did pray might passe from him, did certainely vanish with his Agony, and his Agony did en∣dure no longer than he offered up his supplicati∣ons and prayers; about the space of an houre. There remained no signe or symptome of it af∣ter the Traitor had delivered him up into his enemies hands. Or if wee ponderate S. Lukes re∣lation of his Agony aright, his prayers were heard upon the first, or second uttering of them. Seeing ease, or deliverance from the ingruence of paines, is all that they pressed for the present de∣sires: it is all one whether the burthen bee lesse∣ned, or his strength to beare it be increased. His ease and comfort is either way the same. Admit then the heavy burthen laid upon the Sonne of God in the dayes of his flesh, had continued the same or perhaps increased from his first entring into the garden: yet his prayers were heard in that an Angel was sent, whether to strengthen him or to comfort him, Luke 22.43. The word in the Originall is often used for such internall strength, as men recover by some comfortable refection, when they are faint for want of meat, or by gathering their spirits after they have been dissipated or dejected by sudden feare or amaze∣ment. It would perhaps be accompted imperti∣nent to make inquiry what Angell it was, which was sent to comfort or strengthen the Sonne of God in that extremity of his Agony. Yet many of the Ancients, and of moderne Interpreters not a few, are of opinion that it was the same Angel which did annunciate his birth and con∣ception,

and that was the Angel Gabriel. Who though perhaps hee did not take his name from his foreseene deputation to his function; yet did hee never brook it better in any former acts of his ministery, then in the performance of this pre∣sent service. His name imports as much as the strength of God, and at this time hee strengthe∣neth the man CHRIST JESUS who then was, and now is the Sonne of God: as truely God as man. Now if he who was the Sonne of God, did receive strength or comfort from an Angel; it is no paradox or soloecisme to say, that hee learned obedience by the things which he suffe∣red, or that these present sufferings were un∣knowen to him as man, untill he felt them. For no reason can be to my apprehension conceived, why hee who was the Sonne of God might not be capable of some growth in knowledge, expe∣rimentall especially, as well as in bodily quantity or strength of body. Concerning the nature and quality of those sufferings wherein hee was strengthened or comforted by an Angel, as whe∣ther they were naturall or supernaturall; or if supernaturall, whether they were the very paines of Hell, or such as wee should have suffered with∣out his satisfaction, cannot be inferred either from the unusuall forme of his prayers uttered with strong cries, or from his gesture in the garden.

9. Some there be who take his bloody sweat in that grievous Agony to be a symptome of in∣fernall paines. But from what grounds either in

Philosophy or Divinity, I know nor. If the paines of Hell or hellish paines (so some distin∣guish) be procured by the fire of Hell (bee that materiall or immateriall) bloody sweat can bee no probable effect of the one or other fire. Nor is such sweat any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or demonstrative signe of paines more grievous than may bee inflicted by agents, or suffered by patients meerely natu∣rall. For however in colder Countries bloody sweats bee as rare in mens bodies, as showres of blood in the aire: yet as a good Philosopher hath long agoe observed, to sweat blood is not unusuall to Italians, * 2.9 yet usuall onely (as I take it) to men of that Climate in some peculiar di∣seases. The most remarkable instance which I have read of bloody sweat in a man not opprest with any disease, is of a Captaine * 2.10 an Italian (if I mistake not) who being surprized by the sub∣tilty of his Enemy, whom hee had trusted too farre upon a tryste of Parly, and thereby inforced either to yeeld up the Fort which he had stout∣ly maintained, or otherwise to be presently han∣ged: the consideration of this perplexity where∣with through his owne folly hee had intangled himselfe, did make such deepe impression into his generous spirits, that it squeez'd blood out of his veines. Our Saviour (no doubt) as man, had

a more full apprehension of all the malicious dis∣graces and cruel indignities which his enemies could put upon him, than this Captaine had. The measure of his bodily sufferings and perso∣nall wrongs were in number farre more, and for quality farre more grievous than ever were intended to this Captaine, or to any other mor∣tall man by their enemies. And though the death of the Crosse was in it selfe an ignominious and cruell death, yet in our Saviours particular that was most true, mortis modus morte pejor; the man∣ner of his apprehension, of his double arraigne∣ment, and conviction, of his usage before he was brought to the place of execution, and all the time whilst the malice of Jew and Gentile was wrea∣ked upon him was more grieuous then the death of the Crosse it selfe without these grievous con∣comitants could have been. To scan these briefly, and in order. The very manner of his appre∣hension made some impression of sorow and in∣dignation in him, as appeares by the character of his speech, Luk. 12.32, &c Then Iesus said to the chife Priests and Captaines of the Temple, and the Elders which were come to him, Be yee come out, as against a thiefe, with swords and staves? when I was dayly with you in the Temple, yee stretched forth no hand against me, but this is your houre, &c. And so no question did their binding of him in bonds by all probability and circumstances more grievous and more disgracefull, than ordinary felons, theeves, or murtherers, in those dayes were lia∣ble unto, especially before legall conviction. For

Iudas who had bargained with the high Priests and Elders for making delivery of him into their hands, had forewarned them, Matt. 26.48. Lead him away safely; as if hee had said, Bee sure yee make him fast. Whether the Traytor thus spake out of a desire to have him put to death, or onely to secure himselfe against all quirks of Law con∣cerning his bargaine in case JESUS (as hee oft had done) should escape out of their hands, I will not peremptorily determine: albeit I am not ig∣norant that divers of the exquisitest Interpreters, and other good writers are of opinion, that Iudas betrayed him, not so much out of malice, as out of covetousnesse: being perswaded hee was able to quit himselfe from any restraint, that they could lay upon him. In the meane time, however it fared with his Master, or with them to whom he delivered him; hee resolved to free his gaine∣full bargaine from further question. And this may be the probable reason of his relentance af∣ter he saw his Master condemned to death, with∣out all hope of reskue or reprivall. So it often falls out, that when the events fall out worse than the Projectors intended, albeit their first intenti∣ons were in themselves wicked, the considerati∣on hereof brings them commonly to such re∣morse, as causeth despaire sooner than any de∣gree of true repentance. And for Iudas to make his gaine, or to redeeme the losse which hee had suffered by the wast of ointment as hee inter∣preted it, powred upon his head, by the delivery of his Master, although hee did not at all intend

his death; was an odious treason, which is al∣wayes the proper fruit of a base and covetous minde. And both branch and fruit, the covetous∣nesse, and the treason might be a corrasive to our Saviour, and in part occasion his Agony. So might the malicious disposition, and ignomini∣ous proceeding of the Priests and Elders against him, be more grievous to him than the paines of death or publique disgraces which he suffered by them. The suborning of false witnesses against him were more distastfull to his righteous soule, than all the sufferings and scornfull revilings which they bestowed upon him. But amongst all the indignities which Satan, and his instru∣ments could invent, these were the most grievous. First their begging of Barabbas his pardon, when Pilate would have dismist or reprived JESUS. This was a cruell kinde of mercy, the true effect of preposterous zeale, and Pharisaicall hypocri∣sie. For this custome of shewing mercy, or beg∣ging pardon for some prisoner at the great Feast of the Passeover was first instituted in the re∣membrance of the mercy which God had shewed unto their Fathers in delivering them out of Ae¦gypt. And in requitall of this extraordinary fa∣vour, which the Lord God of Israel had shewed to their Fathers, they deliver him to be crucified by the Gentiles, being set up by Pilate an heathen Governour in competition for this poore favour with Barabbas, a notable rebell, thiefe, and mur∣derer. Another indignity was the sudden execu∣tion of this most unjust sentence, not giving him

such competent time as other prisoners had to dispose of himselfe, and of his estate, or to make preparation for death. For this Session was not called for him but for others who had been in custody before, yet he is cast into the bargaine as a fragment or refused remnant, as a party no more considerable than a Cutpurse taken in the maner in open Court whilest others are arraig∣ned. Now all these indignities and many more, as the Evangelists tell us CHRIST did fore∣see before his Agony seized upon him. And might not the foresight or due apprehension of them, and of the lingring death which these did usher in, or both put together, more probably cause that Agony and sweat in the garden, then the apprehension of death and indignities ap∣proaching, or then the extremity of some disea∣ses doe the like effects in other men?

10. As for the sweating of blood in some di∣seases, that is never occasioned by any apprehen∣sion of the disease occurrent, but onely by the ingruence of the disease it selfe, whereof it is an effect or symptome. Or if it bee objected that our Saviour might have a deeper apprehension of his death approaching, than any other man had of diseases before they did actually seize up∣on him. Yet is there no reason to suspect, that he had not the same apprehension long before he entred into the garden, or that this apprehension whether of death or indignities, should not bee improved by sensible experiments of the vio∣lences after done unto him in the high Priests

hall, by the Roman Souldiers, or by his scour∣ging at Pilates command which was more cruell than others condemned to die the death of the Crosse did suffer; because Pilate hoped that the sight of his gory stripes might quench the mali∣tious heat of the Jews, and acquit him from fur∣ther condemnation. Yet in all his ensuing suffe∣rings we doe not reade or finde that hee had any symptomes of that anguish which came upon him in the garden: Hee did not so much as pray unto his Father for any release from the tortures and indignities, which he actually felt by sensible experience; but rather for his enemies which had procured them. Or if his bloody sweat in the garden had been occasioned (as in all proba∣bility it was not) from any foresight or appre∣hension of his indigne usage by the Jews, and by the Roman Souldiers, whilest he was in hold or upon the Crosse; it could not bee any symp∣tome of hellish or infernall paines.

11. Yet that he suffered such paines upon the Crosse hath been avouched too confidently by some, and more peevishly maintained by others. One especiall ground pretended for this ill soun∣ding doctrine is, that exclamation uttered by him a little before his death; My God, my God, why hast thou forsaken me? The collections which many learned writers of the Romish Church have drawen from Calvins Comments upon these words, are too plentifull to be here inserted; and the imputations which they lay upon him and his followers unanswerable, if he meant or spake

as they expresse his meaning, to wit, that these words should argue a sensible experience of Hell paines, or the worst symptomes of such paines, as either despaire, distraction of minde, or dis∣content. I should be very sory to reade them in Calvin, or in any other writer of the reformed Churches, very unwilling distinctly to call to memory some passages in late English Writers which to my remembrance incline too much this way. All I can say in Calvins defense, if hee pe∣remptorily affirme, that our Saviour did suffer the paines of Hell upon the Crosse, is this. If it be an heresie (as the Romish Church doth make it, and I cannot gainesay them, if it bee stifly maintained:) the heresie was broached by a great and learned Romish * 2.11 Cardinall before Calvin wrote. And when the Pope, who is the pretended Judge of all heresies, shall condemne his books for hereticall, or his opinion in this particular for an heresie; I shall be ready to per∣swade the Church of England (as farre as I am able) to doe the like. The true importance of our Saviours exclamation or proclamation rather upon the Crosse (for hee uttered it, voce magna, with a proclamatory voice,) will come to bee scanned in the next Treatise. But if Satan either by his owne strength, or by speciall permission from God the Father, did tempt our Saviour up∣on the Crosse, whether immediatly or mediatly by the malicious stratagems of the Jews, and by the prophanesse of the Roman Souldiers so farre as to proclaime his owne despaire or diffidence

of Gods favour towards him, or to the least de∣gree of impatience or discontent; it would bee hard to make any construction of our Saviours prediction, Ioh. 14.30. The Prince of this world commeth, and hath nothing in me; or as some have more fully exprest the Hebraisme, nothing against mee. As certainly he had no matter to work up∣on, no occasion of solace either to himselfe or to his infernall associats, as if they had moved him to the least degree of diffidence or impatience. For our Saviour questionlesse was more then cer∣taine by a more excellent certainty, than the certainty of faith, that he should be saved from the second death; that he should never fall away from Gods favour, nor be for a moment forsaken of him. Otherwise, he had been a lesse faithfull servant of God, lesse mindfull of speciall reve∣lations made to him as man, then they are who beleeve their owne speciall election or predesti∣nation, onely upon application of Gods generall promises to themselves in particular. For besides the internall revelations made to him as man, he had many publique assurances, such as others besides himselfe did heare; none of which hee did ever distrust or doubt: much lesse could hee feare lest his Father should be so farre displeased with him, as ever to forsake him. Now his pains upon the Crosse were grievous, and the indigni∣ties done unto him, to flesh and blood intolera∣ble: yet his apprehension of celestiall joyes due unto him, was never interrupted. And out of this never interrupted apprehension, or rather

view of these joyes, hee endured the Crosse, and despised the shame, as our Apostle tells us, Hebr. 12.2. Not onely his apprehension of these, but his most circumspect observance of all opportu∣nities to doe his Fathers will, and to see all the Scriptures concerning him fulfilled; was neuer more conspicuously remarkable, whilest hee was upon the Crosse, than in his last conflict with death. The fulfilling of the Prophecies concer∣ning his sufferings, requires a peculiar Treatise. For his extraordinary circumspection about that very point of time wherein hee uttered these words, Eli, Eli, lamasabacthani, My God, my God, why hast thou forsaken me? that is abundantly te∣stified by S. Iohn who was an eare witnesse of his speeches. Now there stood by the Crosse of Iesus his mother, and his mothers sister, Mary the wife of Cleo∣phas and Mary Magdalene: When Iesus therefore saw his mother, and the Disciple standing by whom hee lo∣ved; hee saith unto his mother, Woman, behold thy Sonne. Then saith he to the Disciple, Behold thy mo∣ther. And from that houre that Disciple took her unto his owne home, Joh. 19.25, 26, 27.

CHAP. XIII. The bloody Sacrifice of the Sonne of God, was all sufficient to make full satisfaction for the sinnes of the world, without his suffering of any supernatu∣rall or unknowen paines.

1 BUt however the former pretended conclusion concerning Christs suf∣fering the paines of Hell, or any of their symptomes, cannot bee inferred either from his bloody sweat in the garden, or from any speeches of his or any effect related by the Evangelists: yet the favourers of this conclusion rather than they would give it over endeavour to prove it by rea∣son drawen from the finall cause of all his suffe∣rings. The suffering of the paines of hell (say they) was necessarily required to the full satisfa∣ction for all our sinnes, which all good Christi∣ans confesse hee did beare both in his Agony and upon the Crosse. But the very foundation of this assertion is very weak, and the superstructive worse: most derogatory to the infinite worth of Christs bloody Sacrifice. First, it is not required by the rules of equity, whether Divine or hu∣mane, that satisfaction for wrongs done should alwayes be made in kinde, or by way of counter∣passion. It is in many cases more full and more sufficient when it is made by equivalencie, than if it were made in kinde. As in case a man in his rage should cruelly beate his neighbour, or but∣cher

his cattell: to permit the party which suf∣fered the wrong whether in his person or in his goods, to exercise the like rage or cruelty upon his person or live-goods, which did the wrong, could be no true satisfaction either to the law, or party wronged, but rather beastly revenge. The best satisfaction which in this case could be awar∣ded to the party wronged, would be to give him such contentment in one kinde or other, as might in reason, though not to passion, be as beneficiall and usefull to him, as the effects of his fury and rage which did the wrong, were in just estima∣tion hurtfull: and yet such withall, as should make the offender, as unwilling to doe the like wrong againe, as the party wronged or any in his case would be to suffer it. This is the onely true satisfaction which in the same or like case could be justly made to the Law, whose true intend∣ment alwayes is to make all men willing to doe to others, as they desire should bee done unto them: unwilling to doe any thing to others, which they would not have done unto them∣selves. Our father Adam had wronged our com∣mon nature, and all of us had offended our Crea∣tor more grievously, than any man can wrong another. Now in that our God and Creator is withall the eternall rule of justice, or rather Justice it selfe; it was requisite that satisfaction should bee made unto him in the fullest degree. For one man, for all men which had done this wrong, to make satisfaction to infinite Majestie either in whole or in part was impossible. Though

all mankinde had been condemned to suffer un∣cessantly both in body and soule, they might by this meanes have been continually making satis∣faction, but never have made it; albeit their suf∣ferings had been endlesse. Therefore was this great work undertaken by the Son of God made man for us.

2. Suppose then all this had been foreknown, before our Saviour was incarnate, ever since the fall of our first Parents, and the sentence denoun∣ced against them; it would have been a more grievous sinne in our first Parents or in any of their posterity, than the sinne of the old Serpent in seducing them or us to yeeld to his suggesti∣ons, to have besought God the Father, that his onely Sonne should make satisfaction for us in the very same kind, which we should have made, but could never make, that is, by suffering the paines of Hell. That the man Christ Jesus might suffer such paines as the damned shall doe, was perhaps the desire of Satan, that which the great Enemy of mankinde did most earnestly labour to effect. And if thus he did but desire, this was the greatest actuall sinne, which either hee or his in∣fernall associats ever had committed, or can com∣mit. Whatsoever they might desire, all that our heavenly Father could require of his onely Sonne after hee became our surety, was to make full sa∣tisfaction for all our sinnes against his Deity, or the eternall rule of justice. But all this he knew might bee accomplished by his onely Sonne after a more excellent maner, than either by exercising

his wrath due unto us, or by suffering Satan whose redemption his Sonne did no way under∣take, to wreake the utmost of his malice or foehood against mankinde upon him. For my selfe amongst others, I must confesse, I could never understand the language of many pro∣fessed Divines, who would perswade us that the full vialls of Gods wrath due unto our sinnes were powred upon his Sonne. Whatsoever their meaning be, which I presume is much better, than I can gather from their expressions, the maner of speech (to say no worse) is very improper, and to me unpleasant. For how was it possible, God the Father should bee wroth with him in whom alone he was alwayes well pleased. But wrath or anger against any one, are alwayes the effects of some displeasure precedent: and no satisfaction can be made whilest displeasure is taken, or wrath kindled against the party which seeks to make satisfaction or reconciliation. Now the inflicti∣on or permission of Hell paines to bee inflicted upon any, is the award not of Gods judgement, but of his wrath and fury.

3. If it be objected that our sinnes were infi∣nite, though not for number yet for quality, be∣cause committed against an infinite Majestie; and consequently that no satisfaction according to the exact rule of justice could bee made with∣out punishment, or penalties truely infinite: the answere is as Orthodoxall, as easie or common, That the satisfaction made for us by the Sonne of God, was more truely infinite, than the sinnes

of mankind were. For it was absolutely infinite. Non quia passus est infinita, sed quia qui passus est erat infinitus. The person or party who made sa∣tisfaction for us, or party which undertooke the satisfaction, was both in Majesty, and in good∣nesse, as truely infinite, as the Majesty and good∣nesse whom we had offended, and by whom exact satisfaction was required: both of them were both wayes absolutely infinite. J omit the weak∣nesse of such calculatory arguments, as this; [Our sinnes were absolutely infinite, because committed against an infinite Majesty,] as too well knowen to most students, and often enough, if not too often deciphered in other of my me∣ditations. For this being admitted, all sinnes should bee equall, because all are committed a∣gainst the same infinite Majesty and goodnesse. As for the true measure of our sinnes and ill de∣servings, that must be taken from the measure of Gods displeasure against them: and that is but equall to the severall degrees of our disobedience to his most holy Lawes and Commandements. This then we verily beleeve, that the full height and measure of all disobedience and rebellions against God, was neither higher or greater than the obedience which his Sonne performed in our flesh, or whilest hee stood in the condition of a servant: that our heavenly Father was never so much displeased at all our disobediences, as hee was well pleased with the obedience of his onely Sonne, or with their obedience that are truely in∣graffed in him, and are made partakers of his obe∣dience

in his sufferings. Both parts of this con∣clusion may with facility be evinced in the judge∣ment of all men which have subscribed unto, or doe admit the principles in Divinity, whether Legall or Evangelicall.

4. It was a maxime undoubted in the time of the Law, that obedience was better than sacri∣fice: the corrollary or consequence of which maxime doth amount to this point, that obedi∣ence without sacrifice, was alwayes better than sacrifice without obedience. Yet such sacrifices, as were appointed by God, being offered out of the spirit of obedience, were alwayes more acceptable than obedience alone. Such sacrifices as were appointed by God himselfe, unlesse they were offered in obedience and out of conformity to his Law, were abominable. The principall part of obedience, which the Law required, was the humble confession of the parties sinnes, for whose sakes they were offered. This confession was made over the heads of the beasts which were offered: the parties offering them alwayes acknowledging either expresly by their tongues, or implicitly in heart, that they had better de∣served a cruell death than the dumbe creatures, which they sacrificed had done. Briefly, Legall sacrifices were then acceptable, when their offe∣rers put on such affections, as David maketh ex∣pression of, when he saw the people plagued for his sinnes, or at lest when the punishment of their owne sinnes came suddenly upon them through his folly. Loe, I have sinned, and I have done

wickedly: but these sheepe what have they done? * 2.12 Yet even whilest the best of Gods people thus affected did offer the best kinde of Legall Sa∣crifices (bullocks whilst their hornes and hoofes began to spread,) their sacrifice and obedience did but lovingly meet, they were not mutually wedded or betrothed. But whilest the Sonne of God did offer up himselfe for us upon the Crosse, his sacrifice and obedience were more strictly united, than man and wife, than mans soule and body. For betwixt these there is oft times dissen∣tion or reluctance: so was there never betwixt Christs Divine person who was the offerer, and the humane nature which was the offering. His humane nature and will before it was sacrificed, and whilst it was sacrificed, was more obedient to his Fathers will, than our first Parents senses or affections in their integrity were unto their reasonable soules. When hee commeth into the world (as our Apostle interprets the * 2.13 Psalmist) he saith, Sacrifice and offerings thou wouldest not, but a body hast thou prepared or fitted for mee. In burnt offerings and sacrifices for sinne thou hadst no plea∣sure: then said I, loe, I come (in the volume of the book it is written of me) to doe thy will O God. This will of God accomplished through the sacrifice of his Sonne, was that will of God, by which we are sanctified, and if sanctified, then justified; yet not justified without satisfaction before made. Of the full meaning of this place, and of the true reconciliation of the Seventy Interpreters (whom the Apostle followes) with the Psalmist

or the Originall, by Gods grace hereafter. Thus much is pertinent to our present purpose, that the body which the Sonne of God assumed to do that will of his Father, which could not bee ac∣complished by any other sacrifices (though num∣berlesse and endlesse) was a body fitted for all kindes of calamities and crosses, which are inci∣dent unto mortality: a body more capable of paine, or deeper impressions from the violent occurrences of all externalls, which are naturall; than any other mans body was, or had been. A body as it were moulded and organized of pur∣pose to bee animated or actuated with the spirit of obedience and all manner of patience in suf∣fering, which can bee required in a faithfull ser∣vant. Servants (saith S. Peter * 2.14) bee obedient, &c. For this is thankworthy, if a man for conscience toward God endure griefe, suffering wrongfully. CHRIST JESUS who was the paterne of all obedience required in servants, not onely whilest he was to deale with malicious unreasonable men, but in the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his Agony, (when his heart within him was become like melting waxe through the vehemencie of that fiery triall) did set the fairest copie of that obedience, which S. Peter requires should bee taken out (how rudely soever) by every servant of God, under his owne hand. Even in this Agony when his mortall spi∣rits did faint and languish, the spirit of obedi∣ence was much stronger in him, than the pulse of paine and sorow. It did not intermit or abate when his paines and anguish did increase. Being

in Agony (saith S. Luke) hee prayed more earnestly, Luk. 22.44. These words I referre if not to the third, yet certainely to the second paroxysme of his Agony; one or more of which fits did wring blood from his sacred body, being otherwise full of health. But most probable it is from S. Lukes relation. Chap. 22. ver. 44. that hee sweat blood both in the first and second fit, and that in all the three hee delivered his supplications 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kneeling, or falling upon the ground. The forme of his prayer and maner of deportment in it, (as was said before) exhibite a true document or de∣monstrative argument, that besides his Divine will, hee had a will truely humane, a reasonable will in that hee did desire or deprecate the re∣movall or asswagement of his present sufferings, with greater fervency of spirit and devotion, than any sonnes of Adam could deprecate the paines of Hell, if they should be beset with them, or feele their approach. And yet withall, hee wholly submits his humane body, soule, and will unto his heavenly Fathers will, who by his con∣sent had free power to dispose of them in life and death, as hee pleased. Out of this fervent spirit of obedience consecrated unto Gods service by his most devout prayers, he was delivered from the paines and terrors, which he both feared and felt in the garden.

5. As for his sacrifice upon the Crosse, albeit we subduct the worth of it in it selfe considered (which infinitely exceeds the worth of all other sacrifices;) it was most properly, and most really

the sacrifice of a broken heart, or contrite spirit. For after his naturall strength was spent, and his bodily spirits diffused with his blood; hee lastly offers up his immortall spirit, his very soule unto his Father. Father into thy hands I commend my spirit: and having said thus he gave up the ghost, Luk. 23.46. The spirit of obedience did not ex∣pire with bodily spirits, it did accompany his soule into Paradise: it was not put off with the forme of a servant, but cloathed upon with glory and immortality. Shall wee yet doubt, whether the sacrifice upon the Crosse being offered out of such unexpressible obedience were fully suffici∣ent to make abundant satisfaction for all our dis∣obediences; albeit wee should subduct his obe∣dience and patience in that grievous Agony in the garden?

6. If any man bee disposed to move further doubt about this point; the Apostles authority, or rather his reason will put the point out of que∣stion, Heb. 9.11, 12, 13, 14. But Christ being come an high Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building: Neither by the blood of goats and calues; but by his owne blood hee entred in once into the holy place, having obtained eternall redemption for us. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the uncleane, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternall spirit, offered himselfe without spot to God, purge your consciences from dead works, to

serve the living God? The forme and maner of his dispute in this passage, as in most others throughout this Epistle, is allegoricall: but alle∣gories in true Theologie alwayes include argu∣ments of proportion, and are as firme as any Geometricall or Mathematicall demonstration. The termes of proportion in this argument are especially foure. First, sinnes meerely ceremo∣niall, that is such errors and escapes, as are evill because forbidden, not evill in themselves. The second, the remedy appointed for such sinnes, and that was the blood of bulls and goats, &c. The third, sinnes properly so called, that is, all offen∣ces or trespasses against the Law of nature, or a∣gainst the Law of God. Things not evill onely because forbidden, but rather forbidden because evill in their owne nature. The fourth terme is, the antidote or preservative against such sinnes, as in their nature poison our soules: and this so∣veraigne preservative is onely the blood of Christ. The Apostle takes it for granted, that the sacrifice of bulls and goats were sufficient to make satisfaction for sinnes merely ceremoniall; and the blood available so farre to sanctifie the parties offending against the Law of Ceremonies, as that they might be admitted into the Congre∣gation, or stand recti in curia, after the sacrifice was once offered. Of this purification concer∣ning the flesh by the blood of such sacrifices, that which the Romanists say of the Sacraments of the new Testament, might bee more probably said; Conferebant gratiam ex opere operato. The

ceremoniall sinne was taken away by a ceremo∣niall offering. From this knowen maxime con∣cerning the law of Ceremonies, or Legall sacri∣fices S. Paul takes his rise unto the high mysterie of the Gospel, to wit, that the offering which the Sonne of God did make upon the Crosse, was more sufficient, as well for making full satisfacti∣on unto God for all sinnes committed against his Law, as for purifying the conscience of offen∣ders from dead works; more effectuall to make men partakers of the true celestiall Sanctuary, than the blood of beasts was for making them le∣gally cleane. Purification from sinne or sancti∣fication alwayes presupposed full satisfaction for the sinnes committed. To cleanse men from sins meerely ceremoniall, or to sanctifie them accor∣ding to the flesh the bloody sacrifice of bruit beasts was sufficient, although they suffered no other paines than naturall, albeit they felt no force, or assault of any agents, but meerely natu∣rall, much more is the blood of Christ of force sufficient not onely to make a full atonement for us, but to cleanse us from all sinnes, although he suffered no paines supernaturall, although he had suffered no force or impression of any agents more than naturall. All this is but a branch of our Apostles inference. For albeit sinnes com∣mitted against the Morall Law of God, doe in a maner infinitely exceed sinnes committed against the Law of Ceremonies onely: yet are not the sinnes of the one kinde so much more hainous, than the sinnes of the other, as the blood of

Christ doth for vertue exceed the blood of bulls and goats. Nor is there that odds of difference betwixt sinnes Moral, and sinnes Ceremonial, which is between the Priests of the Law, and the high Priest of our soules, the Sonne of God. And yet the maine ground of our Apostles infe∣rence doth not simply consist in the superexcel∣lency of the high Priest of our soules, or of the sacrifice which hee offered, in comparison with legall Priests and their sacrifices, but withall in the admirable union of our high Priest and his sacrifice. For admit it as possible, first, that there might haue been some matter of sacrifice, as pure and spotlesse, as the body of our Saviour; more pure and glorious than the Angelicall substances: Secondly, that this pure and spotlesse sacrifice had been offered by a Priest for dignity equall to the Sonne of God (as by the Holy Ghost the third Person in Trinity:) yet his offering or service could not have been so acceptable unto God, as our Saviours offering or service was; because the infinite worth of the Priest or Person sacrificing, could not in this case have conferred any worth or vertue truely infinite upon the sacrifice or of∣fering made by him, though as holy and glorious as any created substance can bee; unlesse it had been so personally united to him, that in offe∣ring it, hee had offered himselfe, as our Saviour did. This is the maine stemme or rather the root of our Apostles emphaticall inference or surplus in the forecited place. How much more shall the blood of Christ who through the eternall Spirit offered

himselfe without spot to God, purge your conscience from dead works to serve the living God.

7. Answerable to this hypostaticall or perso∣nall union betweene our high Priest and his sa∣crifice, was that union between his obedience to his Father, and his mercy and compassion to∣wards men. Obedience, mercy and sacrifice were so united in his offering, as they never had been before his owne death was the internall ef∣fect of his mercy towards us, and obedience to his Father the period of his humiliation of him∣selfe: Hee humbled himselfe and became obedient un∣to death, even unto the death of the Crosse. That we know, was a cruell and servile death; but no part of the second death, not charged with the paines of Hell: otherwise our Apostle would have mentioned them, as the accomplishment of his obedience, or of his service; which, with∣out them did exceed the very abstract or paterne either of service or obedience. Quid est servitus, nisi obedientia animi fracti, & arbitrio carentis suo? Servitude (saith * 2.15 Tully) is nothing else but the obe∣dience of a broken or dejected minde, utterly deprived of all power or right to dispose of it selfe, or of its actions. It is indeed dejection of minde, a bro¦ken estate, or basenesse of condition; which make men willing to become servants unto o∣thers, or inforceth them to resigne all their right and power unto their Masters will. But it was no dejection of minde, no want of any thing in hea∣ven or earth, but onely the abundance of mercy and compassion towards us miserable men, which

moved the Sonne of God to renounce this world before he came into it, and to deprive himselfe of all that right and interest, which every other man hath over his owne body and soule, by vo∣luntary resignation of his entire humane nature unto the sole disposing of his Father. Other ser∣vants were obedient unto their Lords upon ne∣cessity, or dejection of minde: hee voluntarily became a servant to his Father, that he might ac∣complish the office of a servant in the sacrifice of a broken and contrite spirit. This was the inter∣nall effect of his service and obedience, and this sacrifice thus offered was all-sufficient to make sa∣tisfaction for all the disobedience of men; for the sinnes of ten thousand worlds of men.

CHAP. XIV. That our Saviour in his Agony (at least) did suffer paines more than naturall, though not the paines of Hell or Hellish paines: That the suffering of such paines was not required for making satisfaction for our sinnes, but for his Conquest over Satan.

1 BUt albeit the bloody sacrifice of the Sonne of God were, as God himselfe is, all-sufficient to these purposes; may wee hence collect that hee suffered no paines more than naturall, or of no other kinde than his Mar∣tyrs, Apostles, or Prophets have done? God for∣bid. Betweene paines naturall and the paines of

Hell, there is a meane; to wit, paines altogether supernaturall in respect of the Agent, and some∣wayes more than naturall in respect of the Pati∣ent: and such paines out of all question the Son of God did suffer in the garden, though not upon the Crosse. Nor were these his sufferings super∣fluous, though no way necessary for paying the full ransome or price of mans redemption or re∣conciliation unto God. Most expedient they were, if not necessary to other purposes: As first, for his absolute conquest over Satan. Secondly, for his consecration to his everlasting Priesthood. Of his conflict with Satan in the garden (a place sutable to that wherein hee had conquered our first Parents,) Iobs second temptation was the type or shadow. His Father exposed him to the second temptation, as he had unto the first temp∣tation in the wildernesse, and permitted Satan to exercise the utmost of his power against him: onely over his soule or life hee had no power. These were takē from him by the malice of men, and by the death of the Crosse, not by the im∣mediate power of Satan. That the conflict in the garden was extraordinary; that in this houre the decretorie battle betwixt the old Serpent and the womans seed was to be fought (at least the brunt of it;) the letter of the Scripture is to my ap∣prehension very plaine: As first from that speech of our Saviours after his Maundy, Ioh. 15.13. Here∣after I will not talke much with you: for the Prince of this world commeth: with greater violence sure∣ly than at any time before had been permitted

him to use. For our Saviour uttered these words immediatly after Satan had entred into Iudas: at which time his Commission to enter the lists with the holy seed of the woman was first to bee put in execution. It hath alwayes seemed to me a mystery or secret, whereof no reason can bee given in nature, how Satan gaines greater power of doing mischiefes and harmes to men by secret compact with others of their owne nature, as with Witches, or other of his owne worshippers; than is permitted him to use by his owne imme∣diate power or strength. Iudas, though hee was no Witch, yet was hee a worshipper of Satan, one who had made Mammon his God, for whose service he had resolved to betray his Master into the hands of his enemies. It is pregnant againe frō that saying of our Saviour immediatly upon the cessation or intermission of his Agony and bloody sweat, that Satans assaults were at this time ex∣traordinary; When I was dayly with you in the Temple, you stretched out no hand against mee: sed haec est hora vestra, & potestas tenebrarum, But this is your houre, and the houre appointed for the powers of darknesse to try their strength against mee. But after they could get no advantage of him by grapling with him in the garden, being not able to move him to the least signification of any im∣patience, or overture of discontent, as Satan had done Iob in his second temptation; they leave him unto the malice of his mortall Enemies, be∣ing assured they should get advantage enough over their soules, and prevalently tempt them to

cruelty and hatred towards this holy One, more than naturall. The houre of his terrible combat with Satan was but newly expiring, when thus he spake to the chiefe Priests and Elders. And howbeit this word houre sometimes imports more than an houre (as wee say) by the clock, some larger indefinite time or season: yet that in the forecited place it is to bee taken for a just houre, and no more, many circumstances of the Text perswade mee: (this especially) when hee saith to his Disciples, Could yee not watch with mee one houre? As if he had said, Of all the time that I have been with you, this was the onely houre, wherein your watchfulnesse and attendance on me had been on your parts most requisite, and to me most acceptable. And the effect of his peti∣tion as S. Mark * 2.16 expresseth it, was thus, that if it were possible the houre might passe from him. This was the houre wherein hee tasted the bitter cup, whose present bitternesse upon his prayer was, if not altogether taken away, yet asswaged; and the houre it selfe, wherein hee was to tast of it, perhaps shortned.

2. This conflict with Satan, and the issue of it, our Saviour apprehended at his triumphant ingresse into Jerusalem immediatly after his fu∣ture glorification was avouched by a voice from heaven three dayes before hee entred into his Agony. Now is my soule troubled, and what shall I say? Father save mee from this houre: but for this cause came I unto this houre. Father glorifie thy Name. Then came there a voice from heaven, say∣ing,

I have both glorified it, and will glorifie it a∣gaine, &c. Now is the judgement of this world: now shall the Prince of this world be cast out. And I, if I be lift up from the earth, will draw all men unto me, Ioh. 12.27, 28, &c. In what sense, or how farre the world at this time was judged, exhibits plen∣tifull matter of controverse Divinity, not imme∣diatly emergent from the positive points of Di∣vinity now in hand. And for this cause I must request the ingenuous Reader for the present to take a matter which before was proposed, into deeper consideration. The point is briefly this; Our first Parents in the selfe same fact by which they became rebellious, ipso jure, committing high treason against their God and Creator, did subject themselves, and their posterity, unto the tyrannicall dominion of Satan. His vassailes and slaves all of vs were by right most soveraigne a∣mongst the sonnes of men, by right of conquest in Duel. Now albeit the Conquerer was a Tray∣tor and rebell against God; although he did first commit or at least accomplish this his rebellion and treason, by withdrawing our first Parents from that allegiance and obedience which by law of nature they and wee ought perpetually to have borne unto our Maker: Yet so observant of all rules of equity and just forme of procee∣dings, was he who is goodnesse, equity, and justice it selfe; that unto Satan the professed Rebell a∣gainst him, and implacable Enemy towards man, he did vouchsafe the benefit of the Law of Armes or Duel. Now seeing Satan, being not Omni∣potent

but of power, force, and subtilty limited, had thus subdued our first Parents, whom their Creator had endowed with freedome and power sufficient to dispose of their actions for the future good of themselves, and their posterity: his gra∣cious goodnesse would not take us out of this Re∣bels hands by the Omnipotent power or irresisti∣ble force of his Godhead. Man being conquered by his sometimes fellow creature, was in the wis∣dome of Divine equity, to bee rescued from this bondage by a Creature, by a man of the same nature and substance, subject to all the infirmi∣ties (sinne excepted) to which wee are subject: as taking his substance from that man whom Sa∣tan had conquered. As Satan did not appeare in his owne shape or likenesse, when hee subdued our first Parents (for so no question they would have been more wary to have closed with him;) but disguised in the similitude of a Serpent, which was a creature more subtill than all the beasts of the field, yet a creature every way farre inferiour to man: So the Sonne of God did not enter this combat with Satan in the glory and strength of his Godhead, but in his Godhead as it were dis∣guised or clothed upon with the true nature and substance of man, and of a man whom Satan up∣on triall before had knowen to be throughly sub∣ject to the infirmities of mortality. Otherwise hee had more wit, than to have entered the lists with him in the second conflict.

3. How much dearer this conflict with Satan cost our Saviour, than Iobs second temptation

cost him; hee onely knowes, and this knowledge hee learned by patience and obedience in suffe∣ring these paines of what kind soever they were. The ancient Greek Liturgies expresse them best by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the unknowne sufferings. Such I take it, as no man in this life besides our Saviour alone did suffer, nor shall ever any man suffer the like in the life to come, in which, the paines of Hell shall be too well knowne unto many. But that our Saviour in this life should suffer such paines is incredible: for this being granted, the powers of darknesse had prevailed more against him, than Satan did against Iob. For the actuall suffering such paines includes more then a taste, a draught of the second death, unto which no man is subject, before he die the first death: nor was it possible that our Saviour should ever taste them either dying or living, or after death. This error, it seemes, hath surprized some (otherwaies good Divines) through incogitancie, or want of skill in Philosophie. For by the unerring rules of true Philosophy, the nature, quality, or measure of paines must bee taken, not so much from the force or violence of the Agent, as from the con∣dition or temper of the Patient: Actus agentium sunt in patiente rite disposito. The fire hath not the same operation upon Gold, as it hath upon Lead; nor the same upon greene wood, which it hath on dry. Or if a man should deale his blowes with an eeven hand betweene one sound of body, and of strong bones; and another sickly, crasie, or wounded: the paines though issuing from the

equality of the blowes, would be most unequall. That which would hardly put the one to any paine at all, might drive the other into the very pangs of death. Goliath did looke as big, did speake as roughly, and every way behave him∣selfe as sternly against little David, as hee had a∣gainst Saul, and the whole hoast of Israel: Yet his presence though in it selfe terrible, did make no such impression of terrour upon David, as it had done upon Saul, and the stoutest Champions in his hoast. And the reason, why it did not, was because David was armed with the shield of faith, and confidence in the Lord his God; a se∣cret Armour which was not then to be found in all the Kingdome of Israel besides. But a farre greater then Goliath, associated and seconded with a farre greater hoast, both for number and strength, than the Philistines in Davids time were able to make; more maliciously bent a∣gainst the whole race of Adam, than the Phili∣stines at this or any other time were against the seed of Abraham, was now in field. And all of us are bound to praise our gracious God, that in that houre wee had a Sonne of David farre grea∣ter than his Father to stand betweene us and the brunt of the battell then pitched against us. For if all mankinde from the East unto the West, which have lived on earth since our Father Adams fall unto this present time, or shall continue un∣to all future generations, had been then mustred together, all of us would have fled more swiftly, and more confusedly from the sight or presence

of this great Champion for the powers of dark∣nesse, than the hoast of Israel did from the Cham∣pion of the Philistines, when hee bid a defiance unto them. All of us had been routed at the first encounter without any slaughter, been commit∣ted alive to perpetuall slavery and imprisonment. But did this Sonne of David obtaine victory in this Duel with the Champion for the powers of darknesse, at as easie a rate as his Father David had done over Goliath? No: If wee stretch the similitude thus farre, wee shall dissolve the sweet harmony betweene the type and the Antitype. The conquest which the Sonne of David had over Satan and the powers of darknesse (whether in the garden or upon the Crosse,) was more glorious then that which David had over Goliath, or Israel over the Philistines. David was Master of the field sine sanguine & sudore multo, without blood, or much sweat. The Sonne of David did sweat much blood before hee foiled his potent Adversary. And the present question is not about the measure but about the nature and quality of the pains which the Sonne of David in this long Combat suffered, in respect of the paines which David or any other in the behalfe of Gods peo∣ple had suffered. As the glory of our Saviour Christ is now much greater, than the glory of all his Saints which have been or shall be hereafter: so no doubt his sufferings did farre exceed the suf∣ferings of all his Martyrs. But all this and much more being granted, will not inferre that he suf∣fered either the paines of Hell or hellish paines

(poenas infernales, aut poenas inferorum:) such paines as the power of darknesse in that houre of extraordinary temptation had cast all mankinde into, unlesse the Sonne of David had stood in the breach. Admit the old Serpent had been in that houre permitted to exert his sting with all the might and malice he could, against the pro∣mised womans seed, that is, the manhood of the Sonne of God: yet seeing (as the Apostle saith) the sting of death is sinne (not imputed but in∣herent) it was impossible that the stinging paines of the second death should fasten upon his body or soule, in whom there was neither seed nor re∣lique, neither root or branch of sinne. Or againe, admit hell fire (whether materiall or immateriall) be of a more violent and malignant quality, than any materiall fire which we know, in what sub∣ject soever it bee seated, is; and that the powers of darknesse with their entire and joint force had liberty to environ or begirt the Sonne of God with this fire or any other instruments of greater torture, which they are enabled or permitted to use: yet seeing there was no fuell either in his soule or body, whereon this fire could feed; no paines could bee produced in him for nature or quality truely hellish, or such as the damned suf∣fer. For these are supernaturall, or more than so, not only in respect of the Agents or causes which produce them, but in respect of the Subject which endures them. Satan findes alwayes some thing in them, which he armes against them; some in∣herent internall corruption, which hee exaspe∣rates

to greater malignity, than any externall force or violence could effect in any creature not tainted with such internall corruption, from which the promised womans seed was more free than his crucified body was from putrifaction. The Prince of darknesse and this world could finde nothing which hee could exasperate or arme against him.

4. In respect of Divine justice, or of those eternall rules of equity which the Omnipotent Creator doth most strictly observe; it was not expedient only but necessary that the Son of God should in our flesh vanquish Satan, and vanquish him by suffering evills, even all the evills incident to our mortall nature. There was no necessity, no congruity that the Sonne of God should van∣quish this great Enemy of mankinde by suffering the very paines of Hell or hellish torments. These properly taken, or when they are suffered in kind, are the proper fruits and necessary effects of Sa∣tans victory over sinners; the finall wages of sinnes unrepented of or not actually expiated by the blood of our Redeemer. In all other tribu∣lations, distresses, or persecutions, which are not the wages of sinne, We are, (as our Apostle saith Rom. 8.35, 37.) more then Conquerers through him that loved us, if so we endure them with patience. But how more than Conquerers in these which are in themselves evill & distastfull to our nature? Therefore more than Conquerers, because these afflictions suffered with patience, doe testifie our conformity to the Sonne of God in his most grie∣vous

sufferings: and the dissolution of the works of Satan in us, doth seale unto our soules a full Acquitance from hell paines, from which que∣stionlesse our high Priest was free in that great Combat with Satan and his infernall powers. Otherwise, he had not been full Conquerer over hell and the second death, which is no other than the paines of Hell, or hellish torments. Nor could the sufferings of such torments bee any part of the Sonne of Gods qualification for dissolving those works of Satan, which cannot be dissolved but by the exercise of his everlasting Priesthood, which was the last end or finall cause of his suffe∣rings or consecration by afflictions.

CHAP. XV. Christs suffering of the unknowen paines, or of paines greater than ever any of his Martyrs or others in this life have suffered, requisite for his qualifi∣cation, as hee was to become the high Priest of our soules.

1 THe Sonne of God was to suffer all the afflictions, which wee in this world can suffer, in a farre higher degree than we can suffer them: to bee more strongly tempted by all the meanes by which wee are tempted unto sinne, whether by feare of evill, or by hope of things good and pleasant unto nature; that hee might (even to our apprehension) bee a more

faithfull and mercifull high Priest in things con∣cerning God, than ever any before him had been, or can be. But Satan, we know, tempteth no man in this life unto sinne either with the feare or sufferings of any evill or vexations, whereof our mortality can have no experience. Hee labours to withdraw no man from Gods ser∣vice by giving them any taste or touch of the paines prepared for the damned in the life to come. Such as are in the deepest bonds of thral∣dome to him, would quickly abandon his service, if hee should tender them such a true symbole or earnest of their everlasting wages, or such a mo∣mentany taste of Hell paines, as the Spirit of God in this life exhibiteth to some of his chil∣dren of their everlasting joyes. And it is questi∣onable whether our nature whilest mortall bee capable of such paines, or whether the first touch or reall impression of them would not dissolve the link or bond betweene mans mortall body, and his immortall soule in a moment. For as flesh and blood cannot inherite the Kingdome of God, but this mortall must put on immortalitie, ere we can bee partakers of celestiall joyes: so it is pro∣bable that our corruptible bodies must bee made in another kinde incorruptible, before they can bee the proper Subjects or receptacles of Hell paines. But though no man in this life be temp∣ted to ill, or withdrawen from the service of God, by sufferance of such paines; yet in as much as many are oft times tempted to despaire of Gods mercies by the unknowne terrors of Hell, or

representations of infernall forces: there is no question but the Sonne of God, not in his Divine wisdome onely, by which he knoweth all things, but even as man, had a more distinct view of all the forces, and terrors of Hell, more full expe∣rience of their active force and attempts, than any man in this life can have; to the end that he might bee a faithfull Comforter of all such unto the worlds end, as shall bee affrighted or attemp∣ted with them. If wee consider then onely the attempt, assault, or active force by which Satan seeketh to withdraw us from God unto his ser∣vice, not the issue or impression which his at∣tempts makes upon us sinfull men: there was no kinde of temptation whereto the Sonne of God was not subject, whereto he did not submit him∣selfe for our sakes, that hee might have full expe∣rience or perfect notice as man, of all the dangers whereunto wee are obnoxious. By that which was done against the greene tree hee knoweth what will become of the drie, if it bee exposed to the like fiery triall. It was requisite that this great Captaine of Gods warfare with Satan, and of our salvation, should have a perfect view of all the forces which fight against us; that hee might bee a faithfull Solicitor to his Almighty Father for aid, and succour unto all that are beset with them, unto all that offer up strong cries un∣to him, as hee in the dayes of his flesh did unto his Father, and was saved from that which hee feared.

2. The greatest comfort which any poore di∣stressed

mortall man can expect, or which our na∣ture is capable of in oppression and distresse, must issue from this maine fountaine of our Saviours Agony and bloody sweat, of his Crosse and Pas∣sion. For whatsoever hee suffered in those two bitter dayes, he suffered, if not for this end alone, yet for this especially, that hee might bee an All-sufficient Comforter unto all such as mourne; as having sometimes had more than a fellow fee∣ling of all our infirmities and vexations, as one who had tasted deeper of the cup of sorow and death it selfe, then any man before him had done, or to the worlds end shall doe. It would bee a great comfort to such as have suffered shipwrack, to have an Admirall, a Dispenser of Almes un∣to Seafaring men, who had sometimes suffered shipwrack, or after shipwrack had been wronged by his neighbours or natives. And so, it would bee to a man eaten out of his estate by usury or vexations in Law, to have a Judge or Chancel∣lor who had been both wayes more grievously wronged; a just, or upright man, whose heart would melt with the fellow-feeling of his cala∣mities. Experience of bodily paines or grievous diseases inclineth the Chirurgion or Physician to bee more compassionate to their Patients, and more tender of their well-fare than otherwise they would be. And for these reasons, ever since I tooke them into consideration, and as often as I resume the meditations of our Saviours death, I have ever wondred and still doe wonder at the peevishnesse, or rather patheticall prophanesse

of some men, who scoffe at those sacred passages in our Liturgie, By thy Agony and bloody sweat, by thy Crosse and Passion, &c. Good Lord deliver us; as if they had more alliance with spells, or formes of conjuring, than with the spirit of prayer or true devotion. Certainely they could never have fallen into such irreverent and uncharitable qua∣rells with the Church our Mother, unlesse they had first fallen out, and that fouly with Pater noster, with the Lords prayer, the Creed, and the ten Commandements. For I dare undertake to make good that there is not either branch or fruit, blossome or leafe in that sacred garden of devotions which doth not naturally spring and draw its life and nourishment from one or other of the three former roots, to wit, from the Lords prayer, or from the Creed set prayer wise, or from the ten Commandements. And hee that is disposed to reade that most Divine part of our Liturgie with a sober minde and dutifull respect, shall finde not onely more pure devotion, but more profound Orthodoxall Divinity both for matter and forme, then can bee found in all the English Writers which have either carped or nib∣led at it. Not one ejaculation is there in it, which hath the least relish of that leven, where∣with their prolix extemporary devotions who distaste it, are for the most part deepely sowred. But here I had ended my Treatise of the qualifi∣cation and undertakings of the Sonne of God for dissolving the works of Satan, had not a new Quaere presented it selfe to my meditations in

the latter end of these disquisitions; and the Quaere, is this:

3. Why our Saviour in his Agony, or his other sufferings upon the Crosse should not ten∣der his petitions unto God in the same forme or tenor wherein the Psalmists or other holy men which were types or figures of him in his suffe∣rings, had done theirs in their anguish or distresse; or in the same forme which he once, and no oft∣ner than once did use upon the Crosse, My God, my God, why hast thou forsaken me? The ancient stile of prayer used by Gods servants or Ambas∣sadors, as well in their humble supplications, as in their gratulatory hymnes, but especially in their fervent and patheticall ejaculations for de∣liverance from present dread or danger, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my God, and my Lord; or my Lord, and my God. Besides the observations before made to this purpose out of c 2.17 Masius, or rather out of the Liturgie of the Ancient Jews avouched by him, and of the Primitive Church (well observed by Faber) many passages in the Psalmes which did respectively both forepicture and foretell his Agony and sufferings upon the Crosse, are most pregnant. Of the ingratitude of his people toward him, of the indignities and cruelties done unto him by the Jews; no Psal∣mist (the Author of 22. onely excepted) hath a more lively punctuall representation, than that which is Psal. 35. and 38.40. David in the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or paroxysme of the grievances which he suf∣fered from such of Sauls followers as he had well

deserved of, delivereth his petitions in this forme: Avenge thou my cause, my God and my Lord,* 2.18 Psal. 35.23. Iudge me according to thy righteousnesse, O JEHOVAH, my Lord, Psal. 35.24. and 38.16. (whether David or some other were the Author of it) Quia ad te expecto, tu respondebis Domine, Deus mi. And againe, Psal. 40.6. Multa fecisti tu JEHOVAH, Deus meus, &c.

4.* 2.19 But when the houre was come wherein all these Propheticall ejaculations of the Psalmists were to be exactly fulfilled in our Saviour Christ: and by him, hee preferres his supplications stilo novo in a forme or stile unusuall before, but fami∣liar and usuall to him when his passion and death drew nigh, as Ioh. 12. Father, (not Lord God) what shall I say? save mee from this houre, &c. And Ioh. 17. Father glorifie me, &c. Hee used the same forme in his Agony thrice, Father, if it be possible, let this cup passe from me. And in the last words, which hee uttered in the forme of a servant, hee said not, My God, my God, or my Lord God; But Father into thy hands I com∣mend my spirit. This variation betweene this most faithfull Servant of God and other holy men, Gods faithfull servants, in the forme of their supplications or gratulatory ejaculations conceived and uttered upon the like occasions, suggests thus much unto us (if I mistake not) that of all Gods servants or holy men, the man CHRIST JESUS onely was his true Sonne not by adoption as others were, and wee now are, but his Sonne by right of inheritance; and

yet being such a Sonne, was for a time as truely his Servant, as his Sonne. He who alwayes had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or God the Lord: Hee whose ti∣tle it was to heare his peoples prayers, and unto whom all flesh shall come, Psal 65.2. doth now tender his prayer, not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that had been to preferre a peti∣tion unto himselfe, whereas hee was now to pre∣ferre his petition unto his Father whose Servant he now was as man, but did not thereby cease to be as truely his Sonne. Had hee been his Sonne by creation onely, or in respect of the admirable integrity and superexcellencie of his performan∣ces as man; hee had doubtlesse tendred his peti∣tions in the same stile or forme, which other godly men, and Gods faithfull servants before had used, though much better than they did. But however hee was the Servant of God after a more peculiar maner than any other had been; yet he presents his supplications in such a stile as hath relation to himselfe, rather as he was a Son than as a Servant. The eternall Sonne of God was the party supplicant unto the eternall Father for his mortall servant. For hee was a servant onely according to his humane nature, and ac∣cording to that onely as it was mortall, whereas he still remaineth Mediator betwixt God and man, not as man onely, much lesse as a mortall man, but according to his eternall person, and his immortall manhood. This his manhood is now dignified with the reall and actuall title of

Lord. He was our Lord and Mediator before he assumed our flesh into the unity of his Person: but then Mediator according to his Divine Per∣son, or as God onely. When he is instiled by the Prophets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or God the Lord, this later title was more Propheticall than historicall, and did import as much as that he who was then Iehovah our God, at the time appointed should come to be our Lord by peculiar right of dominion pur∣chased by his sufferings for our redemption. And for this reason I take it, his Apostle Thomas be∣ing convinced of incredulity unto the report of his resurrection, supplicates to him for pardon in the same stile or forme, as the Psalmist and o∣ther godly men had done in their distresse; My Lord, and my God, * 2.20 which is the full and punctu∣all expression of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For now hee was not onely spe, but re, become both Lord and Christ.

SECTION 3. Of the harmonicall parallel betweene the predictions or types of the old 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 * 2.21 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 * 2.22) 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 2.23 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: * 2.24 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 * 2.25 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 * 2.26 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 * 2.27 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,* 2.28 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 * 2.29 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 * 2.30 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,* 2.31 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 〉,* 2.32

〈 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 * 6.1) 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,* 8.1 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.

SECTION 4. The Evangelicall relations of the indigni∣ties done unto our Saviour by sinfull men, and of his patience in suffering them, respectively prefigured and fore∣told by the Prophets and other sacred Writers: Or a Comment upon the E∣vangelicall History, from the institution of his Supper unto his death and buriall.

CHAP. XXIII. Of the betraying of our Saviour, of his apprehension, and dismission of his Disciples: And how they were foretold or prefigured in the old Testament.

1 OF the sweet Harmony betweene the institution, occasion, and cele∣bration of the legall Passeover, and the continuation of the Lords Sup∣per or Sacrament of his body and blood instituted in lieu or rather in remembrance of the accomplishing of it; I have in other me∣ditations

delivered my minde at large. And if if it shall please the Lord God to grant mee life and health; what I have either uttered in Ser∣mons, or otherwayes conceived concerning this Argument, shall be communicated to this Church wherein I live, (if not to others) in the Article of the Catholique Church, which did beginne to bee on earth from our Saviours resurrection, or from his ascension into heaven and descending of the Holy Ghost. At the accomplishment of the Legall Passeover by the institution of the grand mystery or Sacrament prefigured by it; our Lord and Saviour was betrayed by his un∣faithfull friend and servant Iudas, yet by his pro∣dition consecrated to bee that Lamb of GOD, which the Paschall Lamb did prefigure; that Lamb of God, which was to take away the sinnes of the world, of which sinnes the annuall offering of the Paschall Lamb, or other legall Sacrifices whatsoever, were but anniversary commemora∣tions, or remembrances that sinne did still reigne thorowout the world. The treason of Iudas was expresly foretold, (and perhaps prefigured by treason practised against the Psalmist) Psal. 41.9. Yea, mine owne familiar friend, in whom I trusted, which did eate of my bread, hath lift up his heele against mee. By whom, or upon what occasion soever, this Psalme was composed, certaine it is, the Psalmist according to the literall and histori∣call sense did act his owne part with sensible fee∣ling of present infirmities, which did mystically prefigure more just occasions, which the promi∣sed

Messias should have to take up the same com∣plaint. Iudas did eate of his bread: did swallow the very soppe, which was prepared for himselfe at that very time, when by the instigation of the Devill, hee resolved to betray him. So that this Psalme (as hath been observed before) was ful∣filled in CHRIST both according to the mysti∣call, and the most punctuall exquisite literall sense. So was that other complaint, whether of the same Psalmist, or of some other; For it is not an open enemy that hath done mee this dishonour: for then I could have borne it. Neither was it mine ad∣versarie that did magnifie himselfe against mee: for then peradventure I would have hid my selfe from him. But it was even thou my companion, my guide, and mine owne familiar friend. We took sweet coun∣sell together: and walked in the house of God as friends, Psalm. 55.12, 13, &c. Iudas had often ac∣companied our Saviour whilst hee taught in the Temple, but especially at this last feast of the Passeover, wherein hee did for foure dayes toge∣ther frequent the Temple, from morning till evening, disputing with the learned, and cate∣chising the vulgar and ignorant. And our Savi∣our to notifie this Prophecie to be exactly fulfil∣led by Iudas, saluteth him in the name of a friend, while he comes to betray him.

2. His treachery against his friendly and lo∣ving Lord, was much the fouler, by reason of the long communion with him both at table and at sacred offices. This treachery was expresly foreshadowed by Achitophels treason against

David; of whom it is probable, the former com∣plaints were literally meant. Both the treasons were abominably wicked, but Ahitophels more generous, Iudas most basely wicked: for hee had no provocation to meditate revenge upon his Master, who had never done him, nor any living soule wrong, but went about doing good to all, and healing all that sought to him for help, though possessed with Devills. But this kind of healing, Iudas did not seeke, but rather through entertainment of greedy and covetous projects, did invite the Devill to enter into his heart, at that very time, wherein the doore of saving health and entrance into the kingdome of hea∣ven was to bee set open to all. Ahitophel had some pretence, or provocation to revenge him∣selfe upon his Master, by reason of the indigni∣tie done unto his family, and staining of his blood by David, in defiling his neere kinswoman or Neece, Bathsheba. Yet was Ahitophels malice towards Davids person more bitter: for hee sought his life, and resolved to wreak his foehood upon him in the highest degree; and had atchie∣ved his purpose, so Absalom would have hearkned so well to his second advise, as he did to his first. His first advise, which was full of revengefull retaliation for Davids folly with Bathsheba, wee have recorded the 2. of Samuel 16.20. Then said Absalom to Ahitophel, Give counsell among you what we shall doe. And Ahitophel said unto Absalom, Goe in unto thy fathers concubines, which hee hath left to keepe the house, and all Israel shall heare, that thou

art abhorred of thy father: then shall the hands of all that are with thee, be strong. So they spread Ab∣salom a tent upon the top of the house, and Absalom went in unto his fathers concubines, in sight of all Israell. Moreover Ahitophel said to Absalom, Let mee now chuse out twelve thousand men, and I will arise, and pursue after David this night. And I will come upon him, while hee is weary, and weake handed; and I will make him afraid: and all the people that are with him shall flee, and I will smite the King one∣ly. And I will bring backe all the people unto thee: the man whom thou seekest, is as if all returned: so all the people shall bee in peace. And the saying plea∣sed Absalom well, and all the Elders of Israel for a while. But after Ahitophel saw this his second and more deadly project, defeated by the con∣trary counsell of Hushai; hee gave his enterprise and himselfe for lost: and in deepe melancholy (yet willing to set his house in order) went im∣mediatly, and hanged himselfe. Iudas in like maner, after the chiefe Priests, and Elders had dashed his plot, which was onely to gaine some money, and their favour for his gratefull service without any desire of blood; did cast away the hire of his treason, and himselfe with it. But of his casting downe the money in the Temple, and the maner of his fearefull end, there will bee fit∣ter occasion to say somewhat * 8.2 hereafter.

3. David after he had been assuredly informed of Absaloms conspiracy against him, forsooke Je∣rusalem: and he, and all his traine or necessary attendance went on their bare feet, with their

heads covered and weeping, over the brooke Ki∣dron, and along the mount of Olives, 2. Sam. 15.23, 30. And thus the Sonne of David a little after hee saw Iudas resolved to betray him, or rather af∣ter it pleased him to take notice of the Conspi∣racie against him, betweene Iudas and the chiefe Priests and Elders, marched the same way with a lesser traine, accompanied onely with his Dis∣ciples, but with more full assurance of their de∣liverance from present danger, then Davids great traine had: because hee caried the true Ark of the Lord in his breast, whose type or shadow, David being uncertaine or doubtfull of the event, sent back againe to Jerusalem with the Priests that did wait upon it. Yet he himselfe went over the brook Kidron with a sadder heart, then Da∣vid his father had done. David, and his traine, though much greater, and better able to resist the violence of the Pursuer, then his traine was; marched further in that night wherein they fled from Absalom, then the mount of Olives. The Sonne of David took up his station in a garden, neere about the mount of Olives, and there ex∣pected the encounter of the Arch-Ahitophel (which had vanquisht the first Adam in a garden) now attended with a greater hoast of infernall Associates, then Ahitophel did require of Absalom for the surprisall of David, and his traine, about the same place or not farre beyond it, 2. Sam. 17.

4. When I behold my Saviour in that heavie plight and dejected posture, described by the Evangelist, prostrating himselfe on his knees and

face to the earth, yet sending out these ejaculati∣ons unto heaven; Father if it bee possible, let this Cup passe from mee. Me thinks I see the exquisite accomplishment of the Psalmists complaint, cha∣ractering his owne wofull case for the present, yet by way of prophecie or prefiguration of more just cause, which the promised Messias should have of uttering the like complaint, who was, as hee saw to partake more deeply of his grievances and afflictions, though not of his pas∣sion or impatience in them. For this Sonne of Righteousnesse, was willing to suffer with all submission to his heavenly Fathers will, whatso∣ever any of his forerunning shadows had suffe∣red, either immediatly from the hand of God, or by the violence of men; and to suffer them without any token of grudging or impatience. The complaint of the Psalmist, who did fore∣shadow the dejected estate of the Sonne of God, in that houre of temptation, wee have set downe, Psalme 38.14. My sinnes are gone over my head, and they are like a sore burden too heavy for mee to beare. But the heavy burden, not of the Psal∣mists sinnes alone, but of the sinnes of the world, were now laid upon the Sonne of man in the garden, and did deject him to the ground. But how patiently soever he did beare or fall downe under this burden; yet he stood in need of com∣fort from heaven, as his forerunners in farre lesse anguish had done. And if wee would take St. Lukes relation of the Angels comming to sup∣port and comfort him in this his weaknesse, into

serious consideration; we may have a briefe, yet a most true and punctuall Commentary upon that Prophecie, Psalme 8. Thou hast made him for a little while, lower than the Angels, to wit, as he was the Sonne of man: though never ceasing to be the Sonne of God. For the most valiant Ge∣nerall that is, which stands in need of Support or helpe from his meanest Souldier, is for the time being, lower then hee is, which lends him his hand, or helps him up being throwen downe or prostrate. Now this our chiefe Leaders Agony, and the time betweene his apprehension and his death, was the onely time that little while, where∣of the Psalmist speakes, wherein CHRIST JESUS, as man, was made lower then the An∣gels, lower then the ordinary sonnes of men. For hee was, as another Psalmist in his Person complaines, a worme, and no man. But immedi∣ately after this bitter Agony, the strength and vi∣gour of the Sonne of righteousnesse, which for a time was eclipsed or overcast with a bloody sweat, did breake forth afresh, and though in the night time, did no lesse dazell and astonish the armed band, which came with Iudas to ap∣prehend him, then the light which shone at mid∣day did S. Paul, when he was armed with autho∣rity to attach his Followers. For immediatly af∣ter, that Cup which he prayed against, was pas∣sed from him; Hee knowing all things (saith St. Iohn) that should come upon him, went forth, and said unto them that came to apprehend him, Whom seeke yee? They answered him, Iesus of Nazareth.

Iesus saith unto them, I am hee. And Iudas also which betrayed him, stood with them. Assoone then, as hee had said unto them, I am hee, they went back∣ward, and fell to the ground. Then asked hee them againe, Whom seeke yee? And they said, Iesus of Nazareth. Iesus answered, I have told you, that I am hee. If therefore, yee seek me, let these goe their way. That the saying might be fulfilled which hee spake, Of them which thou gavest mee, I have lost none, Joh. 18, 4, 5, 6, &c. Here was a true docu∣ment both of his royall and spirituall power: of his royall power, in that hee could command them to forbeare any violence towards his Dis∣ciples; yea not to oppose violence offered unto one of their company. For Simon Peter (as St. Iohn saith) having a sword, drew it, and cut off one of the servants of the high Priests right eare: the servants name was Malchus, 10, 11. verses &c. St. Luke recordeth, that hee touched his eare and healed him: so farre was he from all desire of re∣venge upon his enemies. This was an act of his power spirituall: so was that likewise in prote∣cting his Disciples from danger, as well of soule, as of body. For as S. Iohn (to my apprehension) intimates, if they had been put unto the same fiery triall, unto which hee himselfe was expo∣sed, they had denied him and their former faith. Therefore hee commanded his Apprehenders to let them goe their way, that the saying might be fulfilled which he spake (some few houres before,) Of them which thou gavest me, have I lost none, John 18.10. So he had said, Iohn 17.11. And now I am

no more in the world, but these are in the world, and I come to thee Holy Father, keepe through thine owne Name, those whom thou hast given me; that they may be one, as we are. While I was with them in the world, I kept them in thy Name: those that thou gavest mee I kept, and none of them is lost, but the sonne of per∣dition. Either Iudas was never one of them, whom his Father had given him, or at least, at this time, had given himselfe to his Father the Devill.

5 But as one, and the same prophecy, may be often filled by events much distant in time: so may divers prophecies, much distant for time, be ac∣complisht in one and the same event, in the same point of time; as in this dismission of JESUS his Disciples, both his owne praediction (as Saint Iohn tells us) was fulfilled, and another prophecy like∣wise, as we may gather from S. Mark, or rather from our Saviours exposition recorded by the Evangelist Mark 14. Iesus saith unto them, All yee shall be offended because of me this night. For it is writ∣ten, I will smite the Shepheard, and the sheepe shall be scattered. This smiting of the Shepheard, was a∣mongst other prophecies, both foretold, and pre∣figured, (as is probable) by the death of Iosiah: unto which most referr that of Ieremiah, Lamen. 4.20. The breath of our nose-thrills, the Anointed of the Lord, was taken in their pits; of whom, we said, under his shadow, we shall live among the heathen. Some there are, which referr this complaint, unto the Captivity of Zedekiah, but not so pertinently or considerately, as most other of their meditations

or observations would occasion the Reader to expect. For the Prophet Ieremiah, did never con∣ceive such hope of Zedekiah or Iehoiakim, as the deepe straine of this particular threne or throb doth import. No sonne of good Iosiah, was either in life or death, such a type of the Lords promi∣sed Annointed, as himself had beene. From the houre of his death, untill the return of his people from Babylonish Captivity, Jerusalem and Judah did not see one joyfull day: the light of Gods Countenance did not shine upon them, as the history of the Old Testament, especially of the Bookes of Kings and Chronicles do sufficiently testifie. Nor did this Nation from the day of our Saviours death, enjoy one quiet or secure day: not one houre, wherein there either was not ap∣parent danger, or some secret breeding of new calamities: nor shall they enjoy any, till it please him whom they crucified, to restore them againe to the land of their Inheritance, from which they are scattered: or at least, to their spirituall state, from which they are fallen.

6 That the forementioned lamentation or threne, did in the literall and historicall sense re∣ferre unto the untimely death of good Iosiah; that the calamities which ensued upon his death, did typically portend just matter of greater sorrow for the death of the Lords Anointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [the Messias:] that one place of the Prophet Zachariah (to omit others) perswades me: They shall mourne for him, as one who mourneth for his onely sonne, and shall be in bitternesse for him, as one that is in bitter∣nesse

for his first borne. In that day shall there be a great mourning of Hadadrimmon in the valley of Megiddo. Zachar. 12.10, 11. &c. For in the valley of Megiddo, Iosiah was slaine, as it is recorded, 2 Chron. 35.22, 23. And all Ierusalem, and Iudah mourned for Iosiah, and Ieremiah lamented for Iosiah, and all the singing men, and the singing women spake of Iosiah in their Lamentations to this day, and made them an ordinance in Israel: and behold they are writ∣ten in the Lamentations. This disaster occasioned, by his owne oversight or forwardnesse to fight with Necho, befel Iosiah, after he had wrought that remarkable reformation in the house of the Lord, and after hee had celebrated the Passeover, with such solemnity, as had not been seen before in Je∣rusalem, nor after. It was the eminency of Iosiah his zeale and fidelity, in setting forth that solem∣nity and other services of God, which occasioned this people, even the Prophets first to conceive, that they should prosper under his shadow, and after these hopes had failed, to lament his death in such passionate expressions, as the faithfull a∣mongst his people, even our Saviours Disciples did his death. But we trusted, that it had beene he, who should have redeemed Israel. Luke 24.20. The extremity of sorrow upon our Saviours death, foreshadowed by the Lamentations for Iosiahs losse, was fulfilled pro illâ vice, in that compuncti∣on of heart and spirit, in Saint Peters Auditors, Acts 2.37. Now when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and Brethren, what shall we

doe? But the full accomplishment of those mourn∣full Lamentations for our Saviours death, whe∣ther foreshadowed or foretold or inchoated, whe∣ther in the Old Testament, or in the New; is not to be expected before the conversion of the Jews, which will not be publick or Nationall, untill they seriously and publiquely repent them of their owne sinnes, and of the sinnes of their fore∣fathers, for putting the Lord of life and King of glory, to a bitter and shamefull death. Nor is the Nation of the Jews onely, but all the kinreds of the Earth to bewaile him and repent: for all were causes of his death. Behold he commeth (saith Saint Iohn) with clouds; and every eye shall see him: and they also which pierced him: and all kinreds of the earth shall waile because of him. Rev. 1.7.

7 A fitter Subject for meditations, to make either a private Christian truely wise, or wise men (especially Governors, whether Ecclesiasticall or civill) truly Christian; I could not commend unto the one, or other, (though bound so to doe upon my deathbed,) then the sacred historie, concer∣ning the estate of Judah, from the death of good Iosiah, to the end of the Babylonish Captivitie; and the history of Iosephus and others, who have decipherd the estate of the Jews, since they put the Lord of life to death. This parallel betweene Jerusalems two progresses to her first and second destruction, was the maine theame of my first mi∣nisterial meditations, the contents wherof would bee too laborious to collect, and their expressi∣ons too long to bee interserted in this Treatise.

To returne therefore to the former path, from which I have somewhat, though not impertinent∣ly digressed.

8 Of that glory of Christ, which shall be re∣vealed, when every eye shall see him, when they that crucified and pierced his body, shall mourne after such a manner, as Zacharie and St. Iohn in the places forecited import: Hee himselfe in the houres of his greatest humiliation (immediately after his agony in the garden, and (as I take it) be∣fore Iudas did deliver him up to the high Priest and Officers) did exhibite some rayes or glimpses by striking the Armed band, which came to attach him, backwards downe to the ground, with the sole words or breath of his mouth. And again by the deliverance of his followers from such rage and tyranny, as they practiced against him, that the words of the Prophets (not their projects) and his exposition of their meaning might be ful∣filled, I will smite the Shepheard, and the sheep shall be scattered. This prophecy wee have Zachar. 13.7. The accomplishment of this prophecy, was in part exemplified by the scattering of his Apostles and Disciples, upon his apprehension and death. And so were the words immediately following in the Prophet, punctually verified and really ex∣emplified, in recollecting them again after his Re∣surrection, and the feast of Pentecost next ensu∣ing. The full accomplishment of the prophecy, as it concerns the scattering of the flock or sheep was not publiquely declared or exemplified be∣fore the destruction of the second Temple, and

dispersing of the Jewish Nation. The other parts of the same prophecy, must be afterwards accom∣plisht in the conversion of the Jews.

CHAP. XXIIII. Of the predictions or prefigurations of our Saviours sufferings after his apprehension in the High Priests hall, &c.

1 ALL these rayes or glimpses of the Sun of Righteousnesse, did interpose themselves in the dayes of his humi∣liation and obscuritie, before he was led bound to Caiaphas the high Priest. But after Iudas of a close Ahitophel or cunning traitour, be∣came an open Dalilah, and had betrayed his Ma∣ster into their hands with a kisse: this Sampson the Sun of righteousnesse, became like another man, or like the moone in eclipse. More weak and im∣potent for any attempt of resistance or escape, then Samson was, after the razor had gone over his head, and taken off the Ensigne of the Naza∣rite. These enemies of the God of Israel, did sport themselves more cruelly, with the bodily mise∣ries and calamities of the true Nazarite, then the Philistines had done themselves with Sampson, untill he resumed his former strength by dying. So then Sampson in his strength and weaknesse or dejected estate, was a lively type of JESUS of Nazareth in both his estates and conditions of life, whilest he lived here on earth. No type at all,

not so much as a shadow of Christs humilitie and patience in all his sufferings, but rather a foile by his impatience to set a lustre upon the unparalleld meeknesse of this true Nazarite of God by an Antiperistasis. Sampsons last prayers unto the God of his strength were, that he would give him po∣wer at the houre of his death, to be revenged on his Enemies, for the losse of his eyes. Jesus of Na∣zareth, the true Nazarite of God, when he came unto the crosse on Mount Calvarie, the stage and theatre for his enemies sport and triumph over him in this solemne feast, prayes heartily, even for those that hoodwinckt him, and bid him prophecy, saying, Who was it that smote thee? And for the Roman Souldiers, which were the Executioners of their malicious merriment, he prayes for both in such a sweet and heavenly manner, as no Pro∣phet had ever done for his Persecutors, Father for∣give them, for they know not what they doe. He did not so much as either lift up hand or voice, or conceive any secret prayer against one or other of his persecutors, during the time of his lingring, but deadly paines; as knowing, this was the time wherein his body was to be made as an anvile, that he might doe the will of his Father by the Sacrifice of himself, and sufferance of all other in∣dignities, more bitter to a meere man, than twen∣ty deaths, though of the crosse. The effect or pur∣pose of Gods will in this sacrifice (as our Apostle instructs us) was our Sanctification. But the will of God, which he was now to doe, was his will passively taken, to wit, for the body of CHRIST

offered up once for all, as our Apostle interprets the meaning of the Author, or rather of the Holy Ghost, who did inspire the Author of the fortieth Psalme with the spirit of Prophecie.

2. As in perusing many other Psalmes, so in this, I cannot but bewaile the negligence of most Interpreters, as well ancient as moderne, for not inquiring more accurately after the Au∣thour, but especially the historicall occasions of composing it. I had many yeares agoe sundry probable notions or conjectures, that this Psalme, though inscribed a Psalme of David, or revealed to David * 8.3 (for this inscription will well beare both senses) as some other Psalmes which have the same Inscription; were (if wee may beleeve good Authors) penned or paraphrased upon by Ieremiah, for the peoples use in the Babylonish captivity. But these conjectures, and the perusall of such notes, as I had then gathered concerning the Author of this Psalme, I now wave, or rather altogether omit. But whether the Author of this Psalme (suppose David) did act his owne part, as having some speciall Cōmission from the Lord to instruct the people, that to doe Gods will in some peculiar service then required, was better then sacrifice, much better then burnt offering: or whe∣ther he spake this divine vision or rapture, in the person of the Messias alone; this (however) is most certain that the 6, 7, & 8. verses of that 40. Psalme, do containe a concludent Prophecie of the aboli∣tion of legall sacrifices, by the sacrifice of Christs body. The argument or demonstration is most

divinely gathered, and irrefragably prest home to this purpose by our Apostle, Heb. 10. from the 4. verse to the 11. It is not possible, that the blood of Bulls and Goats should take away sinnes. Where∣fore when hee commeth into the world, hee saith, Sa∣crifice and offerings, thou wouldest not, but a body hast thou prepared mee: in burnt offerings and sacrifices for sinne, thou hast had no pleasure. Then said I, Loe, I come (In the volume of the booke it is written of mee,) to doe thy will, O God. Above, when he said, Sacrifice and offering and burnt offerings and offering for sinne thou wouldest not, neither hadst pleasure therein, which are offered by the Law: then said hee, Loe, I come to doe thy will (O God:) hee taketh away the first, that hee may establish the second. By the which will, we are sanctified, through the offering of the body of JESUS CHRIST once for all.

3. The onely difficulty about the reconcilia∣tion of the Psalmist in the originall, and the Tran∣slation of the Seuenty, which the Apostle fol∣lows, Heb. 10. and his approbation of it, makes it to mee in this particular, altogether as Authen∣tick as the Hebrew, or a better expression of it, then moderne Interpreters without him could make. The resolution of this difficulty, will much depend upon the literall meaning or importance of the Hebrew phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Some Latine Interpreters render it thus, aures perfodisti mihi: others, aures perforasti mihi: others, aures aperu∣isti mihi, thou hast digged through, boared, or opened my eares. And some of these conceit an allusion in the literall sense, to the legall custome

of boaring the eares of such, as were content to continue perpetuall servants to their present Ma∣sters, and not use the priviledge of the yeare of Iubilee. But this conjecture is rejected by many moderne Writers, and in particular to my re∣membrance by Pineda. Aures perfodere (saith the Tigurine Note upon this place) symbolicâ ora∣tione est in servitutem mancipare, as much, as to make one a perpetuall servant. This Interpreta∣tion I take, supposeth the former allusion to such as were made perpetuall servants by boring their eares. But our Saviour, although for a time hee tooke the forme of a servant upon him, and was qualified for the performance of the hardest part of this service, by opening the eare; yet was he not made, nor did hee become a perpetuall ser∣vant, but shortly after to bee made both Lord and CHRIST.

4. Ribera (who doubtlesse had read very many and with great judgement,) saith, Of all the Interpreters which hee had perused, Genebrard comes neerest to the meaning of the Holy Ghost. To exhibite Genebrards Interpretation in his owne words:

Aures mihi aperuisti, id est, cor∣pus, per Synecdochen, e Paulo Heb. 10. Mihi aptasti corpus huma∣num in vtero virgineo. Rabbini non satis perceptâ metaphorâ, Au∣res fodisti sive aperuisti mihi, ad tuae obtemperandum voluntati au∣rem

revelasti, retexisti▪ ab aure ab∣stulisti velum & tegmen, ut acutiùs audiret. Effecisti ut te audirem, ac tuae voluntati libens parêrem. Me docilem & obsequentem ad audien∣dum reddidisti. Chald. Aures ad auscultanda tua praecepta formasti mihi. Nostris congruenter. Quia enim agitur de corporatione sive incarnatione Domini, est metapho∣ra simul & Synecdoche, ad quo∣rum troporum difficultatem expla∣nandam Apostolus appositissimè posuit Corpus aptasti mihi. Est enim primùm metaphora a figulis, qui manu fodicant & ducunt ar∣gillam, e quâ cupiunt vas aptare, currente rota, Quare Deus & figulus, & fictor, & plastes nun∣cupatur, ut alludatur ad Genes. 2. quando ex humo humanum cor∣pus duxit. Est deinde Synecdoche, pars pro toto, aures pro corpore: Sed aurium praesertim meminit, quia de obedientia agebatur.

The sum of his exposi∣tion is, that the Psalmists meaning is most Elegāt∣ly exprest by the Apo∣stle, if we admit of a Sy∣necdoche in the Psalmist and a Metaphor both in

the Psalmist and Evan∣gelist. The Metaphor, au∣res perfodisti, is borrowed from the Potter, who first works or kneads the clay, or earth, whereof he makes his vessell, as if perfodere were as much as fodicare. And so God who is stiled the former or fashioner of al things, did work or frame the body of Christ in his mo∣thers wombe, as he had done the first mans body of red earth or clay. The Synecdoche consists in this, that he mentioneth the eare for the whole body: for though the whole body were so for∣med by GOD, yet the Psalmist maketh menti∣on onely of the eare, be∣cause hee treateth there of obedience.

5. What further improvement of Genebrard his expression either Ribera, or others of that Church, whereof they were members, have made; I leave it to the diligent Readers further enquiry. Genebrards expression in his own words,

is somewhat fuller, then that which Iunius hath in his parallel betweene the Apostle and this Psalmist; but neither any whit dissonant from the other. If either of them or Ribera had dili∣gently read some Writers of Reformed Churches (their Ancients in time) upon the 10. of the He∣brews, any one of them might have spoken more fully and punctually to the question, then all of them doe. For if wee take it as granted, which the Tigurine note upon the forecited fortieth Psalme imports, to wit, that to open the eare, is a speech symbolicall: the symbolicall sense of it, is best expressed by the Prophet Isaiah, in that portion of Scripture, which was appointed by the ancient Catholique Church, and retained by our Orthodoxall English, for the Epistle on Tues∣day (in hebdomade sancta) or weeke before Easter. The exegeticall exposition of the Hebrew, to open the eares, made by the Prophet, implies a qualification or rather consecration of the whole body, for suffering all maner of grievances, that could bee inflicted upon it: and that this qualifi∣cation was to be wrought by the eare, as it is the sense of discipline, whether active or passive, whether of understanding or of patience in suf∣fering. Nor are the Seventy Interpreters in this point to bee blamed, (especially the Translation being so well approved by our Apostle, Heb. 10.) for their variation in words from the Hebrew, but rather to be admired for their divine expres∣sion of the intent, and meaning of the Holy Ghost, as well in the fortieth Psalme, as in the

tenth to the Hebrews. The Psalmist doubtlesse did foretell, and the Prophet Isaiah did perhaps both foretel and forepicture the indignities done unto our Saviours body in the high Priests Hall, by the Jews: and in the Common hall or Sessions house, by the Roman Souldiers, and upon the Crosse by both. This Prophet more particularly foretold his undaunted patience and resolution, in suffe∣ring whatsoever they did, or could inflict upon him. To parallel the Prophet with the Evange∣lists, the Prophets words are these; The Lord God hath opened mine eares, (aperuit aures, not aures per∣fodit, or perforavit) and I was not rebellious, nei∣ther turned away back. I gave my back to the smi∣ters, and my cheeks to them that plucked off my haire. I hid not my face from shame and spitting. For the Lord God will help mee, therefore shall I not bee con∣founded; therefore have I set my face like a flint, and I know, that I shall not bee ashamed. Hee is neere, that justifieth me, who will contend with me? Let us stand together: who is mine adversary? let him come neere to me. Behold the Lord God will help mee: who is hee that shall condemne mee? Loe, they all shall wax old, as doth a garment: the moth shall eat them up, Isaiah 50.5, 6, &c. This resolution or undaunted patience (which is the effect or con∣sequence of opening the eare) doth fully import corpus aptatum, not an humane body, onely fra∣med or fashioned in the womb, as Christs was, but a body qualified, or fitted by the discipline of the eare, for all maner of sufferings, as the bo∣dy of a servant, to doe his Masters will, though

by suffering the most cruell death or torture, that could bee inflicted upon him. And such was the body of Christ, wherein he executed that part of his Father will, by which we are sanctified once for all. But the circumstances precedent and sub∣sequent to the Propheticall passages, will occasi∣on the attentive Reader to dispute with himself, at least to move the like question to that, which the Eunuch proposed to Philip, as whether hee spoke all this onely in the person of Christ, or respectively both of Christ, and of himselfe? That the Prophet when he composed that divine passage, had an explicite prevision of the indig∣nities, which should be done unto his Lord; and of his admirable resolution to suffer them with inimitable patience; there is no question but (as hath been oftentime observed before) the spirit of the most Evangelicall Prophets (of which ranke Isaiah was a speciall one) were usually elevated unto raptures or previsions of our Sa∣viours sufferings, by their owne like sufferings. They had not onely a cleare foresight, but a true feeling of them (though in a farre lesse measure, and lower degree, then Christ himselfe had;) Yee stiffnecked, and uncircumcised in hearts, and eares (saith St. Steven) yee doe alwayes resist the holy Ghost: as your fathers did, so due yee. Which of the Prophets have not your fathers persecuted? And they have slaine them, which shewed before of the comming of the just one; of whom yee have been now the betrayers, and murderers, Acts 6.51, 52. If these later Jews did to our Saviour CHRIST,

as their fathers had done to the Prophets his forerunners; then the Prophets did suffer the like indignities of the former generation, as Christ did of the latter. They were not onely forerun∣ners or foretellers of him, but types or shadows of him in all his sufferings. No Prophet was more cruelly dealt with, then the Prophet Isaiah. None did partake more deepely of the royall Sonne of Davids affliction, then this Propheticall sonne of David: for Isaiah was of the royall blood a neere kinsman to wicked Manasses, who caused him to be sawed to death, if we may beleeve Ecclesiasti∣call Stories.

6. Isaiah, in the beginning of this 50. Chapter, brings in the Lord thus debating with the unbe∣leeving, rebellious people of his time, Where is the bill of your Mothers divorcement, whom I have put away? Or which of my Creditors is it, to whom I have sold you? Behold, for your iniquities have you sold your selves, and for your transgressions is your Mother put away. Wherefore when I came, was there no man; When I called, was there none to answer? Is my hand shortned at all, that it cannot redeeme? Or have I no power to deliver? Behold, at my rebuke I dry up the sea: I make the rivers a wildernesse: their fish stinketh, because there is no water, and dieth for thirst. I clothe the heavens with blacknesse, and I make sackcloth their covering. Verse 1, 2, 3. &c. But in the 4. verse hee altereth the person, if not of the Speaker, yet of him to whom he speakes; The Lord God hath gi∣ven to me the tongue of the learned, that I should know how to speak a word in season to him that is weary. He

wakeneth morning by morning, he wakeneth mine ears to heare, as the learned. This was the Prophets own comfort in particular, and in this qualification, he was a type or shadow of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who had thus qualified him. And so no doubt hee was in that resolution, which hee took upon him from the opening of the eare, verse 4. before cited. In both places it is remarkeable, that he doth not in∣stile the God of his strength, and comfort by the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or by the Name of 4 letters one∣ly, but thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Lord God hath gi∣ven me the tongue of the learned: the Lord God hath opened mine eare. And this, as was obser∣ved before, was the peculiar title of God the se∣cond person in the Trinitie, or God to be incar∣nate: unto whom the Prophets his forerunners in all their anguishes and distresses, did under this pe∣culiar title direct their prayers, as then seeing that this Lord God was to beare their sorrows; and to be partaker of all their infirmities, that he might be a faithfull Comforter, and such an high Priest as our Apostle describes Hebr. 2. They intreated him by the foresight of his future sufferings, as the faithfull now do beseech him to be compassi∣onate towards them by the memory or experiēce of his afflictions past. There is no incongruitie then to say, that this prophecie of Isaiah was lite∣rally and respectively meant of himself, as of the type: but really fulfilled of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whom he praiseth, not onely in the mysticall, but also accor∣ding to the most exquisite literall sense. For how∣ever,

this Lord God had opened his eare, yet the resolution, which hee professed was greater, then hee had occasion to put in practice, at least with such undaunted patience, as our Saviour did. Yet doe we never reade, that our Saviour in the daies of his humiliation or houre of his agony, did di∣rect his prayers unto GOD, under the title of * 9.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Lord, and God, but unto God as his Father. And this is to mee a pregnant argu∣ment, that not only the forecited place of Isaiah, but many other hymnes or Psalmes, especially in or after Davids time, were literally meant of the Prophets, which composed them, especially in respect of this circumstance of the person or party to whom they prayed, seeing our Saviour in his prayers to God did never use the same title they did. The Prophet David himself had many and just occasions in his own person to conceive that excellent prayer, Bow downe thy care, O Lord, and heare me: for I am poore and needy, &c. Psal. 86. Yet were the occasions, and matter of this Psalme re∣ally accomplisht in the Sonne of David, whom David here as in the 110. Psalme twice instileth his Lord and God, as verse 12. I will praise thee, O Lord my God, with all my heart, and I will glorifie thy Name for evermore. And verse 15. And thou, O Lord, art a God full of pitty & compassion, & gracious, long suffering, and plenteous in mercy and truth. Moses had said the same in effect long before: onely he doth not give the title of Lord, nor intimate such a cleare distinction of the persons in the Trinitie, as David in this 110. Psalme did. For David (as

was observed before) had a cleare prevision, that albeit the Messias or promised seed was to be his Sonne, yet was withall to be the Sonne of God: therefore to be that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto whom he and other holy men did continually pray in their calamities, and so much magnifie, either for their comfort or strength to endure their grievances.

7. But to returne to the forecited place of the Prophet Isaiah, the words immediately following the forecited place, verse 8. [Hee is neere that justi∣fieth me: who will contend with me? &c. Behold the Lord God will help me: who is he that shall condemne mee?] were literally, and respectively meant not only of Christs forerunners, but of his follow∣ers: and are so applyed by our Apostle, Romanes 8.30.31. If God be for us, who can be against us? And againe verse 33. Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is at the right hand of God, who also maketh intercession for us. The Apostle in this had the same confi∣dence in Christ the Lord and in his sufferings, which the Prophet Isaiah had in the Lord his God, to whom he directs his prayers. And so may all others have, that faithfully beleeve in him: that is, all such, to whom their owne consciences can testifie such a true conformitie unto Christ in his sufferings, as our Apostle Paul and the Pro∣phets were conscious of in their Soules and Spi∣rit. And any other mark of Election, besides this, I know none: nor will it be easie for the Reader whosoever he be, to find any other in the day of tryall or temptation.

8. The Evangelicall parallel to the Prophet Isaiahs prediction, we have in part Luke 22.63, 64. And the men that held Iesus, mocked him, and smote him, and when they had blindfolded him, they stroke him on the face, and asked him, saying, Prophecie, who is it that smote thee? Thus they dealt with him in the high Priests Hall, before his examination or sentence given against him. And so again they used him at his examination Iohn 18.19. The high Priest asked Iesus of his Disciples and of his doctrine: Iesus answered, I spake openly to the world, &c. Why askest thou me? Ask them which heard me, what I have said unto them: behold they know what I said. And when hee had thus spoken, one of the Officers which stood by, struck Jesus with the palme of his hand, saying, Answerest thou the high Priest so? Unto this indig∣nity he replies with such meeknesse and patience, as no Prophet in like case ever used, onely thus, If I have spoken evill, beare witnesse of the evill: but if well, why smitest thou me? To the like indignities done unto by him the Roman Souldiers & by He∣rod, he maketh no reply at all. So that however the forecited words of the Prophet Isaiah, and of the Psalmist, Psalme 40. and the 86. might be respe∣ctively verified of themselves; yet were they ne∣ver exactly fulfilled, save onely of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Lord to whom they direct their prayers. None of them ever had a bodie so fitted, or their eares so opened by the Lord God, as this Lord God him∣self had, a temper of body and mind not moveable to any passion either by indignitie of speeches which he heard, or by the blows which he suffe∣red.

CHAP. XXV. The unjust proceedings of the high Priest and Elders against the Sonne of God, were punctually fore∣told by the Prophets.

1 BUt was it any where else foretold besides in those passages of the Prophet Isaiah and the Psalmes forecited, that the Lord of glory or God the Redeemer of Israel should suffer all those indignities, should bee despight∣fully arraigned, unjustly examined, and sen∣tenced to death by his native subjects and by the Gentiles? If thus much had not been both fore∣told and foreshadowed both by Moses and other Prophets, our Saviour would not have censured those two Disciples whom hee did vouchsafe to accompany to Emaus, saying, Wee trusted that it had been hee, who should have redeemed Israel. His taxe of this their present distrust or dull be∣liefe, is more sharpe, then any reply or answere, which hee made unto such malicious Infidels, as from the time of his apprehension did deride, beate, scourge, and crucifie him, for avouching he was the God of Israel or King of the Jews. For unto these two Disciples hee said; O fooles and slow of heart to beleeve all that the Prophets have spo∣ken. Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the Prophets, hee expounded unto them in all the Scriptures the things concerning himselfe,

Luke 24.25, 26. I can no way dislike, but rather approve of Maldonats and other learned Com∣mentators wishes upon this place, that, if so it had pleased the Lord, the Evangelist had related unto us, either the places which hee expounded to them, or his expositions upon them. But (as I have heretofore advertised the Reader, and shall take occasion hereafter to put him in mind) it seemed not expedient to the wisdome of God, to have the full exposition, either of our Savi∣our or the Apostles themselves, upon those Scrip∣tures which they alledge, extant upon undoubted record: but rather to exhibit us certaine hints or just matter of sober and serious search of the Scriptures, which they alledge. Amongst other sacred passages, which our Saviour expounded to those two Disciples, I make no question, but the eighty second Psalme was one. To omit all enquiry who was the Author of the Psalme, whe∣ther Asaph (whose inscription it beares) or Da∣vid himselfe: or what speciall occasions, the Au∣thor of it, whosoever he was, had to compose it, whether his owne experience in suffering wrong: or some observation of grosse partiality or cor∣ruption in the course of Justice towards others: the Psalme it selfe is Propheticall, and was never so punctually verified at any time before or since, as it was at our Saviours examination by the high Priest and Elders, and at his arraignment before Pontius Pilate; yet the full accomplishment of the last clause will not be, untill the finall day of Judgement: God standeth in the Congregation of

the Mighty (saith the Psalmist) he judgeth among the Gods. How long will yee judge unjustly, and ac∣cept the persons of the wicked? Defend the poore and fatherlesse: doe justice to the afflicted, and nee∣dy: deliver the poore and needy: rid them out of the hands of the wicked, Psalme 82.1, 2, 3, 4. Here was a faire caveat put into the Courts of Justice by the Psalmist, not to passe sentence upon the Messias for saying hee was the Sonne of God, or for making himselfe equall with God: not to ac∣cept of the person of Barabbas before him, who now as GOD did stand amongst them. But be∣sides this caveat of the Psalmist, the circum∣stances of time, and the manner of their owne proceedings against him, did warne them, as Pi∣lats wife did him, to beware how they had any thing to doe with that just and holy man. And our Saviour himselfe vouchsafeth to bee the re∣membrancer, that however hee now stood to bee Judged by them, yet he was that very God, which the Psalmist foretold should be their Judge, and the Judge of the whole world: For so the Psal∣mist concludeth; Arise O God, and judge the earth: for thou shalt inherite all Nations, verse 8. This universall Inheritance and power to judge the earth, was bestowed upon our Saviour at his resurrection, after they had judged him for say∣ing he was the Sonne of God.

2. After they had sought many false witnesses against him, but could find none whose testimo∣nies did agree, or if they agreed, did reach home to convince him of any capitall crime: they

sought to entrap him by his owne confession, which being judicially made and taken, they knew to be a full and legall conviction. The high Priest, failing in his intended subornations against him, said unto him, I adjure thee by the living God, that thou tell us, whether thou bee the Christ, the Sonne of God, Matth. 26.62, 63. And unto this in∣terrogatory ministred unto him, by the high Priest ex officio, not in a criminall cause, but in a point of beliefe or doctrine, hee vouchsafeth a full and punctuall answere, as to his competent Judge quoad haec; such an answere, as he did not vouchsafe either to Herod, when he was brought before him, nor to the high Priest and Elders, when they examined him before the two false witnesses, which at the last cast were brought a∣gainst him: These circumstances wee have rela∣ted in the forecited place of St. Matthew: At the last came two false witnesses, and said, This fel∣low said, I am able to destroy the Temple of God, and build it in three dayes. The high Priest said unto him, Answerest thou nothing? what is it which these witnesse against thee? But Iesus held his peace, Matth. 26.60, &c. And S. Luke tells us, Chap. 23.9. When Herod questioned him in many things, hee an∣swered him nothing. But assoone as the high Priest adjured him by the living God to tell him the truth, whether hee was the Christ, the Sonne of the living God; Iesus saith unto him, thou hast said. Never∣thelesse I say unto you, hereafter shall you see the Sonne of man sitting at the right hand of power, and comming in the clouds of heaven. Then the high

Priest rent his clothes, saying, Hee hath spoken bla∣sphemie: what further need have wee of witnesses? Behold, now yee have heard his blaspemy: what think yee? They answered, and said, Hee is guilty of death, Matth. 26.65, 66. All these circumstances are re∣lated by S. Luke, but not in the same order, which S. Matthew doth, for (as hath been heretofore observed) albeit wee are bound to beleeve, that every Evangelist wrot nothing but divine truth, yet every one of them, did not record the whole truth, with all its circumstances, nor relate either our Saviours answers or his enemies practises a∣gainst him, in the same order of time, in which they were made or exhibited. St. Matthew re∣ferres, or rather intermingles the fulfilling of Isaiahs Prophecy for spitting in his face, for buf∣feting him, and smiting him with the palmes of their hands, with the relation of his answere to the high Priest, and his Associats censure against him: Then did they spit in his face, &c. Matth. 26.67, 68. S. Luke tells us that they which held him over∣night, when Peter denied him, did mocke him and smite him, &c. Luke 22. ver. 63, &c. And againe that the high Priest put the forementioned In∣terrogatory to him, in the morning, after Peter had denied him. And verse 66. this is most pro∣bable, that the high Priest and his Complices be∣ing hypocrites, would at least be carefull to ob∣serve the outward or visible forme of Justice, which was not to examine men, or produce wit∣nesses against them after midnight or in the Eve∣ning. For this was one of the grosse abuses pra∣ctised

by their idolatrous forefathers; the full measure of whose grosser sinnes, this last genera∣tion did make vp by a precise and rigid reforma∣tion of them. The consciousnesse of their curi∣osity, and care to eschew their forefathers open sinnes, was the principall root of their Pharisa∣icall hypocrisie.

3. But wee need not to rely upon probabili∣ties, concerning the time wherein they exami∣ned our Saviour: for that is plainely and asser∣tively set downe by S. Luke 22. Assoone as it was day, the Elders of the people, the chief Priests, And Scribes came together, and led him into the Council, saying, Art thou the Christ? tell us. And he said unto them; If I tell you, you will not beleeve. And if I ask you, you will not answere mee, nor let mee goe, verse 66, 67, &c. St. Luke although hee most exactly observes the order of the processe, and circumstance of time, omits the adjuration of the high Priest, and the production of the false wit∣nesses against him. But to recompense this omis∣sion, hee interserts one reply of our Saviour to the adjuring interrogatory, which St. Matthew expresseth not, but unto which his other expres∣sions must have speciall reference, if we will make true Grammaticall construction of them. For upon this interrogatory, Art thou the Christ? tell us, as S. Luke hath it, hee said unto them, If I tell you, you will not beleeve, and if I also ask you, you will not answere me, nor let me goe. And here S. Matthews ellipticall expression of the answere following, doth somewhat raise or quicken St.

Luke more full expression; St. Luke saith, Here∣after shall the Sonne of man sit on the right hand of the power of God.* 9.2 St. Matthew relating the same answere, saith, Neverthelesse I say unto you, hereafter shall yee see the Sonne of man sitting, &c.* 9.3 This adversative particle, Neverthelesse, referres to that of S. Luke which S. Matthew omits, If I tell you, you will not beleeve me, &c. Though there bee some variation in the words, yet they agree as well as a sharp and a flat in musick: whatso∣ever is omitted by either is but as a rest in song. The full tone or harmony betwixt them, a∣mounts to this:

However yee will not beleeve what I say: nor deale ingenuously with mee, yet at your perill be it: For I must tell you the truth which you know in part, but will not know; but which hereafter ye shall more then beleeve.

For yee shall see the Sonne of man sit on the right hand of the power of God, &c. This they knew well to bee a seate onely for the Sonne of God, and therefore, whereas before they had onely interrogated, whether he was the Christ, they put the second interrogatory to him, as St. Luke relateth them plainly and distinctly, though St. Matthew put them both into one; I adjure thee by the living God that thou tell us whether thou be the Christ the Sonne of God, Matt. 26.63. Then said they all, Art thou then the Sonne of God? And he said unto them, Yee say that I am, Luke 22.66, and the 70. And upon this confession they proceed against him. Now this answere or confession implies these two fundamentall points of belief: The first,

that this JESUS of Nazareth, whom they now convented, was the Christ. The second, that al∣though hee was the Sonne of man, yet being the CHRIST, he was likewise the Son of God, not by adoption but by nature or primogeniture. For unlesse this had been the meaning of their Inter∣rogatory and of his answere, they could not have condemned him of blasphemy, for avouching himself to be the Messias: that is, the Son of God in such a sense, as Abraham or David or Adam in his integrity had been, or any of the pure Ange∣licall Substances are. They took it as granted, nor did he deny it, that he made himself such a Sonne of God, as was equall with God. And this to their apprehension was blasphemy; a capitall crime, and so they censure it. So then here was God stan∣ding in the Congregation of the Mighty. These earthly Gods did judge him, and he againe judg∣eth them: at lest he declareth himself to bee that Judge, which was to judge them and the Gentiles too. But as the Psalmist in this forecited Psalme had fore-prophecied, They know not neither will they understand: they walk on in darknesse; all the foundations of the earth are out of course. They in∣deed were Gods, and all of them children of the most High: yet all to die like men, and fall, as former great ones had done. But not the sonnes of God after such a maner as he was, who albeit hee was to die like man, yet not to fall like one of the Princes, but to rise againe by power of the God∣head to judge the earth.

CHAP. XXVI. The false accusations made by the Priests, and El∣ders against the Sonne of God, when they brought him before Pilat, foretold by our Saviour him∣self and by the Prophets.

1 AS the Sonne of man, and the Sonne of God was willing to beare our sor∣rows, and take all our infirmities upon him; to the end he might bee a faithfull Comforter of all such, as mourne: so it was his pleasure likewise to suffer this most grosse and detestable civill wrong from the earth∣ly powers of Justice, that he might be most ex∣quisitely qualified, even according to his humane nature, to do right unto such as suffer like wrong: and justice upon all unjust Judges, especially upon such as persecute others, as he was persecu∣ted for bearing testimony unto the truth or fun∣damentall mysteries of our Salvation. But how∣ever these earthly Gods, or Rulers of the Jews did sentence him to death for blasphemie: yet were they not by divine providence permitted to put this sentence in execution according to that maner of punishment, which Gods Law did award to Blasphemers. For by the award of that Law he should have been stoned to death. But as S. Iohn instructs us in this remarkeable point of Gods speciall providence; When Pilate willing to free himself from guilt of innocent blood, bid them take him, and judge him according to their

law, they replide, It is not lawfull for us to put any man to death. Iohn 18.31. How true or pertinent this answer was, I will not here dispute. But thus they answered, as the same Evangelist there tells us, that the saying of Jesus might be fulfilled, signify∣ing what death he should die, and by whom. This saying or prophecy of our Saviour to which St. Iohn refers, is punctually set downe by S. Matthew 20.17, 18 Iesus going up to Ierusalem, took the twelve Disciples apart in the way, and said unto them; Be∣hold, we goe up to Ierusalem, and the Sonne of man shall be betrayed unto the chief Priests, and unto the Scribes; and they shall condemne him to death, and shall deliver him to the Gentiles to mock, and to scourge, and to cru∣cifie him. Unto this death of the crosse they brought him, by their importunate, and subtill sollicitations of Pilat, to proceed against him up∣on another capital crime, then they by their pre∣tended law had condemned him for. For they pronounc'd him as worthy and guilty of death (by their law) for blasphemy: whereas, now be∣fore Pilat they frame a new accusation against him, for rebellion against Caesar; because he pro∣fest himself to be King of the Jews, as in truth he was, for royall pitty and compassion towards them: but without any purpose to move the peo∣ple to take armes, or to exercise any royall autho∣rity over them, or any others upon earth, because his kingdome was not of this world.

2 Whilest the high Priest and Elders sate as Judges in their owne Councell-house, they sub∣orn'd false witnesses against him: but whilest they

accuse him before Pilat, they themselves become the most malicious and falsest witnesses that ever were produced, or offered themselves voluntarily to testifie in open Court against any living man, in a cause criminall or capitall. All these malicious practices against him, were clearly foretold by the Psalmist his forerunner in the like sufferings, and in particular (I take it) by David himselfe Psalme 35. False witnesses did arise, they laid to my charge things that I knew not. They rewarded me evill for good, to the spoyling of my soule. But as for mee, when they were sick, my cloathing was sackcloth, I humbled my soule with fasting, and my prayer returned into mine owne bosome. I behaved my selfe, as though he had beene my friend or brother, I bowed downe hea∣vily as one that mourneth for his mother. But in mine adversity they rejoyced, &c. ver. 11, 12, 13. &c. Thus did the Composers of this Psalme and of some others, to the like effect complaine: every man respectively in their owne persons, and upon just occasions. And however they did not in their murmuring complaints, yet in the causes or occa∣sions of the sufferings, they did really prefigure juster occasions & more grievous matter of com∣plaint, on the behalf of their expected Redeemer. And he must have uttered the like complaints in a farre higher straine, if he had beene but a meere man, not armed with patience or long suffering truly divine. The indignities done unto him by Pilat and the Roman Souldiers, by Herod and his men of warre, were perspicuously foretold by David Psal. 2. Why do the Heathens rage, and the peo∣ple

imagina vaine thing? This parallel between the prophecy of David, and the historicall events answering to it, not the Apostles onely, but other inferiour Disciples did unanimously acknow∣ledge upon the deliverance of Peter and Iohn and the rest of the Apostles from such violence inten∣ded against them by the Rulers, and Elders of the Jews, (as had been practised by them upon our Saviour,) for working of a miracle in his name: When they had further threatned them, they let them goe, finding nothing how they might punish them, be∣cause of the people: for all men glorified God for that which was done. For the man was above forty yeares old, on whom this miracle of healing was shewne. And being let goe, they went to their owne company, and re∣ported all that the chief Priests and Elders had said unto them. And when they heard that, they lift up their voice to God with one accord, and said, Lord, thou art. God which hast made heaven and earth, and the sea and all that in them is: who by the mouth of thy Ser∣vant David hast said, Why do the heathens rage, and the people imagin vaine things? The Kings of the Earth stood up, and the Rulers were gathered together against the Lord and his Christ. For of a truth against thy holy childe JESUS, whom thou hast annointed, both Herod and Pontius Pilat, with the Gentiles and the people of Israel, were gathered together for to doe whatsoever thy hand and thy Counsaile determined be∣fore to be done. Acts 4.21, 22. &c.

3. All of our Saviours Persecutors, whether Jews or Gentiles, per dicta & facta malè ominata, did reade their own doome and the doome of all

such, unto the worlds end, as shall continue the course that they begun. The Roman Souldiers clothing him in a purple robe, by putting a crown of thornes upon his head, and by crying, All haile unto the King of the Jews, did act that part in jest or comicall merriment, which they must one day act in earnest, and more then tragicall sorrow. For he had sworne it long before, That all knees should bow unto him, and in that day, they which crowned him with thornes, shall see him crowned with Majesty and glory. Herod in sending him back to Pilat in a white or candid robe, did beare witnesse of his innocency and integrity: and withall of Herod his fathers scarlet sinnes, in putting so ma∣ny poore Innocents to a bloudy death, upon the notice of his Nativitie. And as for Pilat and the Roman state, by whose authority he was scour∣ged with rods here on earth; hee whose seat is in the heavens, did even then laugh them to scorne, and since hath broken the whole race of Roman Caesars, with a rod of iron, and dasht them and their Monarchie to pieces, like a Potters vessell. What more shall be done against these cruell Actors, or Abetters of their cruell practices against this King of Kings; I leave it wholly (with all sub∣mission) to his sole determination. But that the Indignities done unto him by the Jews, by the Roman or other heathen Governors; and the vi∣sible revenge, which hath since befalne them, were punctually foretold by David, Psalme 2. the testimony before cited, Acts 4. is a proofe most authentick and most concludent.

4. Yet of all the sufferings which he suffered under Pontius Pilat, besides the indignities done unto him in the extremities of his paines upon the Crosse, (at which Pilat was not present;) the rejection of him by the Jews, when this heathen Governor out of a good nature or well meaning policy, had proposed him with an infamous theef or murderer, was far the worst, and doth deserve the indignation of all that loved him. And this circumstance is prest home to them by S. Peter, Acts 3.13, 14. The God of Abraham and of Isack and of Jaacob; the God of our Fathers hath glorified his Sonne JESUS, whom ye delivered up, and denied in the presence of Pilat, when he determined to let him goe. But ye denyed the holy One, and the lust, and de∣sired a Murderer to be granted unto you, and killed the Prince of life, whom God hath raised up from the dead, &c. In this preposterous, and sacrilegious choise, they did the Devill a more peculiar and more immediate service, then their Idolatrous forefa∣thers had ever done, either in adoring the brazen Serpent, (which was the most perverse Idolatry, that ever they committed) or in sacrificing their sons & daughters to the infernall spirits. In those services, they declare themselves to be servants to Devils: In this sinister choise they prove themselves to be the Devils own sonnes: and exactly fulfill our Saviours prophecy or discovery of their inclinations, before they themselves did know them. For when Jesus had told such Jews as did in a sort beleeve on him, that they were ser∣vants to sinne, and could not be made free, but by the

Sonne, who abideth in the house for ever: they chole∣rickly reply, that they were the sonnes of Abra∣ham. Our Saviour rejoynes, Yee are of your Father the Devill, and the lusts of your Father you will doe, hee was a murtherer from the beginning. Iohn 8.30. &c. and the 44. And so they now desire Barabbas, one whose name imports the sonne of their fa∣ther: and by quality, the sonne of the Devill, an infamous murderer, to be delivered unto them, in memory of their deliverance out of Egypt: and importunately sollicite the murder of the Sonne of God, of that very God, who had delive∣red them out of Egypt: who spake to Moses in Mount Sinai; that Lord God, unto whom Ioshua and all the Judges that succeeded him, were but Generals in the time of warre; unto whom in time of peace or counsaile for direction of publick af∣faires, the best of the Priests and Prophets unto the dayes of Samuel, were but Deputies. For the Lord God of Israel all that time was their imme∣diat and proper King. Governors and Deputies they had successively many, but none endued with royall Authority, besides him. No matter of consequence whether of warre or peace, was un∣dertaken by their Governors without speciall revelation or answer from him by Vrim and Thum∣mim, untill Samuels old age; Then all the Elders of Israel, gathered themselves together, and came to Sa∣muel unto Ramah, and said unto him, Behold thou art old, and thy sonnes walk not in thy wayes: now make us a King to judge us, like all the Nations. But the thing displeased Samuel when they said, give us a King to

judge us: and Samuel prayed unto the Lord, 1. Sam. 8.4, 5. This unseasonable ill aboding desire, did dis∣please the Lord unto whom they prayed, as much as it did Samuel. And yet so far is he from forcing obedience by irresistible coaction, that hee per∣swades Samuel to descend to their importunat suit, but first to make protestation against it; Now therefore hearken to their voice: howbeit yet protest so∣lemnely unto them, and shew the manner of the King, that shall raigne over them. ver. 9. This protestation against their petition, and his patheticall fore∣warning of them, what hard usage they should find under the King, whom they would choose, are set down at full from the 10. of this Chap. unto the 19. Neverthelesse the people refused to obey the voice of Samuel, and they said, Nay, but we will have a King to rule over us, that we may be like all Nations, and that our King may judge us, and goe out before us, and fight our battels. And so after Samuel had re∣hearsed their resolution in the eares of the Lord their present King, notwithstanding the protesta∣tion, and their forewarning concerning their fu∣ture Kings manner of government, they are per∣mitted for the hardnesse of their hearts, to goe to a free Election of a new King. Yet the calamities and oppressions which Samuel forewarnes would follow upon this their not approved Election, was scarce so much as verified in the daies of Saul, of David, or Solomon: never exactly fulfilled by any King of their owne nomination, or by any King imposed upon them, untill they solemnely and openly disclaime their Native King; (that very

God whom Samuel in all this businesse had con∣sulted) and cryed, We have no King but Caesar. Af∣ter this nomination of Caesar for their King, what∣soever calamities foretold by Samuel, were in any part verified by their owne unruly Kings, were most exactly accomplisht by the race of Caesars, unto whom they solemnely dedicated that allegi∣ance, which was due to Iesus their ancient Lord and King. At the same time, and not before, were the words of the Lord unto Samuel Chap. 8.7, 8. exactly fulfilled. The Lord said unto Samuel, hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have re∣jected me, that I should not raigne over them. Accor∣ding to all the works which they have done, since I brought them out of Egypt, even unto this day, where∣with they have forsaken me, and served other gods; so do they also unto thee. But of the fulfilling of this prophecy, both according to the literall sense, and prefigurations or matter of fact: and how the Priests and Scribes with their projects against our Saviour, did bring Iacobs dying curse, or ominous predictions against Simeon and Levi upon them∣selves, and their posterity; more hath been said in the Commentaries of the first Book * 9.4 of the Creed, then I now exactly remember: more at least then I will trouble the Reader with a repeti∣tion of what he may find there published.

CHAP. XXVII. Of such repentance as Judas found: of his casting downe the thirty pieces of silver in the Temple: and of the difficulties or varietie of opinions, by which of the Prophets it was foretold.

1 ONe historicall relation concerning Iudas and his fearefull end, there is, which is by S. Matthew, (who of all the foure Evangelists citeth the te∣stimonie of the Prophecie, where∣in part of it was foretold) left somewhat ambi∣guous for the circumstances of time, wherein it happened. Some perhaps would at the first sight, conceive from St. Matthews words, that Iudas did cast downe the hire of his treason in the Temple, immediatly after the chief Priests and Elders had bound our Saviour, and led him to Pontius Pilat the Governour. But if wee consider other cir∣cumstances of time related by S. Iohn, and S. Luke, it is farre more probable that Iudas was not tou∣ched with sorrow or grief: whether of mind or of body or of both, untill our Saviour was sen∣tenced to the death of the Crosse by Pontius Pilat. For the first thing, which the chief Priests and Elders did, after they themselves had past sen∣tence on our Saviour, was the delivery of him to the Secular power, and their importunat sollici∣tation of Pilat to put their sentence in execution. It was a memorable document of deadly hypo∣crisie in the Priests and Elders, that they would

not enter into the Common-hall or publique Court of Justice to indite him there, being im∣mediatly after to celebrate the usuall service for that day in the Temple. It was againe an extra∣ordinary courtesie in Pilat towards them, that he would vouchsafe to take their accusations in the pavement or Court adjoyning to the Pretorium. But as well the curtesie of the one, as the hypo∣crisie of the other, friendly conspired to accom∣plish the will of God, which was to have his onely Sonne made that day a sacrifice of atonement for the sinnes both of the Jews, and Gentiles; where∣as if Pilat had stood upon points of Authoritie or prerogative: it is more then probable, the Priests and Elders would rather have deferred their accusations for that instant then have en∣tred into the Pretorium or Common-hall. But having once obtained their desire in the Pave∣ment, they immediately returned into the Tem∣ple, where Iudas attended them. And having re∣solved (as hee thought) to have set his house or worldly businesse in such order, as Ahitophel had done his; hee went forth and hanged himself. So that albeit Iudas had seene his Master dead in law, that is, sentenced to death by the high Priest and Pontius Pilat, upon the Jews importunat ac∣cusations and testimonies against him: Yet the Traitor having no witnesse produced against him besides his owne conscience, No Judge or ap∣pointed Executioner besides himself: did die an accursed death, before his Master had made an atonement for the sinnes of the world. So the

Psalmist by way of imprecation had foretold; Let sudden destruction come upon him unawares (or as others) let destruction come upon him, and let the net, that hee hath made for others, catch himself: into that very destruction let him fall, Psalm. 35.8. How this imprecation though not directed a∣gainst Iudas alone, did punctually fall upon him, will better appeare anon in the discussions, how the imprecations reiterated in the 109. Psalme, were most punctually fulfilled in him. That which for the present I intended to advertise the Reader of, is briefly this; That if we referre the time of Iudas death, unto this point of time in∣timated, the parallel betwixt St. Matthews rela∣tion of his fearefull end, and other sacred passa∣ges in the Evangelists and Apostles, will be more cleare. St. Matthews relation yee have in the 27. Chapter. 3. Then Iudas which had betrayed him, when he saw that he was condemned, repented himself, and brought againe the thirty pieces of silver to the chief Priests and Elders, saying; I have sinned in that I have betrayed the innocent blood: And they said, What is that to us? See thou to that. And hee cast downe the pieces of silver in the Temple, and depar∣ted, and went and hanged himself. And the chief Priests took the silver pieces, and said, It is not law∣full to put them into the Treasury, because it is the price of blood. And they tooke counsell, and bought with them the Potters field to bury strangers in. Wherefore that field was called, The field of blood un∣to this day. (Then was fulfilled that which was spo∣ken by the Prophet Ieremiah saying, And they took the

thirty pieces of silver, the price of him that was va∣lued, whom they of the children of Israel did value: and gave them for the Potters field, as the Lord ap∣pointed mee.)

2. But where this casting downe of the thir∣tie pieces of silver in the Temple, was foretold or by whom, there is, and hath been great vari∣etie of opinions amongst learned Interpreters, as well Ancient as Moderne; so great, that many of them have rather soiled, then any way cleared the meaning of the Evangelist: and left the in∣vestigation of the truth, more difficult to the ingenuous and sagacious Reader, then if they had not medled with it, or left it (untoucht) to his privat search. The first difficulty is about the Grammaticall signification of some words in the Originall. The second pitcheth upon a misno∣mer of the Prophet, as whether that Prophecie, which the Evangelist said was fulfilled in this fact of Iudas, was uttered or written by Zachariah, or the Prophet Ieremiah, or respectively by both. The third, admitting thus much was either onely foretold, or both foretold, and forepictured either by Ieremiah or by Zachariah or by both, whether they spoke in their owne persons or in the per∣son of Iudas or of Christ or of both. The first difficulty or rather discord about the literall sense of the Prophets words, as they are related by the Evangelist, hath been occasioned partly by the Translation of the Septuagint, and partly by the Author of the vulgar Latin. For whereas wee reade as well in St. Matthew, as in the Prophet

Zachariah, And I cast them ad figulum, to the Potter; the vulgar Latine hath it, And I cast them ad Sta∣taarium, to the Statue maker in the house of the Lord. The Septuagint thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cast them into the furnace or to the metal-mel∣ter. The Greek might import (though not so di∣rectly as the Latine) a Potters furnace. But if we take Statuarius (which is the expression of the vulgar Latine) in its proper sense, for a Statue maker whether in stone or of metall wrought with toole or molten, there could be no use of such an Artificer in that Temple, wherein all Sta∣tues or Images of what stuffe soever they could be made were most strictly forbidden; Or in that people among whom the erecting or making of them was a crime capital. To avoid this absurditie in their Authenticated Translation, the Sectaries of the Romish Church by the [Statuarie] would have us understand GOD himself, who is the former or fashioner of all things. And for this In∣terpretation, they alledge some ancient Greek Fathers, but whose Authority, they themselves will sleight, or passe such censures upon their Authors, as they will not permit us in like case to doe, whensoever they make against their pre∣tended Catholick tenets. The most learned In∣terpreters in the Romish Church, do partly be∣wray, and sometimes openly professe, that this Interpretation is too farre fetcht, and farre wide from the meaning of the Prophet (whosoever he was,) as he is alledged by the Evangelist. What then could move so many of them to embrace, or

rather not to disclaime these roving collections? Onely the authority of the Trent Councell, which hath so fettered them in this and other like points, that they dare not say that their rea∣sonable Soules are (under God) their owne: but are content to sacrifice learning, reason, and com∣mon sense to many illiterat resolutions of wil∣full, partial, and corrupt men in that Councel as∣sembled. If the ingenuous Reader will not be∣leeve me in this particular, let him take the pains to satisfie himself, by observing how Ribera and Castrus with some other men very well learned, and ingenuous (so farre as they durst) have utter∣ly lost themselves in their Commentaries upon the 11. of Zacharie.

3. Concerning the second difficultie, many both in the Romish and reformed Churches, will in no case admit of a misnomer in the Evangelists writing, but will have the words cited by him to be the Prophet Ieremiahs owne words, though no where extant in his own works, which now we have. Yet in some other works of his, which no Christian living this day, hath seene: but of which S. Hierom had seen an Hebrew Copy, as he him∣self relates; but unto which it doth not appeare that he gave any credit, it being imparted to him by one of the sect of the Nazarens. The words of the pretended prophecy answer so punctually and identically to every apex or title of S. Matthews quotation or paraphrase upon the Prophet; as we may more then suspect, justly presume that pas∣sage which S. Hierom relates, to have been squared

on purpose to S. Matthews allegation, after the publishing of this Gospel. For such supposititious or bastard books, were obtruded upon the Church before S. Hieroms or Origens dayes.

Amongst many Interpretations upon this 11. of Zachariah, which Iunius in his parallels hath dili∣gently recited, he approves onely of one or two: the one, that Zachariah was binomius, had two names, Ieremiah and Zachariah, a thing not unfre∣quent in sacred histories, especially where their names, whether they be two or more, have but one signification or importance. Now the ety∣mologie of Ieremiah and Zachariah, according to his Interpretation of them, have the very same signification. The other which after this, Iunius likes best, is that Zachariah had the Prophet Iere∣miah for his Master or Instructer, though not viva voce, yet partaker of his spirit by tradition or undoubted relation of his propheticall predi∣ctions, from such as had beene acquainted with Ieremiah, during the time of Zedechiahs raigne, or in the beginning of the Babylonish captivitie. This good Writer was afraid lest Ieremiah should have lived too long, if he had been acquainted with Zachariah, upon his return from Babylon, or about the building of the second Temple, as some others before Iunius had avoucht, whose opinion in the maine point he likes well of, to wit, that al∣beit the testimony alledged by S. Matthew be distinctly found in the Prophet Zachariah, yet is ascribed by the Evangelist himself purposely to Ieremiah, because Zachariah had learned it from

Ieremiah, as Daniel had done the end of the cap∣tivitie.

4. For my part, if I could be fully perswaded (as I am not to the contrary) that the reason why S. Matthew did purposely ascribe these words in the Prophet Zachariah, unto Ieremiah, was be∣cause the Prophet Zachariah had Ieremiah in this and many other Prophecies for his Instructer or guide; I should think it no soloecisme to say, that Zachariah had been acquainted with Ieremiah himself, either about the beginning of the Baby∣lonish Captivitie, or that Ieremiah had lived un∣till this peoples returne to Jerusalem and to the Inheritance and possessions of their forefathers. For that divers of that generation, wherein Iere∣miah prophecied, and whilest the first Temple was standing, did live so long, as Iunius thinks it improbable Ieremiah should live, is cleare from that of Ezra 3.12. Many of the Priests and the Le∣vites, and chief of the Fathers, who were ancient men, who had seen the first house; when the foundation of the house was laid before their eyes, wept with a loud voice: and many shouted aloud for joy. Howbeit, I am not of opinion, that men in those dayes did by strength of nature make up so many yeares here on earth, as this history implyes these many Priests and Levites did, but rather that God by his speciall providence and goodnesse, did at this time reiterate or renew that Covenant of life, which once he made to Phinehas and Eleazar. And Ieremiah and Baruch the sonne of Neriah, had this speciall priviledge bestowed upon them, that

their lives should be given unto them for a prey, * 9.5 in all places whither soever they went. Againe, it is very probable, seeing Ieremiah during the time of his imprisonment did by the appoint∣ment of the Lord buy the field of Hananeel his un∣cles sonne, and cause the Evidences subscribed to be put up by Earuch in an earthen vessell, that they might continue many dayes: that hee expected to see the returne of this people from captivity unto the possessions of their Fathers: that hee himself did hope to enjoy the benefit of this his bargaine, which hee made in a strange time, as worldlings would think. But so hee made it for the confir∣mation of this peoples faith in Gods promises, that fields and possessions, which then lay deso∣late, should be repossest by this people and their posterity: and Inheritances should bee sold and alienated to the next of kinred, (as this of Hana∣neels was to Ieremiah) according to the Law.

5. Maldonat in his Comments upon St. Mat∣thew is very free, and not afraid, as Iunius and other good Writers are, to admit of a misnomer, neither occasioned by the Evangelists forgetful∣nesse, nor from mistake of letters, or abbrevia∣tures by the Transcribers, but rather by a volun∣tary intersertion of the Prophet Ieremiah his name by some bold Transcriber or Interpreter, when as the Evangelist had onely said, The Pro∣phet, (as his usuall maner is) without any intima∣tion what Prophet it was, leaving that wholly to the diligent Readers search or observation. For so he doth in that remarkable Prophecie; Behold

a virgin shall conceive, and beare a Sonne, &c. hee saith no more, then all this was foretold by the Prophet, without any mention or intimation of Isaiahs name: nor doth hee name the Prophet Hosea, when hee records the fulfilling of his Pro∣phecie, Out of Egypt have I called my Sonne, Matt. 2.15. And in verse 23. of the same Chapter, hee shall bee called a NAZARENE. Hee giving the reason why Ioseph, by the disposition of the Di∣vine providence did divert his intended returne unto Bethleem, where Christ was born, and took up his dwelling in Nazareth, saith this was done, that it might bee fulfilled which was spoken by the Prophets, not so much as intimating the name of any one Prophet, by whom this was foretold. And if the curious Reader would observe his al∣legations of Propheticall testimonies, through∣out his whole Gospel, he shall find the Prophets name, (whose testimony hee most faithfully re∣cords) concealed or omitted three times as often, as it is exprest. And in those few places, wherein the Prophets name, whose authority hee alled∣geth, is exprest, it may without any danger bee questioned whether they were so exprest or in∣terserted by Interpreters or Transcribers. For the addition of names, or change of some vow∣els, doth no way vitiate the divine truth of Pro∣phecie; though the custome of later Interpreters or Translators, bee farre more commendable to expresse the Prophets name, or the Chapter and verse, to which the Evangelical story referres, in the margin, not in the body of the Text, Howe∣ver

the misnomers of persons or places inserted to the body of the discourse, doth no way corrupt the true sense, and meaning, either of historicall or Propheticall truth: the errour is imputable onely to the Transcriber or Interpreter, not to the Author.

6. But for this place now in question, I know it is objected by good Writers, (both as well of the Reformed, as Romish Church) that the most ancient copies of St. Matthews Gospel now ex∣tant, have the name of Ieremiah, not of Zachariah: and therefore it is a presumption at least, that the name was not interserted by any Interpreter or Transcriber, but exprest by the first Author him∣self. Yet this is a presumption onely, no just proofe, because there may be for ought we know, more ancient copies of S. Matthew, then any man of later yeeres hath seene or published to the world; as of later yeeres some copies of the Sep∣tuagint and of St. Iohns Gospel, have been com∣municated unto the Christian world, which are more ancient, then those which in former ages were most common. Again, no man can make such proof, that any Greek Manuscript of S. Mat∣thew now extant is more ancient then the Syriack Testament, in which the name of the Prophet Ieremiah is not to bee found, although the sub∣stance of S. Matthews Text concerning the ful∣filling of this Prophecie bee plaine, and full. Lastly, I think, scarce any of the Romish Church would affirme, that such Manuscripts, as they have seene, are more ancient, then their first

vulgar Latin Translation of the Books of Moses. And now, if it bee no prejudice to the substance of truth in their most ancient Translation, to in∣tersert names, and places, not so much as heard of in Moses his time, nor added by the Seventy Interpreters: or other expressions of the He∣brew names (used by Moses) by the Grecians: but new names imposed by the Grecians upon places otherwise called in more ancient times: it can no way disparage the true sense or meaning of S. Matthew, although very ancient Interpre∣ters or Transcribers have interserted the name of Ieremiah instead of Zachariah into the body of his Text. But where doth the most ancient vul∣gar Translator make any such intersertion of names into the body of Moses his writings? To omit other places, so he doth Numb. 34.11. where we reade, as the Hebrew verbatim hath it, And the coast shall goe downe from Shepham to Riblah, the ancient vulgar Latin makes this intersertion,* 9.6 de Sephama descendent termini in Reblata contra fon∣tem Daphnen; The coast or border shall descend from Sephama to Riblah over against the foun∣taine called Daphne, that is, to that Antioch where Christs followers were first named Christians. It is not probable that the first Author of the vulgar Latin was more ancient, then that Hebrew copie of those Apocryphal books ascribed to Ieremiah, by the sect of the Nazarenes. Now this testimony alledged by St. Matthew, being extant in that Apocryphal book before any Latin Tran∣slation of the Bible; and more antient then any

Greek transcript of S. Matthew, as yet publickly knowne: the Interpreters Greek or Latine might with the same confidence intersert the Prophet Ieremiah his name into the body of the text, as the vulgar Latine doth the name of the foun∣taine Daphne into the history of Moses. The most ancient and best Authority, which the Author of the vulgar Latine can pretend for this interserti∣on, is from the Author of the 2. Book of Macca∣bees. I could not therefore condemne Maldonat for speaking inconsequently either to the truth it self, or to the Authority of the Romish Church, wherein he lived, for his ingenuous free opinion concerning this misnomer in the text of S. Mat∣thew, which is a farre grosser error in Transcripts or instruments of the Law then of the Gospel.

7 But whether we admit of Maldonats or Iuni∣us opinion, as the more probable: the third diffi∣culty proposed will not be dissolved by one, or both; And that was, how the Author of the pro∣phecy, whose accomplishment S. Matthew records (were it Ieremiah, Zachariah, or some other) should sustaine the person of Iudas the Traitor, and the person of our Saviour CHRIST, who was be∣trayed, of whom the forecited Prophecy was to be literally fulfilled. That it was fulfilled by Iudas fact, is granted by all: but how it was fulfilled of our Saviour, is a question, which most Interpre∣ters leave undetermined. For the resolution or determination of it, there might be another que∣stion premised, to wit, whether he or they, who∣soever they were, who did foretell Iudas his cast∣ing

down the thirtie pieces of silver to the Por∣ter in the Temple, did fore-signifie this by way of vision, or did withall fore-picture it by like mat∣ter of fact. But the resolution of this latter questi∣on (neither altogether impertinent, nor absolute∣ly necessary) might be referred to the determina∣tion of the like question, moved by Interpreters upon that of Hosea 1.2. Goe, take unto thee a wife of whoredomes, and children of whoredomes: for the land hath committed great whoredome, departing from the Lord However they have determined or shall determine that question concerning Hosea, as whether indeed he did take a wife of fornication unto him, or onely spake symbolically, (as if his sayings were to be construed for his deeds) nei∣ther part of the determination will determine the present difficulty, how either Ieremiah or Zacha∣riah should represent either our Saviour Christ or Iudas, either by word or deed. The shadow of this seeming stumbling block, hath affrighted some learned Commentators out of the right way, into which they had upon good deliberati∣on entred. To instance in one, it was well obser∣ved by Castrus upon the 11. of Zachariah.

Nihilominus sicut Za∣charias in sua personâ re∣ferebat Christum, ita & facto suo. Nam quemad∣modum pro suo munere pastoritio exigebat preti∣um, fidem, & pietatem ex

corde, & datum est preti∣um vile, triginta argen∣teorum: ita Christus posta∣labat à Iudaeis pro suo E∣vangelizandi munere, ut sibi crederetur, & ut Deus coleretur: At illi pretio triginta argenteorum eum estimaverunt. Et sicut Pro∣pheta indignatus quòd tam vili pretio fuisset aestima∣tus, & pretium projecit, et eos qui pretium illi dede∣runt: ita Christus proje∣cit Iudaeos, & tradidit Ro∣manis devastandos. Ne verò dicamus Zachariam Iudae personam & Christi simul retulisse, videtur veriùs diversam esse prophetiam Zachariae & Jeremiae. Nam & Hie∣ronymus super 27. Mat∣thaei sic ait, Legi nuper in quodam Hebraico vo∣lumine, quod Nazareae sectae mihi Hebraicus ob∣tulit, Jeremiae apocryphum, in quo haec ad verbum scriptareperi.

Zachariah, he grants, did represent Christ both by personal office and by matter of fact. Zachariah did de∣mand faith, & hearty piety of his flock for his propheticall paines amongst them, and they tender him a base reward, thirty pieces

of silver: So Christ required of the Jews for his Evangeli∣call function amongst them, onely this, that they would be∣leeve him, and worship God: and they value him at 30. pie∣ces of silver. Again, as the Pro∣phet with indignation renoun∣ced both the base stipēd which was offered to him, & the flock which did tender it: so Christ cast off the Jews which had thus disesteemed him, and de∣livered thē over to be destroy∣ed by the Romans. But (saith this Author) lest wee should grant that the Prophet Zacha∣riah did by the same fact or re∣solutiō represent both the per∣son of Christ and of Iudas, it is more probable that the pro∣phecy of Zachariah is different from that of Ieremiah, which S. Matthew alledgeth. For Hierom upon the 27. of S. Matthew tels us, he had lately read a book of Ieremiah in the Hebrew tongue, which one of the sect of the Nazarens had imparted unto him, in which he found S. Mat∣thews allegatiō word for word. Thus farre Castrius.

Desinit in piscem mulier formosa supernè.

He begins his verdict in the spirit of wisedome and discretion, continueth it perplexedly, and concludeth it according to the foolishnesse or for∣getfulnesse of the flesh. For that inconvenience which he so much feared, will be never a whit the lesse, albeit we grant him, that S. Matthews words, do not referre to the forecited place of Zachariah, but to those books of Ieremiah, which S. Hierom had seene; or to any other Prophet whatsoe∣ver, whether his works be extant or lost. And thus being blencht in his right course by the sha∣dow, hee falls foule upon that very stumbling block, or rather a farre worse then that, which he sought to avoid. For by his conclusion the of∣ten forementioned allegation of S. Matthew can∣not be literally, or concludently referr'd to any Prophet at all.

CHAP. XXVIII. The cleare resolution of the third difficulty proposed: of the fearfull end of Judas, and how it was both forepictured, and foretold.

1 SHall we say then that either Zachariah or any other sacred Author of the Prophecy alledged by S. Matthew did represent both the person of Iudas the Traitor, and of JESUS CHRIST whom hee betrayed? There is no necessity to avouch thus much: nor would it be any absurdity to grant all this and somewhat more. The parallel betweene the Evangelist, and the prophecy of Zachariah, as now it is extant, (whether in the Hebrew or Sep∣tuagint) whether he onely foretold the event, or foreacted it also by like matter of fact, (which lat∣ter is more then probable,) is most exact. For Zachary (as he himself affirmeth) did require his stipend for his propheticall function, and they weighed him thirty pieces of silver, Zacharie 11.12. But this stipend, after he had received it, was so contemptible in the sight of the Lord, that he said unto him, Cast it unto the potter, a goodly price, that I was prized at of them. And so he took the thirtie pie∣ces of silver, and cast them to the Potter in the house of the Lord. In thus undervaluing the Prophets person and paines, they did undervalue the good∣nesse and person of that Lord, whose Ambassa∣dour he was. Iudas in like sort goeth to the high Priests, and asked of them, What will ye give me, and I

will deliver him unto you? and they covenanted with him for thirty pieces of silver. Matthew 26.15. This was the highest price, which this last and worst generation of Israel, did set upon the chief Shep∣heard of their souls; not the hire or stipend for his paines: for these they set at nought. And by this act they did exactly fulfill both the Prophet Za∣chariahs words, and the measure of their forefa∣thers sinnes, in undervaluing his ministeriall la∣bours and person. The same Lord which com∣manded Zachariah to cast his contemptible sti∣pend unto the Potter, did now cause Iudas to throw downe the price, for which he sold and de∣livered his Lord & Master unto the chief Priests and Officers, in the same house of God or Tem∣ple, after he had seen that it was the price of his Masters bloud, not the stipend onely of his trea∣chery. That Iudas did thus farre repent, as to ac∣knowledge his sinne in saying, I have sinned in be∣traying innocent bloud, this was the Lords doing, or (as the Evangelist saith) that which the Lord appoin∣ted him to doe. Matthew 27.12. And no Christian need be afraid to say, that Iudas was moved or appointed of the Lord, as Zacharie was, to cast downe the thirty pieces of silver in the Temple, to the end, that his prophecy, and his fact might be exactly fulfilled. Their forefathers in offering unto Zachariah thirtie pieces of silver for his hire, did forepicture that their ungracious posterity would set as low a price upon the Lord himself. And those words of the Lord unto the Prophet, verse 13. A goodly price that I was prized at, have

the same sense, & importance with the like words (before cited) * 10.1 unto Samuel, They have not cast thee off from being King, but mee. If we compare the 13. verse of the 11. of Zacharie with the 12, and consider the alteration of the persons spea∣king, they will beare this sense or importance; or rather require this construction;

Be content to forgoe thy stipend: for they have not onely un∣dervalued thee and thy ministeriall paines, but they have undervalued mee. For as this present generation hath done by thee, so and much worse will their ungracious posteritie deale with me.

This is the very brief or abstract of S. Matthew Chap. 27. ver. 9, 10. (Then was fulfil∣led that which was spoken by the Prophet saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: and gave them for the Potters field, as the Lord appointed mee.) These last words cast a scru∣ple or rather a stumbling block in many Interpre∣ters wayes, how the Prophet Zachariah should be appointed of the Lord to buy the Potters field. But this is presently takē away, if we consider, that the Evangelist in the 9 and 10. verses doth make a paraphrase or exegeticall exposition upon the Prophets words. Now it was ever lawfull, yea the office of the Apostles and Evangelists, not onely to quote the Prophets, but to paraphrase upon or expound aswell the literall as mysticall sense of their words, or portendments of their facts. And if we consult the Prophet himself in the originall, or in the Translation of the Seaventie; that expo∣sition

which we have made as well of his words, as of S. Matthews paraphrase, is most naturally emergent out of the Grammaticall signification of the words, and the persons speaking. When the Prophet speaks unto the people in his owne person, hee saith, If yee think good, give mee my stipend or hire, * 10.2 not my price, as some render the Originall. But when the Lord speaks thus unto him, Cast it to the Potter, hee saith not a goodly stipend, that I was rewarded with, but a goodly * 10.3 price, that I was prized at of them. And this di∣stinction of the words perswades mee, that the Prophet did really demand, and they did really pay his stipend. And in this their undervaluati∣on of his person, and paines, they did portend their posterities disesteeme of the great Prophet the Lord himself.

2. One scruple yet remaines, which if I did not, every observant Reader of the Prophet would cast in his owne way: and it is this; what the Prophet had to doe with any Potter in the house of the Lord? Some interpreters without any mention of this scruple, give this reason why God commanded the Prophet to throw his sti∣pend to the Potter, because his person or profes∣sion was as contemptible, as the stipend was. But if this was the true reason the party to whom hee threw it, was not contemptible onely for the meannesse of his person or profession, but contemptible amongst others of his owne trade. For the word in the Originall hath a note of de∣monstration prefixt unto it: not a Potter, but

the Potter. This scruple (if I mistake not) is al∣ready cleared in the former Book.* 10.4 For as Vata∣blus with the consent of some ancient Hebrew Rabbins observe, the ancient reading of the He∣brew was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto the Treasury, or unto the Treasurer. But in succession of time there hap∣ned a variation in reading, not by negligence of Transcribers or Translators, but by Gods speciall providence, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]. And this sub∣stitution of one letter for another, or alteration of the signification of the words, did most di∣vinely character the devolution of the thirtie pieces of silver, designed by Iudas to the Treasu∣rie or Corban, unto the buying of the Potters field to bury strangers in it. Both Iudas, for cast∣ing them downe for the Temples use; and the chief Priests, in otherwise disposing of them, did as the Lord had appointed them. Neither of them did amisse in all this. The height of their sinne was in buying and selling the Lord of life, specially at so low a price. This the Lord did not appoint, or ordaine them to doe: yet did he or∣daine their most wicked deeds, and direct their malicious intentions to an happy end: to the re∣demption of all our soules, and to the fulfilling of this Prophecy. And so hee did ordaine Iudas his resolution to make away himself, unto the con∣firmation of our faith, and to the fulfilling of another Prophecie, not much observed (for ought I read) by most Interpreters. The first and last act that Iudas did, after hee had cast downe the thirty pieces of silver in the Temple, is recorded

by S. Matthew, 27.5. And he cast downe the pieces of silver in the Temple, and departed, and went and hanged himself.

3. This last act was prefigured, (as most have observed) by the fearefull end of Ahitophel. But was the maner of his dying, (which was some∣what more fearefull, then Ahitophels) any where else foretold? Yes, it was most remarkably fore∣prophecied Psalme 109. with its circumstances, or sad consequences. First, that the imprecations throughout that Psalme were literally meant of Iudas, though his name bee not exprest in it, is cleare from St. Peters speach unto the Assembly of Christs Disciples, for proceeding to the election of another Apostle, in Iudas his place; And in those dayes Peter stood up in the midst of the Disciples and said, (The number of the names together were about an hundred and twentie) Men, and Brethren, this Scripture must needs have been fulfilled, which the holy Ghost by the mouth of David spake before concerning Iudas,* 10.5 which was guide to them that tooke Iesus. For he was numbred with us, and had obtained part of this ministerie. Now this man purchased a field with the reward of iniquity, and falling headlong hee burst asunder in the midst, and all his bowels gushed out: and it was knowen unto all the dwellers at Ierusalem, insomuch, as that field in their proper tongue is called Aceldama, that is to say, The field of blood. For it is written in the Book of Psalmes, Let his habitation be desolate, and let no man dwell therein. And his Bishoprick let another take, Acts 1.15, 16, 17. Albeit the chief

Priest did bargaine for the field to bury strangers in, yet in asmuch, as the money wherewith they bought it, was Iudas his goods, not theirs; St. Peter held it no soloecisme to say, that this man, (to wit, Iudas) did purchase a field with the reward of iniquity. And seeing this field was purchased of a Potter, it is but one and the same maner of speach, which S. Matthew useth (by way of para∣phrase upon the Prophet Zachariah,) that Iudas did cast downe the thirty pieces of silver to the Potter in the house of the Lord. S. Matthew relates onely Iudas his hanging of himself: S. Peter addes fur∣ther, that falling headlong, hee burst asunder in the midst, and all his bowels gushed out. It seemes, or ra∣ther it is evident, that either the rope or the gal∣low tree did break: the later is more probable, if any heed bee to bee given to an old tradition, that he made choise of an Elder tree for the gal∣lows; a very brittle wood, and such as beares no good fruit, unlesse it bee that which is called the Jews-eare. But although we be bound to beleeve, that most of the imprecations in this Psalme were literally, and concludently meant of Iudas; yet it may be questioned, whether they were li∣terally meant of him alone, or directly intended against his person by the Prophet David. And however it was lawfull for the Prophets to pray directly against particular persons living in their owne time (which for any Christian living to doe is most abominable:) yet for the particular imprecations of this and some other Psalmists, which were not fulfilled till after ages, I cannot

but highly approve of Genebrards resolution up∣on this Psalme. The extract of his resolution is, that however David might have just occasions to supplicat for revenge upon some enemies to him, and to his Government, and to the God of Israel whose Deputy he was: Yet his direfull impreca∣tions throughout this Psalme, aimes at the whole hoast of impiety, or the body of impious men. And seeing Iudas was the chief or highest mem∣ber of that huge body with whom hee fought: the curses which he sent forth at randome (in re∣spect of future ages) did fall perpendicularly and most punctually, in fullest measure, upon this eminent Traytor to his King and Countrey; to his Lord God.

4. All the imprecations throughout this Psalme are Propheticall, and have been (at least respectively) long agoe fulfilled; but in which of them, the maner of this Traitors fearefull end was in particular punctually foretold, is not so cleare, as that the ordinary Reader will easily see it. Nor can hee be much holpen by any discove∣ries of most Interpreters. Many besides Iudas have hanged themselves: many have been surpri∣zed by sudden death, or smitten by Gods reven∣ging arrow, with sore diseases in a moment. Yet have wee read of none, in whose death, self in∣tentions and secret acute diseases did so concurre as they did in Iudas. His owne intention was onely to hang himself, and this he effected. But certainely there was somewhat more in it, then could naturally follow from this attempt; as that

hee should burst asunder in the middle, that all his bowels should gush out, and hasten his death before the ordinary time of expiration by the ordinary course of nature in such, as die that un∣naturall and accursed death, which he sought af∣ter. But the Psalmist had thus prophecied and prayed against him, Psalme 109.17. As he loved cursing, so let it come unto him: as hee delighted not in blessing, so let it bee farre from him. As hee clothed himself with cursing, like as with his garment; so let it come into his bowels like water, and like oile into his bones. Yet do we not reade, nor have we any occasion to suspect, that Iudas being a Com∣panion of the blessed Apostles till his death, and a continuall follower of Christ the blessed whilst hee lived on earth; was accustomed to sweare, curse, or blaspheme. His demeanor amongst them (doubtlesse) was civill, not prophane. How then were the Psalmists words punctually veri∣fied of him; He loved cursing: he delighted not in blessing? The meaning is, (as in many other pla∣ces of the Psalmists) that however hee did not openly sweare, curse, or blaspheme, or bewray his hate to goodnesse: yet in his heart hee did abhorre the wayes, which tend to peace and hap∣pinesse, and set himself not immediatly or direct∣ly to cursednesse. How then is he said to have lo∣ved cursing? Because through avarice, and stiffe adherence to sinister privat ends, which hee had secretly proposed unto himself; hee was diver∣ted from the wayes of peace and happinesse, (which is the end, that all men in the generall

seek and wish for) unto the crooked paths which winde to cursednesse and malediction. As his ad∣diction to these paths was secret and hid, so was the disease whereof he died. It gathered secretly, though suddenly within his body. It soaked like oile into his bones, and into his bowells like wa∣ter. And as a good Author (whose words, and name I now remember not) hath conjectured, he died of a dropsie more acute and sudden, then that disease naturally is. Yet however it bred within him, by causes naturall or supernaturall, it might be the true and naturall cause of his bur∣sting in the middle, and of the gushing out of his bowels. Of his sudden disease and destruction, other Psalmists had likewise prophecied.* 10.6 Now that these and the like Propheticall imprecations might be exactly and remarkably fulfilled in him; the righteous Lord would not suffer him to die meerely of strangling or suffocation, but smote him with these secret and sudden diseases; of what kind soever they were.

CHAP. XXIX. Of the Harmony betwixt the Evangelists narrations or historie [from the time our Saviour was senten∣ced to death, untill his expiration upon the Crosse:] and the Mosaicall prefigurations or Prophecies concerning his death and sufferings.

1 THere is no knowledge compa∣rable to the knowledge of CHRIST, nor is there any other part of this knowledge more usefull then the con∣templation of his Crosse. A Theame of which no private Christian can meditate too often, or too much, so he follow the directions of the learned for his practice. Of this argument a great many Inter∣preters have writ very much, and a good many very well, both for the doctrinall part, and for the usefull, which must bee grounded upon the doctrinall. The expressions of my meditations upon this point, or (which is all one) the use or application of this grand Article of belief, (for whom he died) or what is to bee done by them, who intend to be true partakers of this common salvation purchased by his Crosse: These and the like I must deferre, untill I have set downe (as God shall enable me) the doctrinall points of his humiliation (whereof the Crosse is the period,) and his exaltation, which was accomplisht by his ascension. That which must confirme and che∣rish

our belief, as well of his crosse, as of his re∣surrection and ascension; is the cleare harmony betweene the Evangelicall histories themselves, and the predictions or prefigurations of what they jointly or severally relate, recorded in the books of Moses and the Prophets, or the histo∣ricall volumes of the old Testament.

2. Hee bearing his Crosse, (saith S. Iohn) went forth unto a place called in the Hebrew Golgotha, Chap. 19.17. When they had mocked him (saith S. Mark) they took off the purple from him, and put his owne clothes on him, and led him out to crucifie him; and they compell one Simon a Cyrenian, who pas∣sed by, comming out of the Countrey, (the father of Alexander, and Rufus) to beare his Crosse, Chap. 15.20. Betwixt these two relations of S. Iohn and S. Mark, there is some variation, no contradicti∣on, no such appearance of contradiction, as might bee pickt betweene S. Matthew and the other E∣vangelists about his riding unto Jerusalem upon the Asse, and the Colt, as S. Matthew saith: or (as the others expresse) upon the Colt onely. But that appearance of contradiction (as hath been set downe before) will easily vanish, to him that peruseth the Prophet Zachariah & the Evan∣gelists, with an observant and cleare eye. For he might ride part of the way upon the one, and part upon the other. In like manner seeing his progresse from the Common hall unto Golgotha, was divisible, as the locall distance between them was, our Saviour himself might beare his Crosse some part of the way, or for a while: and Simon

the Cyrenian perhaps a greater part of the way, or for a longer time. Againe, seeing the Crosse it selfe was not onely divisible but actually divi∣ded, our Saviour might beare one part of it all the way, and Simon another for the most part of the way betweene the Praetorium and Golgotha. Nor is it probable that either of them should for any time, or for any portion of the way beare both the whole Crosse, and the Chapiter where∣on the title of his accusation was engrost by Pilar [Iesus of Nazareth King of the Iews.] That our Saviour did beare his Crosse out of the Praetorium or place of Judicature, is cleare from the foreci∣ted place of S. Iohn. And it is more then proba∣ble, that he did beare it all along the City, till he came to the publique gate, where the Souldiers meeting with Simon comming out of the Coun∣trey, compell him to goe back againe with them, and beare the Crosse to Golgotha. And as they came out (saith S. Matthew) or rather as they were comming forth (not from the Praetorium or Common-hall, but from the gates of the City) they found a man of Cyrene, him they compeld to beare his Crosse. It is cleare againe frome S. Luke 23.26. that Simon did beare the Crosse, JESUS going before him. Whether our Saviour did faint under it at the gate through feeblenesse of body, or by long watching, I will not dispute, much lesse determine; though some good Writers give this reason why Simon was compeld to beare it, being first laid upon our Saviour. But whether for this reason or some other, they took it from our Sa∣viours

shoulders, and laid it upon Simons; there was a mysterie in it, and at least, an Emblemati∣call expression of what our Saviour before had said, If any man will bee my Disciple, let him take up his crosse, and follow me. For this Simon questi∣onlesse either had been one of Christs Disciples before, or at this time became one, as his two sons Alexander and Rufus were, when S. Mark did write his Gospel. But it is very probable that they knew him for one of his Disciples, and for this reason compeld him to beare his Crosse, be∣ing not willing of himself to doe them any ser∣vice in such a wicked employment. Now though this man did meet JESUS, when hee was go∣ing out of the gate, (as we would say) by meere 2chance or fortune, that is, without any intention or forecast on his part so to doe; yet even this contingency was determined, and the thing it self intended by Divine providence, that wee might have a visible paterne set by this man, (though against his will) of that duty or service, which the Apostle prescribeth to all that intend to be Christs true Disciples. Iesus, that he might sanctifie the people with his owne blood, suffered with∣out the gate. Let us goe forth therefore unto him without the gate, bearing his reproach, Heb. 13.12, 13. Wee must doe that willingly which this man was compelled to doe; that is, renounce our intended wayes, and follow him, as this man did, bearing his Crosse.

3. After he was come to Golgotha, but before he was nailed to the Crosse; they gave him wine

mingled with gall (as S. Matthew saith) or (as S. Mark) with myrrhe. With what intention they ministred this bitter cup unto him, hee best knows: Not for his comfort (as I conjecture) but rather to adde gall unto wormewood, or to make the potion more loathsome unto him by these two bitter ingredients. For thus much the Psalmists words, (which were now in part ful∣filled of him) imply: I looked for some to take pity, but there was none, and for comforters but I found none. They gave mee also gall for my meat, and in my thirst they gave mee vineger to drinke, Psalm. 69.20, 21. Whether the other two which were crucified with him, had the like cup mini∣stred unto them, is uncertaine: but the Evange∣lists take no notice of what was done to them. Myrrhe mingled with wine being in some cases a strengthener, might bee offered to them, that they might die more couragiously: and our Sa∣viours mingled with myrrhe and gall, that the Psalmists complaint might bee more remarkably fulfilled in him, posuerunt fel in escam meam. When hee had tasted of this bitter cup; (saith S. Mat∣thew) hee would not drink, 27.34. They gave him to drink (saith S. Mark) wine mingled with myrrhe, but hee received it not, 15.23. To taste of it, and not to drink of it, (as S. Matthew saith) was not to receive it, or not to accept of it: so that there is no apparance of contradiction be∣twixt these two Evangelists; both of them re∣late the same truth: but neither of them the same truth fully. S. Mark omits the mingling of

the wine with gall; S. Matthew the mingling of it with myrrhe, and his not receiving of it: or rather to taste of it, not to drink of it, was both to receive it, and not to receive it.

4. That the Lord was crucified betwixt two malefactors, all the Evangelists agree without any variation in words: but the circumstance or or∣der of time wherein they were crucified, is not so punctually set downe by any of the Evangelists, as the circumstance or order of place. They were crucified all together, one neare to another; yet one after another in respect of time. Then were there two theeves crucified with him (saith S. Mat∣thew) one on the right hand, and another on the left, 27.38. This seemes to imply that our Saviour was the first that was crucified. So doth S. Marks relation, Chap. 15.27. And with him they crucified two theeves, one on the right hand, and another on the left. Nor doth S. Luke any way vary from these two Evangelists, Luk. 23.32, 33. And there were also two other malefactors led with him to bee put to death. And when they were come to the place which is called Calvary; there they crucified him, and the malefactors, one on the right hand, and another on the left. The crucifying of the Sonne of God be∣tweene two notorious malefactors, (as bad, if not worse then Barabbas was) upon a crosse, (as is probable) somewhat higher then the other two, was so plainely foretold by the Prophet Isaiah, Chap. 53. that his Prophecy needs no other Com∣ment, then that which S. Mark hath made upon this circumstance of place, wherein hee was cru∣cified.

And the Scripture was fulfilled which saith, And he was numbred with the transgressors, or, as the vulgar hath it, Et cum sceleratis reputatus est; Hee was not onely sentenced to death, but reputed also by the multitude as a notorious Malefactor; and for this reason crucified in the middle, and upon an higher Crosse. For this prerogative, or preeminence of place in capitall punishments, was by the custome of those times, and by other Nations since, allotted to the principall offenders or Ringleaders in mutinies, treasons, or rebelli∣ons. Now our Saviour (as the superscription of his Crosse doth witnesse,) was put to death for high treason. This is Iesus of Nazareth (or Jesus the Nazaren) the King of the Iews. This was the entire title, or full inscription, as the Reader will easily conceive, if he compare the foure Evange∣lists together, albeit none of them taken alone doth expresse so much.

5. It might more easily bee questioned then resolved (for the Evangelists say nothing expresly one way or other) whether Pilat himselfe did write this title, or caused it to be written by some under-Officer of the Court: or whether it were first written in the Court of Justice, or at the place of execution. Pilat (saith S. Iohn) wrote a title, and put it on the Crosse, and the writing was JESUS of NAZARETH King of the Jews. Iohn 19.19. The superscription of his accusation was (saith S. Mark) The King of the Iews, Chap. 15.26. To mee it seemes probable that this title was written or dictated by Pilat in the place of

Judicature, because I finde no probable reason to conjecture that Pilat should be present in per∣son at the place of execution. It is probable a∣gaine from S. Matthew, that the table or chapiter, wherein this title was written, was not set up till after hee was crucified: Sitting downe, they watched there, and set over his head his accusation written, This is Iesus the King of the Iews, Matt. 27.36, 37. And S. Iohns words Chap. 19.20. to my apprehension doe more then intimate, that few or none besides Pilat himself did know of this inscription, before the Crosse was pitched, and our Saviour nailed unto it. This title (saith hee) then read many of the Iews: for the place where Ie∣sus was crucified, was nigh to the Citie. To what these last words should referre I cannot conje∣cture, unlesse it bee to give us notice, that the Jews which read this title might speedily in∣forme the high Priests what Pilat had written, and they as speedily intreat Pilat (as they boldly did) to correct or amend this superscription: for so it immediatly follows in the Evangelist; Then said the chief Priests of the Iews to Pilat, Write not, the King of the Iews, but that hee said, I am the King of the Iews. But Pilat answered, What I have written, I have written, verse 23. The same Lord who had made Caiaphas not long before to pro∣phecie, did now guide Pilats hands and thoughts (though not to prophecie, yet) to proclaime unto the world in Hebrew, Greek, and Latin, that this harmelesse man whom they had first con∣demned in their owne Consistory for blasphemy

against God; and afterwards indited of high treason against Caesar; was indeed their true and lawfull King: a greater and more just King then Caesar himself was; and (as the Centurion after∣wards confessed) the very Sonne of God. Whether the title and inscription of the crimes, and names of the parties crucified were usuall amongst the Romans, or used at this time onely, and that over our Saviours head alone, I leave unto the Readers search, or to such as have leisure to study Roman rites or Antiquities.

6. Pilat in all probability did write, or cause to bee written this superscription, to avoid the calumniations of the Jews before the Roman Caesar, unto whose accusations hee had beene the more liable, if he had suffered the crime preten∣ded by them to have slept, or buried it in silence without any publique Record, that hee had pu∣nished JESUS of NAZARETH, as a trai∣tor to the Roman Emperour. After this inscrip∣tion of his accusation was set up over his head, they that passed by reviled him wagging their heads, saying, Thou that destroyest the Temple, and buildest it in three dayes, save thy self. If thou be the Sonne of God come downe from the Crosse. Likewise also the chief Priests mocking him, with the Scribes and Elders said: Hee saved others, himself hee cannot save. If hee be the King of Israel, let him now come downe from the Crosse, and we will beleeve him: hee trusted in God, let him deliver him now, if hee will have him; for he said, I am the Sonne of God, Matt. 27.39, 40, &c. All these, and the like indigni∣ties

done unto him betwixt the time of the in∣scription over his Crosse untill the sixth houre, are so clearely and punctually foretold by the Author of the 22. Psalme, that it might well be questioned, whether the Psalmist did speake all this in the person of Christ alone, or respectively of himself: that is in other termes, whether this Psalme was meerely propheticall as that 53. Chap. of Isaiah (for ought I conceive) is: or typically propheticall. I rather assent unto their opinion, who grant this Psalme to be meant (for the most part at least) of David himself; or of the Au∣thor of it, whosoever hee was, according to the literall or historicall sense, though more exactly by much to be fulfilled according both to the my∣sticall and exquisite literall sense in that Sonne of David, of whom David himselfe and most of the Prophets in their extreamest sufferings were but types or shadows. Unto whose Poeticall or hy∣perbolicall expressions of their personall grievan∣ces in their severall generations, the personall sufferings of the Sonne of God were in succession of time to be commensurably fitted, after such a maner, as a body in his groweth is to the gar∣ment which in its infancy was farre too wide for it. Some passages in this Psalme there are, which cannot in any sense befit our Saviour, but the Psalmist alone; some againe which fit our Savi∣our much better then they did this Psalmist or any other propheticall type or shadow of him. Such are the casting of lots upon his vesture; the piercing of his hands and feet. But what occasi∣ons

soever this Psalmist had to utter the like complaints, there is no character either of despe∣ration or murmuring against his God in these his afflictions throughout this whole Psalme: Much lesse was there any inclination either to despaire or impatience, in the Sonne of God in whom a∣lone this Psalme was exactly fulfilled. Neither was this Psalme, or any other to bee fulfilled in him, or by him according to the characters of im∣patience or least intimation of doubt or despaire in this Psalmist; but according to their cheerefull embracements of their present afflictions and crosses, according to their confidence and hope of deliverance from them, and exaltation or re∣stauration into Gods most speciall favour after them. All the delineations or characters of heroi∣call qualities in the Psalmists, were to be substan∣tially and exactly fulfilled in the Sonne of God. The conclusion of the latter part of this Psalme from the 21. verse to the end is full of hope and comfort on the Psalmists owne part; and a di∣vine Prophecie of the victory, which the Sonne of God, of whom he was the type or shadow, should obtaine over death, paines, and sorrows more grievous then hee himself did suffer. In this vision of the Sonne of Gods victory over all these, David did foresee and rejoyced to foresee his owne redemption from the present griefs and sorrows of heart, with which hee was com∣passed. Briefly, this 22. Psalme from the begin∣ning to the end lies under the self same observa∣tion with the * 10.7 sixteenth Psalme, which with∣out

all question was penned by David him∣selfe.

7. But seeing it is to be confessed by all, that the most part of our Saviours sufferings upon the Crosse, whether inwardly in body, or in cursed speeches, revilings, and taunts; are most clearely foretold in that 22. Psalme: This ministred to me an occasion of a new quaere, why our Savi∣our (during all the time of his lingring paines upon the Crosse) should rehearse onely the first words of this Psalme: and why them onely, af∣ter all the rest, which did literally and exactly concerne him, had been visibly and audibly ful∣filled in his bodily sufferances, grievous paines, and other indignities done unto him. Why did hee not repeat that part of this Psalme, [They pierced my hands and my feet,] when they first nai∣led him unto the Crosse? or why not the 18. verse, They parted my garments, &c. at that instant, wherein the Souldiers cast lots, whose his vesture should bee? or why not the 7. and the 8. verses of the same Psalme, All they that see me, laugh mee to scorne: they shoot out their lips: they shake their heads, saying, [He trusted in the Lord;] at that very time, when they that passed by, and the Priests and Elders that stood by the Crosse, reviled him, wagging their heads? All these indignities were done unto him before the sixth houre, and in the open Sunne: whereas he did not utter the words of complaint, wherewith the Psalmist beginneth his Psalme, untill the ninth houre. When the sixth houre was come, (saith S. Mark) there was darknesse

over the whole land untill the ninth houre. And at the ninth houre Iesus cried with a loud voice, saying, Eloi, Eloi lamasabacthani, which is being interpreted, My God, my God why hast thou forsaken mee? Mark. 15.33, 34. S. Matthew relateth the same story, in the same order, and circumstance of time, onely with this variation in words, Eli, Eli lama∣sabacthani? Matt. 27.46. S. Mark it seemes, rela∣teth the words in the Syriack or Chaldee then usuall: S. Matthew in the same syllables our Savi∣our spoke them, and as they are in the Psalmist; for Eli comes neerer to the name of Elias then Eloi: and might more easily occasion that mi∣stake in the multitude, which both the Evange∣lists relate; then if hee had cried Eloi: for that was the usuall appellation of God in those times. Some of them that stood by (saith S. Mark) when they heard it, said, Behold he calleth Elias, Mark 15.35. Some of them (saith S. Matthew) that stood there, when they heard that, said, This man calleth for Elias. And straightway, one of them ranne and took a sponge, and filled it with vineger, and put it on a reed, and gave it him to drink: the rest said, Let bee; let us see, whether Elias will come to save him, Matth. 27.47, &c. Betweene S. Matthew, and S. Mark in this last clause, concerning vinegar which was given unto him; there is some varia∣tion in words. And one ranne (saith S. Mark) and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone, let us see whether Elias will come to take him downe, Mark 15.36. S. Mark appropriateth that speech unto the

party, which ranne to give him vinegar, which S. Matthew ascribeth to the rest of the multitude seeking (as his words seeme to import) to inhi∣bite him from doing that which he did. This va∣riation in words betwixt these two Evangelists, hath occasioned a question more proper to the Schooles of Physick then of Divinity, as Whe∣ther the drinking of vinegar be more effectuall to pro∣long life, or hasten death in bodies fainting, specially for want of blood. S. Marks relation seemeth to imply that the intention of the party, which rann to give him vinegar, was to prolong his life for a while, to trie whether Elias would come, and take him downe from the Crosse. But from S. Matthews relation of the same story, it is proba∣ble that the multitude which heard him utter these words. My God, my God why hast thou forsa∣ken mee? did presume that vinegar would shorten his life; and for this reason, as much as in them lay, did inhibite the other to give him vinegar, lest it might have been replied, that Elias would have come to releeve him, if he had not hastned his death. But vinegar as it is thought by Galen himself, (if some good Commentators doe not misquote him) mingled with hyssop, is a streng∣thener; and that the vessell of vinegar which S. Iohn saith stood by the Crosse, was set there on purpose to keepe such as were crucified from fainting. However, there is no contradiction be∣tweene the Evangelists. For the multitude did therefore inhibite him, that ranne for vinegar, lest by thus doing, hee should prolong his life;

as if they had said. Seeing he calls for Elias, stay thine hand, and see whether Elias will come to recover him in his fainting. And he which gave him vinegar, after he had given it him, did con∣forme himself unto the rest, as if hee had said; I have done this kindnesse for him to prolong his life a while, let us see whether Elias will come and take him downe, and free him from the Crosse. The truth is, that albeit he which made such hast to minister vinegar unto him, did doe this feat at the same time, or about that instant wherein our Saviour cried out, Eli, Eli lama∣sabacthani; yet this exclamation did no way cause him to make such speed, but rather moved the rest which heard these words (perhaps better then hee did,) to disswade him from doing that which he intended upon another occasion. That which moved him to doe, as he did, was another speech of our Saviours uttered by him, when he was on the Crosse; either immediatly before, or immediately after hee cried out, Eli, Eli, &c. though not with such a loud voice, as hee uttered that. And this speech is mentioned onely by S. Iohn 19.28, 29. Iesus knowing that all things were now accomplished, that the Scripture might bee ful∣filled said, I thirst. Now there was a vessell full of vinegar, and they filled a spunge full of vinegar, and put it upon hyssope, and put it to his mouth. When Ie∣sus therefore had received the vinegar, he said, It is finished. So that the intention of him that filled the spunge with vinegar, and put it upon hyssop, and put it to his mouth, was to quench his thirst

whereof hee complained. But whether St. Iohn meaneth the same thing by hyssop, which the other two Evangelists meane by the reed: or whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Ecclesiasticall Greek, bee the same with that which wee call hyssop, or ra∣ther rosemarie, which is rather a frutex, then an hearb, and better resembleth a reed then hyssop; let professed Criticks, or such as have leasure to peruse Herbalists, or such as write of plants, de∣termine. Many probabilities there are, and to my remembrance alledged by Gerard (not the famous Herbalist) but that learned Divine yet living, which half perswades me that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Ecclesiasticall Greek seems to be derived, was the branches or stalks of Rose∣mary. But these are points, wherein a man may bee altogether ignorant without any detriment; or very skilfull without any great advantage to the knowledge of JESUS CHRIST, and of him crucified. But unto this Ocean of celestiall knowledge, the fulfilling of every prophecie, of every legall ceremonie, of every historicall type or shadow, maketh some addition.

8. Amongst other prophecies or testimonies typically propheticall, which remained to be ful∣filled after our Saviour cried out with a loud voice, Eli, Eli lamasabacthani; that complaint of the Psalmist, 69.22. was one; They gave mee also gall for to eate, and in my thirst they gave me vinegar to drink. Hee saith not, They gave him gall to eate in his hunger: and for this reason haply hee would not receive the wine which was

mingled with gall by way of scorne or mocking (at S. Luke instructs us, 23.36.) as being then nei∣ther hungry nor thirstie. But S. Iohn informeth us, hee received the vinegar offered unto him at the ninth houre, because he was in extremity of thirst. At this houre and not before, that of the Psalmist 22. was remarkably fulfilled in him; My strength is dried up like a po••sheard, and my tongue cleaveth to my jaws: Thou hast brought me to the dust of death, verse 15. As after his fasting forty dayes in the wildernesse, hee was tempted with hunger: so after his lingring paines upon the Crosse, hee was truely thirsty: and upon this sensible experience of the greatest bodily grievance that can befall a man, hee said, I am athirst, but not with a loud voice or exclamati∣on. Whether he first said, I am a thirst, and then cried out with a loud voice, My God, My God why hast thou forsaken mee? Or first cried out. My God, my God why hast thou forsaken mee? and then said, I am athirst, I will not dispute, because I cannot determine. The later of the two seemeth to mee more probable. However; neither his speech nor exclamation intimate any touch of im∣patience, much lesse of despaire; but onely a de∣sire to give the world notice that this 22. Psalme was specially meant of him; and that all which was meant of him concerning his humiliation or indignities done unto him upon the Crosse, were now fulfilled; and that there remained one or two sayings of the same or some other Psalmist to bee fulfilled before his death, especially by re∣ceiving

the vinegar. For when hee had received it, (saith S, Iohn) he said, Consummatum est, It is finished; as if he had said, Now my sufferings and indignities are at an end. Yet besides the bodily thirst, wherewith hee was at the ninth houre more deepely touched, then with hunger in the wildernesse, there was a thirsty desire of his soule to be dissolved from the body, and to be with his Father. And in this his last extremity, that other complaint of David was most exactly fulfilled, I stretch forth my hands unto thee: my soule thirsteth after thee, as a thirsty land. Heare mee speedily, O Lord, my spirit faileth: hide not thy face from me, lest I be like unto them that goe downe into the pit. I remember the dayes of old, I meditate on all thy works; I muse on all the works of thy hands, Psalm. 143.6, 7. David was delivered from the pit which he fea∣red, but our Saviour was speedily heard for that he prayed; which was, that his body might goe unto the grave, and his soule and spirit unto his Father. And albeit S. Iohn instructeth us, that after he had received the vinegar, and said, It is finished;* 10.8 he gave up the Ghost: Yet S. Matthew, and S. Mark tell us, that hee cried againe with a loud voice, and so gave up the Ghost. The arti∣culation of this loud voice or cry, is registred onely by S. Luke 23.46. And when Iesus had cried with a loud voice, hee said, Father, into thine hands I commend my spirit. And having said thus, hee gave up the Ghost. And in this cry or speech, an∣other Scripture or prayer of David was exactly fulfilled, Pull mee out of the net that they have laid

privily for mee: for thou art my strength. Into thine hands I commend my Spirit, Psalm. 31.4, 5. But how was this fulfilled in him? Surely as the Pro∣phet, or the Holy Ghost by whom hee spake, did meane it. How then was it meant of him? Not meerely Prophetically, but typically of the Psal∣mist, and more really and punctually of him. The Psalmist in his owne person, or as acting his owne part, did commend his Spirit to God his Redeemer, in hope to be redeemed from death, or danger of body intended against him. The Redeemer of Mankind using the same words de∣sired bodily death, or dissolution of body and soule, commending his soule or spirit by a dying wish into his Fathers hands.

9. The 143. Psalme (as the inscription of the Septuagint informeth us) was composed by Da∣vid, when his Sonne Absalom with his complices did pursue him: and the sixth verse, I stretch out my hands, &c. is signed with a Selah, a note, or character as I take it, (not of musick onely) but of some greater mystery to be fulfilled. The my∣sterie in this particular was this, that as David after hee had in his owne person prayed for deli∣verance, and was heard; so was the Sonne of David instantly after hee had received the vine∣gar, delivered from the torments of death or bo∣dily paines. When Iesus therefore had received the vinegar (saith S. Iohn) hee said, It is finished: and hee bowed his head, and gave up the Ghost, 19.30. If we consider either the 143. Psalme, or the 31. as literally meant of David: there is no intima∣tion

of any distraction of mind in him; much lesse was there any inclination to any distraction, discontent or distrust, in JESUS the Sonne of GOD, in whom whatsoever was commendably acted by David in his distresse, was most punctu∣ally and exquisitely fulfilled of this our blessed Saviour in all his sufferings. His memory was most fresh, and his patience most remarkable, when his mortall spirits were expiring.

10. That ejaculation, Psalm. 31.6. Into thy hands I commend my spirit; was (saith Maldonat) meant of Christ in another sense, then it was of David: rather fulfilled of Christ in a more ex∣quisite sense, then it had been verified of David. David according to the literall and historicall sense being in distresse, commends the tuition or safety of his soule unto God, directing his prayer for speedy deliverance from that bodily danger, wherewith hee was beset, unto Adonai Iehova unto the Lord of truth, or the Lord God his Re∣deemer. Pull mee out of the net, that they have laid privily for mee: for thou art my strength, &c. Thou hast redeemed me, O Lord of truth, Psal. 31.4, 5. The Lord God Redeemer of mankind directs his prayer unto his Father, Father into thy hands I commend my spirit, after hee had suffered all the disgraces, paines, and tortures, whereof any mor∣tall body was ever capable. This delivery, or sur∣render of his life, and soule vivâ voce, at the ve∣ry moment or point of death, into his Fathers hands, did move the heathen Centurion to say, Of a truth, this man was the Son of God, Mar. 15.39.

When the Centurion (saith S. Luke) saw what was done, he glorified God, saying, Certainely this was a righteous man, Luk. 23.47. This is in effect the very same which S. Mark saith. For, in that the Centurion did acknowledge him for a righteous man; he did necessarily in his heart acknowledge him to bee the Sonne of God, because hee had so profest of himself. That righteousnesse, which the Centurion ascribeth unto him, was the truth of his confession before Pilat, when hee was ex∣amined upon this interrogatory, [Art thou then the Sonne of God?] now more fully proved and declared unto the world by the strange maner of his death.

11. The confession of this heathen man, was more Christian, then the questions, which some Schoolemen have moved upon the delivery of his soule vivâ voce into his Fathers hands. For so, some have questioned, whether he were homicida sui, or made away himself by actuall dissolution of his soule from his body, before the violence and cruelty of the tortures whereto his Enemies put him, could by course of nature work this di∣vorce. Surely, if hee did any way prevent the death intended against him by the Jews, or short∣ned his owne naturall life, though but for a mo∣ment; they had not been so true, and proper murderers of him, as the Apostle intimateth, and we Christians beleeve they were. For albeit Abimelech had received a deadly incurable wound by the hands of a woman; yet hee died by the hands of his Page or Armour-bearer: And a

certaine woman cast a piece of a milstone upon Abime∣lechs head, and all to brake his scull. Then hee called hastily unto the young man his Armour-bearer, and said unto him, Draw out thy sword and slay mee; that men say not of me, A woman slew him. And his young man thrust him through, and hee died, Judg. 9.53, 54. But as some Schoolemen have in the disquisition of this point gone too farre: so others have acutely resolved the difficulty, and elegantly reconciled the difference in opinions. Mors Christi non fuit verè miraculosa, erat tamen miraculum in morte Christi. Christ did no way make away himself, or die by miracle, but by course of nature; Yet was it a true miracle, that his life and spirits being so farre spent, he should have speech and memory so perfect, as to make delivery of his soule into his Fathers hands viva voce, at the very moment of his expiration. The Jews, and Romans did truely, and properly take away his life; and yet hee did as truely and pro∣perly animam ponere, lay downe his life for his sheepe, in that hee patiently submitted himself to their tyrannicall cruelty: and more sweetly and placidly resigned up his soule into his Fa∣thers hands at the instant of death by course of nature, or perhaps a little after it, than a sheepe doth his fleece unto the shearer or his owner. In this resignation or bequeathing of his soule thus placidly into his Fathers hands, in his inimi∣table patience in all his sufferings, whether of torture or indignities, there was a most exact concurrence, (or coincidence rather) of all for∣mer

sacrifices and obedience; more then the quin∣tessence of those sacrifices, wherewith God was alwayes best pleased, that is, the sacrifice of a con∣trite spirit, and broken heart not humbled, but humbling it self unto death. The most ful and proper satisfactory sacrifice, that could be requi∣red by God or desired by man: a sacrifice so com∣pleat, as no wisedome besides wisedome truely in∣finite, could have conceived: no person besides the person of him that was truly God, could have offered or performed.

CHAP. XXX. That the Sonne of God should be offered up in bloody sacrifice, was concludently prefigured by the intended death of Isaac.

1 THat the Sonne of God should be thus offered as a true and proper bloody sacrifice, was concludently prefigured by the sacrifice of Isaac intended by his father Abraham: That the Crosse whereon he offered himselfe, should be the very Altar of Altars, the body which the le∣gal Altars did foreshadow; and that this Crosse should be erected without the gate of Jerusalem, was foreshadowed by other matters of fact re∣corded by Moses. To begin with the first type, to wit, Isaac. The place appointed by God himself for the sacrifice of Isaac, was either the Mount,

whereon the Temple stood, or some Mount neer unto it, if not Calvary it self. And when Abraham came neere to the foot of the Mount (which of the Mountains of Moriah soever it were) he laid the wood for the burnt offering on Isaac his sonne * 10.9. Isaac then bare his crosse unwittingly, and was after∣wards willing by gentle perswasions to die upon the wood, which he bare. For if he had detested or abhorred the fact intended upon him, hee was of years and strength sufficient to have resisted his father, he being at least twenty five years of age, and Abraham one hundred twenty five. Now our Saviour (as the Evangelists record) went forth bearing his crosse unto a place called in Hebrew Golgo∣tha, either a place where the sculs of dead men were laid, or rather for the forme or fashion of it like a scull: But here some curious Inquisitor, or one disposed to examine or scann the relations of the Evangelists, as Lawyers doe later evidences by more ancient deeds; would interpose this, or the like exception, [Non concordat cum originali.] For our Saviour CHRIST (as the Evangelists record) was really sacrificed, actually crucified, and put to death, but so was not Isaac as Moses tels us. But all this will inferr no more, then all good Christians must of necessity grant, to wit, that the Evangelicall records are more than meer exemplifications of Moses. For that which was verified or truly foreshadowed in Abrahams rea∣dinesse to sacrifice his onely sonne; and in his sons willingnesse to be sacrificed by him: was to be re∣ally, and exactly fulfilled of God the Father, who

had bound himself by promise to give his onely sonne unto Mankinde, and in the willingnesse of this his onely sonne JESUS CHRIST, to be offered up in sacrifice for the sinnes of the world. Our Apostle is not afraid to say, that Abraham by faith offered up his onely sonne (that very man upon whose life or death, the fulfilling of the promises made to Abraham and his seed, did depend:) ac∣counting or being resolved, that God was able to raise him up even from the dead, from whence also he recei∣ved him in a figure. Heb. 11.17, 18. Isaac then was a true figure both of Christs death and resurrection. And Abraham first in stretching forth his hands to slay his onely sonne; and secondly in being prohi∣bited by God from accomplishing his resolution: did accurately foreshadow those fundamentall truths, which wee Christians beleeve concerning the true and bodily death, and resurrection of our Lord and Saviour. Abraham (by benigne Inter∣pretation of the minde or resolution for the very fact or deed) did both sacrifice his onely son, and receive him from the dead.

2. But was there no more then a tentation or tryall of Abrahams faith in that story of Moses, Gen. 22? If no more then so, the tempting or try∣all it self might seem superfluous. For God who knoweth all things, aswell possible as determinate or future, did most infallibly know what Abraham would do upon his command, what hee would leave undone upon expresse prohibition. This onely concludeth that the omnipotent and all-seeing Father of power did not stand in need of

the determination of Abrahams will, either to foresee or determine that which upon this actuall obedience of Abraham, he did first binde himself by oath to performe: That which long before he had decreed ad extra, and in his generall expressi∣on of his mercy and loving kindnesse; he had pro∣mised to doe. We had his promise before Man∣kinde was actually propagated or multiplyed up∣on the earth, that the womans seed should bruise the old Serpents head, which had seduced her. The like comfortable words were at sundry times interpo∣sed by God himself to Noah and Abraham.

3. But upon this present fact of Abraham, the same Lord interposeth his oath, (and it was the first oath which we reade, that God did make) for the fulfilling of the generall promise in one of Abrahams seed, Because thou hast done this thing, and hast not spared thine onely sonne; by my self have I sworne, — that in thy seed all the Nations of the Earth shall be blessed. But did not this God of mer∣cy and consolation infallibly know that Abraham would be ready to doe all that hee commanded him to doe? Yes certainely and more then so, that Abraham should not doe all which he first com∣manded him to doe. Why then did he command him to sacrifice his only son Isaac? To this end that he might have Abrahams full consent to offer up one of his seed, but not Isaac; for the accomplish∣ing of the blessing promised to mankind from the date of the curse pronounced against the first wo∣man. Inasmuch as Abraham was willing to sacri∣fice his onely sonne, the son of his old age, whom

he loved more dearely, then he could have done any one or more sonnes, or then he could have lo∣ved him if he had been the sonne of his middle age: his consent for the sacrificing of any other either of his or Isaacs posterity, whosoever hee were, was evidently included in this his extraor∣dinary obedience. And yet so graciously and lo∣vingly did God deale with Abraham, that albeit he was the Lord of all, and Abrahams most graci∣ous Lord in particular; that he would not seize upon any of Abrahams seed for a sacrifice of atone∣ment betwixt himself and the whole world, with∣out Abrahams consent. This gracious Lord then by interposing the forementioned oath, [that in Abra∣hams seed all the Natiōs of the Earth should be blessed] was abundantly mercifull not to Abraham onely, but unto all mankinde by him. And yet as Rupertus (out of S. Chrysostom if my memory failes me not) observeth, this abundant mercy was not diluta misericordia, that is, this mercy though incompara∣ble, was well placed, and the accomplishment of it assured upon most just and equitable, though not upon any valuable considerations. Quaesivit Deus titulum in Abrahamo, saith this Author, &c. God from the first promise made to mankinde did ex∣pect a fit occasion to confirme it by solemn oath, and found out Abraham a man (quoad haec) accor∣ding to his owne heart for accepting this league or covenant betwixt him and man upon earnest given or resolved to be given by Abraham. For God had before determined to give his Sonne for the redemption of men, and now finding

Abraham most willing and ready to give him his onely Son, and finding also Abrahams onely son o∣bedient unto death: he binds himself by solemn oath, that he would give his onely Son; & that his onely Sonne being made the seed of Abraham, should be more willing then Isaac was to be offe∣red up in bloody sacrifice for the redemption of Mankinde. But the contents or importances of Gods covenant made by oath unto Abraham, were they to be handled alone, would require a larger volume and longer disquisition, then I dare in these yeares and in this weaknesse project. So much of them as I conceive to be pertinent unto these Commentaries upon the Apostles Creed, shall be intermingled (by Gods assistance) in the explication of the articles following.

4. But taking all that hath beene said for gran∣ted, to wit, that God by demanding Isaac in sacri∣fice, or by pressing Abraham to be the Sacrificer, did binde himself by oath to offer up his onely sonne in such a bloody sacrifice, as Abraham had destinated Isaac unto: Yet the captious Jews, or other Infidels would thus except, that Abraham never intended, nor was he by God commanded to offer up his onely sonne Isaac upon the crosse: for that did not onely imply a bloody, but an ac∣cursed kinde of death. This indeed is the maine stumbling block to the Jew, who perhaps would not so much as have scunnered at the Altar, if our Saviour had beene offered upon it, specially in the Temple, or in the Courts adjoyning. The next quaeries then, for satisfaction of the Jews or other

Infidels (if God at any time shall vouchsafe them eyes to see, or eares to heare) are, in what sacred writings acknowledged by them, the bloo∣dy sacrifice of Abrahams seed, or his sufferings up∣on a tree or crosse without the City of Jerusalem, not in the courts or precincts of the Lords house, were either foretold or foreshadowed.

CHAP. XXXI. That the Sonne of God should be offered upon a tree or crosse, was prefigured by Moses his erection of the brazen Serpent in the wildernesse.

1 THat the death of the Messias or Sonne of God upon the Crosse, was prefigured by Moses his lifting up of the brazen Serpent upon a pole, (perhaps a crosse) in the wil∣dernesse: this Sonne of God did instruct his timorous Disciple Nicodemus, who came to him by night, more fully, then he did such as were his daily followers, untill the time approached wherein he was to suffer this ignomi∣nious death. His sacred Catechisme to this Disci∣ple, is exactly registred by S. Iohn, and uttered by him some yeares before that last feast of Taber∣nacles whereat Nicodemus was present. Ioh. 7. No man (saith our Saviour unto him) hath ascended up to heaven, but he that came downe from heaven, even the Sonne of man which is in heaven: and as Moses

lifted up the Serpent in the wildernesse, even so must the Sonne of man be lifted up. While the Sonne of man was lifted up, the Sonne of God was likewise lifted up, that is, by way of sacrifice, or atone∣ment. That the efficacy of this atonement should proceed from vertue or power of himself as he was the Sonne of God, he himself instructeth us, ver. 16. For God so loved the world, that he gave his onely begotten Sonne, that whosoever beleeved in him, should not perish, but have everlasting life: for God sent not his Sonne into the world to condemne it, but that the world through him might be saved. The end then of his comming into the world was to save it, and the end of his lifting up upon the crosse was to draw all men to look upon him, as the Is∣raëlites, who were stung with fiery serpents, did upon the brazen Serpent, which Moses erected in the wildernesse. To this purpose he afterwards ex∣pounds himself, when he repeateth his Catechis∣me made to Nicodemus, unto the people, Ioh. 12. And I, if I be lift up from the earth, will draw all men unto me. He did and doth draw all men unto him, not drag any after him. Such as will not be gently drawn by him, their perdition is from themselves: and however all shall not in the issue be saved by him, yet he is the Saviour of all, though especially of such as beleeve, that is, of such as out of the sense and feeling of their sinnes, (which are the stings of death,) seeke that remedy for their souls from meditations upon the crosse or upon him crucified, which Gods people in the wilder∣nesse did for their bodies by looking upon the

brazen Serpent erected by Moses.

2. That bodily salvation which they enjoyed by observing of this divine prescript, was not procured by the materiall Serpent on which they looked, but by the vertue of that invisible pow∣er whose spirituall efficacie was in times follow∣ing to bee more visibly manifested in the accom∣plishment of that grand mystery, which this strange temporall healing did prefigure: and that was the future cure of our Soules; our delive∣rance from the tyranny of the old Serpent by the Sonne of God becomming the Sonne of man, and vouchsafing to bee lift up from the earth up∣on the Crosse. For it was requisit that upon them exercising tyranny, should come penury, which they could not avoid; but to these it should onely be shewed how their Enemies were tormented. For when the horrible fiercenesse of beasts came upon these, and they perished with the stings of crooked Serpents, thy wrath endured not for ever. But they were troubled for a small season, that they might bee admonished, having a signe of salvation to put them in remem∣brance of the commandment of thy Law. For hee that turned himself toward it, was not healed by the thing which hee saw, but by thee which art the Savi∣our of all, Wisd. 16.4, 5, 6, 7.

3. Shall wee say then that the brazen Serpent was a true picture or type of Christ? So, many have from the forecited place of S. Iohn conclu∣ded; and of these many, not a few have sought out divers properties of brasse, and of Serpents, more then accurate naturalists before had

knowne, to salve up the apparant incongruity betwixt the picture and the body, which they would have it to represent. But when they have said all they can, or others more then they could for them, the congruity will bee no better then si gryphes jungantur equis. For what correspon∣dencie or conveniency can there bee betweene the Serpent, and the womans seed? Shall we at∣tempt to foreshadow light by darknesse? or make a league betwixt Christ, and Beliall? All that which our Saviours exposition upon Moses his fact will concludently inferre, is briefly this, that the mystery of his suffering upon the Crosse was prefigured by the erection of the brazen Serpent: and by the comfort which the wounded Israelites found by looking upon it.

4. Ahitophels treachery against his Master Da∣vid did truely foreshadow the betraying of Da∣vids Lord by Iudas; yet no man will hence con∣clude, that Ahitophel was a type of Christ or of his death, but rather of Iudas and his fearefull end. Nor was the brazen Serpent any other wayes a type of Christs person, then Ahitophel was, that is no type at all: yet a more excellent type of that old Serpent whom the womans seed was to vanquish, then Ahitophel was of Iudas. And the erection of this Serpent upon a pole or tree, was a prophecie or speaking picture that the victory of the womans seed or Sonne of God over Satan, should be accomplisht upon the Crosse. This Interpretation I learne from our Saviour himself, Iohn 12.31. Now is the judgement of this

world, now shall the prince of this world bee cast out. Now, that is, when the Sonne of man shall bee lift up. The Crosse then was the scene or stage, wherein the long duell was to bee determined; and the destruction of the old fiery Serpent upon the stage was excellently foreshadowed by the lifting up of the brazen Serpent in the wilder∣nesse, which questionlesse did better represent a dead, wounded, or bruised Serpent, then a live or active one. This interpretation or display of that sacred Embleme, is most consonant to the histo∣ricall circumstances and occasions, which Moses had to make, and set up the brazen Serpent upon a pole to the view of all the people. God from the fall of our first Parents did by way of punish∣ment, as well upon the woman and her seed, as upon the Serpent and his seed, which had seduced her, denounce a perpetuall enmity betweene them. Now albeit this enmity did principally consist between the womans seed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is our Saviour, and the old Serpent, that is the De∣vill and their followers: Yet this spirituall enmi∣tie was visibly represented to the world by that antipathy which in course of nature is usually ex∣perienced betweene men and bodily Serpents. And this enmity (specially on the Serpents part) was never more remarkable then in the wilder∣nesse when the murmuring Israelites did tempt the Lord their God after the same manner, as the first woman had done, that is by lusting after meats for that time and place forbidden; by loa∣thing Manna and heavenly food which God had

plentifully provided for them. And they departed from the mount Hor by the way of the red Sea, to com∣passe the land of Edom: and the people were sore greeved, because of the way. And the people spake against God, and against Moses, saying, Wherefore have yee brought us out of Aegypt to die in the wilder∣nesse? for here is neither bread nor water, and our soule loatheth this light bread. Wherefore the Lord sent fiery Serpents among the people which stang the people, so that many of the children of Israel died. Therefore the people came to Moses and said, Wee have sinned for wee have spoken against the Lord, and against thee: pray unto the Lord, that hee take away the Serpents from us. And Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery Serpent, and set it upon a pole: and it shall come to passe, that every one that is bitten when hee looketh upon it, shall live. And Moses made a Serpent of brasse and put it upon a pole, and it came to passe, if a Serpent had bitten any man, when hee beheld the Serpent of brasse, hee lived, Num. 21.4, 5, 6, 7, 8, &c.

5. The importance or implication of the hi∣storie, is, that as God had now brought that curse upon them, which had been denounced against the womans seed from her first sinne: so in case they would not tempt the Lord their God by re∣newing their first Parents sinne, they should in good time see the curse denounced against the old Serpent, that is the crushing of his head, as ex∣actly fulfilled as the punishment upon the wo∣mans seed had beene by the fiery Serpents in bi∣ting

their heeles: That the same Lord who had now saved them from the poison of these lesser bodily Serpents, would in his good time deprive the old Serpent of his deadly sting, and destroy death it self by dying upon the Crosse. The ex∣perience of woes or calamities threatned against disobedience, is usually given by Gods * 10.10 Pro∣phets as a pledge or earnest for the accomplish∣ment of the good things, which he hath promi∣sed to the penitent.

6. That which specially did first perswade me thus to display the Embleme of the brazen Ser∣pent, was the demolition of it by good Hezekiah, who questionlesse would never have done to it as he did, had hee knowen or taken it to have been the type or figure of his expected Redeemer, ra∣ther then of his Enemy. The good King by this zealous fact did foreshadow the future accom∣plishment of that grand mystery, which the ere∣ction of the brazen Serpent was appointed to re∣present, to wit, the dissolution of the old Ser∣pents Kingdome over this world. The adoration of this Serpent, whilst it stood uncrusht, was not onely an abuse of things indifferent, but the most preposterous idolatry which this rebellious stiffenecked people did at any time practice. For in worshipping it, they did worship him, whose quality and person it did represent. And for this reason Hezekiah was moved with greater indig∣nation against it, then against any other idoll, statue, or reliques of idolatry which came in his way. Hee took away the high places, and brake the

images, and cut downe the groves, and brake in pieces the brazen Serpent, that Moses had made: for unto those dayes the children of Israel did burne incense unto it, and he called it Nehushtan, 2. Kings 18.4, 5. A name questionlesse implying much more, then the meere grammaticall expression (which most Interpreters use) imports. Nor had this good Kings words or fact beene worth the registring, if hee had onely called a brazen Serpent broken to pieces a piece of brasse. But the full impor∣tance of this word, as of many others in the ori∣ginall, whether in the Greek or Hebrew, will not be easily found in ordinary Lexicons or Nomen∣clators. Every good Interpreter should have a Lexicon either of his owne, or others gathering peculiar unto Divinity, specially for words used in a technicall, Emblematicall, or proverbiall sense. However Nechosheth signifies no more or∣dinarily then brasse: Yet Nehushtan in this Em∣blematicall speech, or fact of Hezekiah (as I should ghesse) imports no lesse, then our English foule feend, the old Dragon or Satanas. As these Idolaters in Hezekiahs time did adore the picture or type of the old Serpent: so this last generation having forsaken the God of their Fathers, did chuse Barabbas the sonne of the Serpent, and re∣nounced the Sonne of God for being their Lord, and so make up the full measure of their forefa∣thers iniquity, and brought a greater plague upon their posterity, then any which did befall their Ancestors in the wildernesse, whether by the bi∣ting of Serpents, or other of Gods judgements or punishments.

7. To this effect I took occasion to expound this fact of Hezekiah obiter and upon another text in a learned audience many years now agoe, with∣out the tax of any (as farre as I could heare) and with better approbation of some then present, then I expected, because the exposition was new and uncouth. And yet as I have found since, con∣ceived before by a learned man, though no pro∣fest Divine. But (as the proverb is) by-standers sometimes see more then they who play the game. And I must freely confesse that for the ex∣plication of many places in Scripture I have lear∣ned more, or been better confirmed in mine opi∣nions by the Lawyers then by the profest Divines of the French Nation, one, or two excepted. The man to whom I am in this particular beholden, is Hotman,

And that which in his histo∣ry deserves to be had in speci∣all memory, he demolished & cast down the brazen Serpent, which Moses by Gods com∣mand had set up in the De∣sert, that such as were slung by the biting of Serpents, might be healed by looking thereon, when hee perceived the superstitiously-bent peo∣ple thereunto idolatrously to attribute Divine honor. For there was not in that Image

any Divine efficacy, but this being the time of In¦fancy of Gods worship, Moses the Schoolmaster of the Hebrews, by this Image did prefigure Christs triumph over the conquered Serpent, when by the name of Serpent (* 11.1 as is said at the beginning) he intimated the subtill enemy of Mankind.

Quodque in ipsius historia singulari memoriâ dignum est, serpentem aeneum, quem Dei monitu Moses in solitu∣dine statuerat, ut qui serpen∣tum morsu ulcerati essent, eo conspecto sanarentur, excîdit atque disjecit, cùm animad∣vertisset populum superstitio∣ne imbutum divinos statuae honores tribuere. Non enim ei simulachro vis ulla divi∣nitus inerat, sed cum haec divinae religionis esset pue∣ritia,

Moses hebraeae gentis paedagogus, eo simulachro fu∣turum Christi de Serpente devicto trophaeū designabat, cum serpentis nomine callidū (ut à principio dictum est) hu∣mani generis hostem significa∣ret. Hotman in consolatione è sacris literis petitâ, de factis Ezechiae, pag. 128.

CHAP. XXXII. That the Sonne of God should suffer without the gates of Ierusalem, prefigured by the sacrifice of the Atone∣ment.

1 BUt before Gods people could be ca∣pable of this cure of their soules by looking upon him who did vanquish the old Serpent, or before he came to be the Author of so great salvation: he was to make full satisfaction for their sins, whose waight had otherwayes pressed all Mankinde down to hell. This full reconciliation or atonement be∣twixt the just unpartial Judge and sinfull men, was made upon the crosse. But some will demand in what part of Moses writings this was foretold or prefigured? It was most exquisitely foretold and prefigured, partly in the alienation of the primacy

from the moneth Tisri unto the moneth Abib. Untill the law was given, Tisri had absolute pre∣cedency, being the moneth wherein according to all probability the world was created. But upon the deliverance of Abrahams seed from the tyran∣ny of Egypt, the moneth Abib by Gods speciall command had both precedency and preeminen∣cy: Yet not absolute precedency, but precedency in respect of that which was more preeminent, to wit, for the Spirituall or Ecclesiasticall account; as for their accounts temporall, September or Tisri did still retaine precedency. And for this reason I take it our Saviour was first proclaimed the Messias by Iohn Baptist in the moneth Tisri, but afterwards declared to be the Sonne of God by his resurrection from the dead in the moneth Abib. At his Baptisme he had fulfilled one part of the mystery prefigured in the legall feast of atonement, which was celebrated upon the tenth day of the moneth Tisri. In his sufferings upon Mount Calvary he did fully accomplish that which was prefigured by the legall sacrifices in the day of Atonement, and that which was inchoated by himselfe at the day of his Baptisme. At his * 12.1 Bap∣tisme he fulfilled the mystery of the scape goate bearing these peoples sinnes into the wildernesse, and there vanquished the great Tempter who had first vanquished them and their forefathers. At the feast of the Passeover in the moneth Abib he accomplished the mystery prefigured by the other goat, whose blood was brought by the high Priest into the Sanctuary. Thus much we learne

from our Apostle, Hebr. 13.10. &c. Wee have an Altar, whereof they have no right to eate, which serve the Tabernacle. For the bodies of those beasts, whose blood is brought into the Sanctuary by the high Priest for sinne, are burnt without the camp. Wherefore Iesus 2also, that he might sanctifie the people with his owne blood, suffered without the gate. Let us goe forth there∣fore unto him without the camp, bearing his reproach. The true meaning or purport of this passage, and the connexion of it with the former, the Reader shall finde more at large in a Sermon to be annex∣ed (by Gods assistance) with others to this pre∣sent and the former Treatise. All in this place in∣tended by me, is to satisfie such as will be satisfi∣ed, that our Saviours sufferings upon the crosse were a most true and proper sacrifice: a sacrifice fully satisfactory for the sinnes of the world: the accomplishment of all the sacrifices of the law: the onely sacrifice whereof the anniversary sa∣crifices used in the feast of atonement, were but shadows, no true images. Againe, that the anni∣versary sacrifices of the Passeover which were in the moneth Abib, and those in the feast of Atone∣ment were to be joyntly accomplished at one and the same time, to wit, in the first moneth after this peoples delivery out of Egypt; is implyed in the alteration of the account upon their delive∣rance. For that alteration portendeth that in the very same moneth, in which they were delivered, there should be in after times a more generall de∣liverance of Gods people, whose memory should deserve the precedency of all feasts and solemni∣ties.

Such was that feast of the Passeover, wherein our Saviour suffered.

2. As for all the circumstances of place, or time, or the like wherein other legall sacrifices were offered; the mysteries prefigured by them could not possibly be accomplished in one and the same time, and place by any sacrifice; not by the sacrifice of the Sonne of God himself, though all-sufficient for its substance. For if he should have fulfilled the sacrifice of Atonement in the feast of Atonement, and the sacrifice of the Paschal lamb in the month Abib, or in the place where it was offered; he must have dyed oftner then once, and in more places then one. For the mystery prefigured by the Paschal lamb, that was accom∣plished in due time on the day appointed for that sacrifice. So was the Altar whereon he was offered, that is, the crosse, the accomplishment of the figurative place whereon the first Paschal lamb was offered, and that was the lintels or doore posts of the Israelites houses, on which the blood of the Paschal lamb was sprinckled. But the slaugh∣ter of the Paschal lamb in the first institution, was intra pomaeria, within the doores or precincts of private families, or within the compasse of pub∣lick places of meetings. So that in respect of the place wherein the true Paschal lamb, and the true lamb of God was slaine or sacrificed, there is some disparity; yet a full harmony betweene the sub∣stance of both sacrifices, and the circumstances of time wherein they were offered. But this defect, or rather this variation concerning the circum∣stance

of place, wherein the Paschal Lamb and the Lamb of God, who taketh away the sinnes of the world were offered, is most exactly recompen∣sed by the circumstance of place wherein the bo∣dy of the hee goat, on which the Lords lot should fall, and other sacrifices in the day of Atonement were by a most peremptory law to be consumed. And that place was without the camp, whilst the posterity of Iacob had no Temple or no fixt place of worshipping God, but a mooveable Taberna∣cle. Also the bullock for the burnt offering, and the goat for the sinne offering (whose blood was brought to make a reconciliation in the holy place) shall one carry out without the hoast to be burnt in the fire with their skins and with their flesh, and with their dung, * 12.2 Lev. 16.27. This is the Apostles meaning in the fore∣cited place Hebr. 13. Iesus, also, that he might sancti∣fie the people with his owne blood, suffered without the gate, that is, without the city, yet neare the sub∣urbs of Jerusalem, whose type or figure was the camp of the Israelites in the wildernesse, or at that time wherein the Tabernacle was moveable. For the Tabernacle was but a model or paterne of the Temple in Jerusalem, as the camp of the Israëlites in the wildernesse was of Jerusalem it self.

3. And however their GOD, and supreme Lawgiver did by a peremptory law enjoyne his people, that no manner of bloody sacrifice should be offered, or at least no publick solemne feast be celebrated save only in Jerusalem, after the Ark was brought into it and placed in the Temple:

Yet the circumstance of the place, wherein our Saviour was sacrificed, was exactly foreshadowed by the place wherein the anniversary sacrifi∣ces in the feast of Atonement during the time of this peoples progresse in the wildernesse or move∣able Tabernacle, were offered, and that was with∣out the camp, or trenches of that great Congre∣gation.

4, The summe of all the forementioned prefi∣gurations or predictions, whether of our Saviours offering up of himself according to his Fathers will and appointment, or of the times, and places wherein he was offered; is this, that this his offe∣ring up of himself was a true and proper sacri∣fice; a more full satisfaction for all the sinnes or tranagressions of men against the morall law of God, then the sacrifices in the feast of atonement or the Passeover or other anniversary solemnities, were for sins whether of omission or commission meerely against the law of ceremonies. This is most divinely exprest by our Apostle Hebr. 9.13.* 12.3 as hath beene handled more at large before.

CHAP. XXXIII. At what houre of the day our Saviour was crucified, at what houre taken down from the crosse, and of the mysteries ensuing his death.

1 ABout the time of the yeare, as in what moneth, and in what day of the mo∣neth, the Lamb of God was offered or did offer up himself in bloody sa∣crifice, there is no question of moment, or none at least which may not easily be resolved. But as concerning the time of the day, or hour wherein hee was offered, there is more then variety of opinions amongst the learned: some apparance of contradiction betweene two, over whom were they now alive, no authority now on earth could have any power either of arbitration or jurisdicti∣on. It was the third houre (saith S. Mark,) and they crucified him, &c. 15.25. designing the time after he was brought to Golgotha, and refused to taste of the wine mingled with myrrhe; Whereas S. Iohn speaking of the time a little before Pilat gave sen∣tence, saith, It was the preparation of the Sabbath, and about the sixth houre. Iohn 19.14. That the various relations of these two Evangelists (if we take them as they are extant in most copies) should be re∣conciled, there is a necessity. And if either of their owne writings were to be corrected by the other; S. Iohns Gospel (as Maldonat well observeth) were to be corrected by S. Marks. For S. Marks assertion is punctuall and precise, and betweene

the ancient Manuscripts and moderne exemplifi∣cations of his Gospel, there is no variation: but in S. Iohns there are. For in some copies yet ex∣tant, and in some which Nonnus in his Poeticall paraphrast did follow, there is expresse mention of the third houre, not of the sixth. Whence it is probably conjectured by some, that the sixth houre was inserted by the Transcribers of S. Iohns Gospel for the third, upon a mistake of the fi∣gures or numericall characters; the numericall character of the sixth houre being not much un∣like the numericall character of the third houre. And yet it cannot be denied that in some ancient Manuscripts of the Greek Testament now ex∣tant, the numbers of houres or dayes or yeares are exprest in entire words, not in figures or nu∣mericall characters. But whether this manner of expressing numbers was usuall ab initio, or in the times when S. Iohn wrote, or used at all by him, is not so cleare. For severall ages or revolutions of times have their severall manners of expressi∣ons, specially for quoting of Scriptures or deci∣phering of numbers. And sometimes later ages agree better in this point with the most ancient, then middle ages doe. The determination of this particular, as whether in S. Iohns time, numbers were exprest at large, or in figures, I referre to professed Antiquaries.

2. But admitting that S. Iohn did write ex∣presly, about the sixth houre (not in figures:) Many learned men of severall Churches and Re∣ligions, have wittily attempted to salve the ap∣pearance

of contradiction betwixt him and St. Mark, by reducing the manner of measuring the day unto the scale or manner of measuring the night, which they divide into foure parts or wat∣ches, every watch containing three houres ac∣cording to the Sun-diall; So as the first great houre answerable to the watch by night, did be∣gin at six in the morning, and continue till nine which with them was called the third houre; and this third houre answerable to the second watch of the night containing likewise three diurnall houres, did continue untill the mid-day, or twelve of the clock, at which time their sixth houre did commence, and continue til their ninth houre, which is our three a clock in the after∣noone, at which time it is without question that our Saviour did yeeld up the Ghost. So that when S. Mark saith, our Saviour was crucified at the third houre, that is, about nine a clock in the forenoone, and before twelve, which was the sixth houre; and when S. Iohn saith hee was sen∣tenced to death by Pilat about the sixth houre: wee must take his meaning to bee thus, that hee was so sentenced, as long before the sixth houre, which is our twelve a clock, as after the third houre, which is our nine. So that the precise time of his crucifying should bee about half an houre after ten of the clock. For if wee admit or al∣low the former scale of dividing the day into the first, third, sixth, and ninth houre, it might as truely bee said, our Saviour was crucified about the sixth houre, as about the third houre, if hee

were crucified at half an houre after ten. For so some Collegiat statutes which enjoine the shut∣ting of their gates at eight in Winter, and nine in Summer, and opening them about six in Win∣ter, and five in Summer; have beene by legall and authorized construction adjudged to bee rightly observed, so they were shut within half an houre after eight in Winter, or half an houre after nine in Summer: or opened half an houre after six in Winter, and half an houre after five in Summer. So that such as approve the former reconciliation of S. Mark and S. Iohn, did very cautelously pitch upon the point of time menti∣oned, that is, half an houre after ten in the mor∣ning for the crucifying of our Saviour, or for the point of time wherein Pilat did sentence him to death. For this was the just middle point be∣tweene the third houre, and the sixth houre, and did equally referre to both. This reconciliation of the two Evangelists, would have better satis∣fied me, if the Authors or followers of it had not attempted to have given a reason for it, which I can no way approve, but rather suspect the opi∣nion it self for the improbabilitie of the reason alledged by them.

3. The reason which Maldonat (a man free enough to admit misnomers or mistakes in Tran∣scribers of the Gospel) alledgeth for his opinion [that our Saviour was not crucified precisely at the third houre] (as S. Mark saith;) is because in his judgement so many businesses or debate∣ments as did interpose in that morning, wherein

our Saviour was sentenced unto the death of the Crosse, could not be dispatched before the third houre, that is nine a clock in the forenoone. But in my opinion (which I submit to better judge∣ments) more businesses by many then the Evange∣lists relate, might have beene determined accor∣ding to the course of civill Justice (especially be∣fore such as examine them summariè & de plano) within lesse time then S. Mark and the other E∣vangelists allot to the examination, arraignment, and adjudication of our Saviour to the death of the Crosse. Vt primum exortus est dies, Assoone as it was day (saith S. Luke) the Elders of the people, and the chief Priests and Scribes came together, and led him to their Councel, &c. Luk. 22.66. The time then of their Assembly to examine him (albeit wee account the beginning of the day onely from the Sunne-rising not from the dawning) was at six a clock in the morning, (if not before.) And after they had examined him, the whole multitude of them arose, and led him unto Pilat and begun to accuse him, Luk. 23.3. And this in all probability was before their second houre, or seven a clock with us in the morning. Now the time of our Saviours circuiting from Pilat to Herod, and back againe, and all the debatements betwixt Pilat and the Jews, which are related by the Evangelists, could not in that tumultuous Congregation take up more time then an houre and an half. So that our Saviour might not onely bee sentenced to death by Pilat (as S. Iohn relates) but actually crucified, or lifted up upon the Crosse precisely

and punctually at the third houre, as S. Marks words import.

4. If we thus reconcile S Iohn, (or rather the Transcribers of his Gospel) unto S. Mark, and his Gospel, as in all copies now it is extant; the har∣mony between the type and the antitype, or the proportion between the picture and the live sub∣stance represented by it, will be most exact. For, we are to consider that the Sonne of God by the sacrifice of himself once for all, was to accomplish not onely the anniversary sacrifices of atonement of the Passeover, &c. but the continuall daily mor∣ning and evening sacrifices. The houre allotted for the morning sacrifice was the third houre, or nine a clock in the forenoone; the houre appoin∣ted, and accustomed for the evening sacrifice, was the ninth houre, or three a clock in the after∣noone: and at this houre (as the Evangelists joynt∣ly record) our Lord Redeemer did accomplish his sacrifice. Iesus (saith S. Matthew) when he had cryed againe with a loud voice (and that was about the ninth houre) gave up the ghost. Et ecce aulaeum Templi fissum est, and behold the vaile of the Temple was rent in twaine from the top to the bottome. 27.46, 50, 51. One speciall importance of the word Ecce in this place as in many others, is the present ex∣hibition of that which was promised or porten∣ded. The mystery foreshadowed or portended by the anniversary sacrifices of the Paschal Lamb, by the daily morning and evening sacrifices, by those sacrifices of the Atonement whose blood was brought by the high Priest unto the Sanctu∣ary;

was in brief this, that all these rites or solem∣nities should expire upon the death or sacrifice of the true Lamb of God: and thus much, and more is sealed unto us by that speech of our Savi∣our a little before his death, Consummatum est, All is finished, Iohn 19.30. Now the rending of the vaile immediately after our Saviour had commended his Spirit into his Fathers hands, did betoken that now, and not before, the entrance or passage into that most holy place, which was prefigured by the materiall Sanctum Sanctorum, was set open not to Priests onely, but to all true beleevers: That the coelestiall Sanctuary (whether that be coelum empyr aeum the seat of our future blisse, or some o∣ther place) was now instantly to be hallowed, or consecrated by the blood of the high Priest him∣self, as the terrene Tabernacle or Sanctuary was by the legal high Priest with the blood of bullocks or goats, &c.

5. Whithersoever the soule of this our high Priest went that day, wherein he offered the sacri∣fice of himself, (as whether into the nethermost hell, or into the place where the soules of the righteous men did rest,) there is or should be no question among good Christians but that he was that evening in Paradise. For, so had he promised unto the penitent Malefactor who was crucified with him, with an asseveration equivalent to an oath, Amen dico tibi, hodie mecum eris in paradiso, Verily I say unto thee, this day thou shalt be with me in Paradise. As for those sophisticall Novelists (to say no worse) who thus mispoint the words

of his promise, Amen dico tibi hodie, mecum eris in Paradiso, Verily I say unto thee this day, thou shalt be with me in Paradise, to wit, sometimes hereaf∣ter, as at the generall resurrection of the just (though not this very day,) they declare them∣selves to be in this particular as in most others, more unfit to interpret sacred Oracles, then Apes to be principall Actors in stately dolefull Trage∣dies. For our Lord and Saviour did most graci∣ously grant this poore soule more then he durst petition for; and with better expedition, then he could hope for, to wit, a present estate of blessed∣nesse, whereas he requested onely to be remem∣bred with some mercy or favour without inden∣ting any point of time (after our Saviour had en∣tred into his Kingdome.) And his entrance into that Kingdome was not upon the same day wherein he suffered, nor within forty dayes after. The Kingdom of heaven was not set open to any beleevers, not to Abraham himself upon our Savi∣ours passion or resurrection, whether that King∣dome import the same place wherein Abraham before that time was or some other. For it is one thing to say that the soules of righteous men de∣ceased were in heaven before our Saviour ascen∣ded thither: another to say they were in the Kingdome of heaven, or Citizens of that King∣dome, which upon the day of our Saviours vi∣ctory over death was not erected. And he who de∣nyeth the souls of the Patriarchs to be partakers of the Kingdome of heaven before our Saviours death, cannot be concluded to grant that they

were either in Limbo or in any other region un∣der the earth, or under the stars.

6. But to waive further dispute about this point for the present: Our Saviours soule upon the same day wherein he dyed, was in paradise: and so was the soule of the penitent Malefactor, yet not at the same instant (perhaps not within the compasse of the same houre wherein our Sa∣viours soule went thither) in what region soever whether of heaven or earth this paradise was sea∣ted. For it is evident out of the Evangelicall histo∣ries, that our Saviour did surrender his soule into his fathers hand before either of them who were crucified with him, did expire. For as was before recited out of S. Matthew 27.50. immediatly upon the ninth houre our Saviour yeelded up the Ghost. This testimony alone, or this at least with the like, Mark 15.37. had been sufficient to prove the Article of our Saviours death. But for the more full satisfaction of all posterity as well of Jews as of Gentiles, God would have the death of his onely Sonne to be remarkably recorded, by the solemn testimony of the Roman Centurion taken upon examination before Pilat: And now when the even was come (that, I take it, was betwixt five and six of the clock:) because it was the prepa∣ration, that is, the day before the Sabbath; Joseph of Arimathea an honourable Counsailer, who also waited for the Kingdome of God, came and went in boldly to Pilat, and craved the body of JESUS. And Pilat marvailed if he were already dead, and calling unto him the Centurion, he asked him, whether he had been

any while dead. And when he knew it of the Centurion, he gave the body to Joseph. Mark 15.42, 43, &c. That our Saviour died before the other which were crucified with him, is more apparant from the parallel testimony of S. Iohn, 19.31, 32, &c. The Iews therefore, because it was the preparation, that the bodies should not remain upon the crosse on the Sabbath day, (for that Sabbath day was an high day:) besought Pilat that their legs might be broken, and that they might be taken away. Then came the Souldiers and brake the legs of the first, and of the other which was crucifyed with him. But when they came to JESUS and saw that he was dead already, they brake not his legs.

7. And thus we may observe that aswell the malignant Jews, as Christs Disciples of the Jewish Nation, and the Roman Souldiers, though unwit∣tingly did strangely combine for the accomplish∣ment of divers prophecies or prefigurations con∣cerning the death of the Sonne of God. Had hee not died before the other two which were cruci∣fied with him, his legs had been broken with theirs, and his body had not been interr'd before the setting of the Sunne, as is probable from Pi∣lats demand to the Centurion [whether he had been any while dead] before he would give Ioseph leave to bury his body. Now if his body had not been interr'd before the Sun-set, or at least before the starrs appeared, the mystery prefigured by the imprisonment of Ionas three dayes and three nights in the belly of the whale could not by any Synecdoche have been exactly fulfilled by his

blessed rest in the grave: but of this hereafter, Again, if the breaking of his legs had not been prevented by his dying before the other two which were crucifyed with him; the harmony be∣twixt the manner of his death, and the death of the Paschal Lamb could not have been so exact: for no bone of it was to be broken, Exodus 12.46. Numb. 9.12, Nor should that which David spake of himself, (but of himself as he was the type of Christ) when he was in some perill of breaking his leggs or armes, or some better joynts, have found its accomplishment in the circumstance of our Saviours death. These things were done (saith S. Iohn) that the Scripture might be fulfilled, A bone of him shall not be broken. Iohn 19.36. This allegation of S. Iohn (if my observation faile not) referrs as literally and properly to that saying of David, Psal. 34.20. (when he was driven by Saul into the cave of Adullam) as unto the rite of the Paschal Lamb before cited, He keepeth all his bones, not one of them is broken. This was not a meere historicall narration, but a speech typically propheticall, that is, first verifyed of David, and afterwards to be more exactly accomplished in the Son of David. Of the same rank was that which followeth, Evill shall stay the wicked, and they that hate the righteous shall be desolate. The Lord redeemeth the soule of his Servants, and none of them that trust in him, shall be desolate. verse 21, 22. The truth of this observa∣tion was never so punctually proved, or exem∣plifyed as in the death of the two Malefactors which were crucifyed with our Saviour. Though

neither of them had any interest in the former promise [He keepeth all his bones, not one of them is broken;] yet the soule of the one who trusted in the Lord, was instantly redeemed, and taken up into Paradise by him: the soule of the other which did hate and revile him, was (to say no worse) left desolate.

8. Again, the law concerning the taking down of such as were hanged on a tree (though not strangled,) before the night went over them; had not been accomplished in our Saviour, unlesse the day wherein he dyed had been the preparation to the great Sabbath. For it was not the zeale of the Jews unto the due observation of this law, but feare of polluting this great Sabbath which mooved them to become petitioners unto Pilat, that the bodies of all that were then crucifyed might be taken downe, and carryed away before the beginning of the Sabbath, which was in the twilight following. The law which out of this feare they occasioned to be observed and fulfilled, is extant, Deuteron. 21.22, 23. And if a man have committed a sinne worthy of death, and be be to be put to death, and thou hang him on a tree: his body shall not remaine upon the tree, but thou shalt in any wise bury him that day: for he that is hanged is accursed of God: that thy land be not defiled, which the Lord thy God giveth thee for an inheritance. That this law had a speciall reference or pre-aspect unto our Sa∣viours death upon the crosse, S. Paul hath taught us, Galat. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is

written, Cursed is every one that hangeth on a tree. Lastly, however the Centurion and the Souldiers apprehended no necessity of breaking our Savi∣ours legs, as being perswaded that he had been a good while dead, and fit to be buryed: Yet one of them to make all (as we say) sure, pierced his side while he was yet hanging upon the crosse, with a speare, striking him (as by the posture of his body is probable) under the short ribbs through his very heart: otherwise he might have broken one, or more of his bones. And this, as S. Iohn instructs us, was done that another Scripture might be fulfilled, And they shall look on him whom they have pierced, Iohn 19.37. The prophecy which by this accident was exactly fulfilled, we have Zachar. 12.8, 9, &c. In that day shall the Lord defend the Inhabitants of Ierusalem, and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the Angell of the Lord before them. And it shall come to passe in that day, that I will seek to de∣stroy all the Nations that come against Ierusalem. And I will poure upon the house of David, and upon the In∣habitants of Ierusalem, the Spirit of Grace and suppli∣cations; and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his onely sonne, &c.

9. This sacred passage lieth punctually under that line or rule for interpreting sacred oracles, which in these commentaries hath been oft here∣tofore mentioned: that is, it is a passage which cannot be literally verifyed of any person besides God himself, nor could it have been fulfilled in

God himself otherwise, then as he was incarnate, made subject to death, and violent percussion af∣ter death. But whether this passage either accor∣ding to the literall sense of the Prophet, or to the intention of S. Iohn in avouching the fulfilling of it, amount to any more then hath been said, or (in particular) to inferre [that reall communication of properties between the divine and humane na∣ture of Christ,] which some of the most learned in the Lutheran Church would from this place (in speciall) presse upon us; is a disquisition more proper to the Article of the holy Catholique Church, then to this Treatise of the Humiliation of the Sonne of God. That humiliation (as I con∣ceive) did expire with his death; or at least when he was taken downe from the crosse after his sa∣cred sides had been so pierced, as S. Iohn relates by that rude Roman Souldier, whose name by un∣written tradition was Longius, but a name (as I suppose) mistaken for the weapon wherewith he pierced him, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Conclusion of this Treatise.

IT followeth in the Apostles Creed that he was buried, that he descended into hell. In what sense soever we take this word buried, the historicall truth of it is most punctually recorded by the Evangelists. The one∣ly quaere which this article, or this part of the arti∣cle will admit, is, whether by his buriall we are to understand the interring or depositure of his bo∣dy in the monument: or rather his imbalming by Ioseph or Nicodemus, who did accomplish that work which the good woman before his death did foresignify, or begin by pouring out that pre∣cious ointment on his head. This quaere hath been long agoe proposed by some learned men in the * 12.4 French and German Churches, who seem to de∣ny the locall descension of his soule into hell, ei∣ther into the place of the damned, or into Limbum patrum. But this truth they have denyed or que∣stioned with better moderation and discretion, then such of our Native English as either have questioned or opposed our Churches meaning in this Article. For by his descending into hell, these men would have us understand the interring or depositure of his body in the monument or se∣pulchre wherein no man had been laid before, being before imbalmed, as the manner of the Iews was to bury, Iohn 19 40. But for pleading one way or other of Christ his descension into hell, at this time, or in this place, I have excluded my self in

the * 12.5 generall division of this and the ensuing Treatise, which was concerning the humiliation and exaltation of the Sonne of God. Now unto whether member of this dichotomie or generall division, the buriall, interring, or descension of the Sonne of God into hell, should be referr'd; I am not as yet resolved by any Catholick consent: But in my private opinion, I think rather to the Exaltation or Consecration of the Sonne of God to his everlasting Priesthood.

And unto this Treatise principally intended by mee in these long Com∣mentaries upon the Apostles Creed, I must crave pardon to referr all those other moderne Contro∣versies concerning the extent of our Saviours suf∣ferings, for whom he dyed; for whom he rose again; whether the redemption purchased by his blood, was universall to all mankinde, or to the elect or predesti∣nated onely; or (seeing redemption is a terme importing matter divisible,) what part of re∣demption purchased by Christ, was common to Adam, and all that came after him; what part more proper to such as under the law were circumcised, or in the time of the Gospell bap∣tized; what part of the same redemption, is pe∣culiar to the Elect or predestinate.

In the meane time I conclude this Treatise concerning the humiliation of the Sonne of God, with that excellent prayer for the peace of the Church, first conceived in Latine by Erasmus, and afterwards set forth A^o Dⁿⁱ M. D. XLV. both in Latine and English, as a part or appendix of

that Primmer or Liturgie which K. Henry the 8. caused to be published by the Supreme Authori∣ty of the Church of England, with divers other godly prayers yet retained, as appertinences if not as genuine parts of our Communion book. Why this prayer for the peace of the Church should be left out, I suppose the moderat and de∣vout Reader will wonder with me.

DOmine IesuChriste, qui omnipotētiâ tuâ fecisti omnes crea∣turas, visibiles, invisibiles, & divinâ sapientia tua gu∣bernasti disposuisti{que} omnia ordinatè, qui ineffabili bo∣nitate tua custodis, defendis, promovesque omnia, qui pro∣funda misericordia tua refi∣cis ruinosa, renovas collap∣sa, vivificas mortuos: dig∣neris (precamur) ad extre∣mum, in dilectam sponsam tuam Ecclesiā, dulcem illum & misericordē vultū tuum, quo coelestia omnia terrestri∣aque, & quae supra coelum infraque terram sunt pacifi∣cas, conjicere: digneris te∣neros misericordesque oculos in nos convertere, quibus Pe∣trum semel, magnum Ec∣clesiae

tuae Pastorem aspexi∣sti, & continuò rediit secum in memoriam, & poenitentiā ductus est; quibus dispersam semel multitudinem perlu∣strasti, & misericordia com∣movebaris, quod boni Pasto∣ris defectu errabant quasi oves sparsae palantesque. Tu satis vides, bone pastor, quot varia luporum genera in ovilia tua irruperunt, è quibus unusquisque clamat, Hic Christus est, hic Chri∣stus est: ita ut, si fieri posset, in errores deducerentur ele∣cti. Tu vides quibus flati∣bus, quibus fluctibus, quibus tempestatibus misera navis jactatur, in qua pusillus grex tuus de submersione peri∣clitatur. Quid autem nunc restat, nisi ut prorsum sub∣mergatur, omnesque nos pereamus? hujus tempesta∣tis causa est nostra iniquitas & depravata vita; hoc nos videmus & confitemur, justitiam tuam cernimus, & injustitiam nostram la∣mētamur: sed ad misericor∣diam tuam provocamus quae

(secundum Psalmum Prophe∣tae tui) exuperat omnia, o∣pera tua: multa supplicia sustinuimus, multis bellis fracti, multis jacturis bono∣rum consumpti, tot morbo∣rum pestiumque generibus flagellati, tot fluctibus quas∣sati, tot perterrefacti; & nullus tamen nobis ita fati∣gatis, & inusitata malorum vi debilitatis, portus perfu∣giumque apparet, sed quoti∣die magis magisque graves pluresque poenae imminere cervicibus nostris viden∣tur. Non hic de tua asperi∣tate conquerimur, miseri∣cordissime Domine, sed tu∣am potiùs misericordiam in∣tuemur, quòd longè gravio∣res plagas commeriti su∣mus. Nos verò abs te, mise∣ricordissime Domine preca∣mur, non quid meritis no∣stris dignum sit consideres aut perpendas: sed potius quid deceat misericordiam tuam, sine qua ne Angeli qui∣dem in coelo consistere possunt, nedum nos vasaluti infirma. Miserere nostri Redemptor

noster, qui facillimè exora∣ris, non quòd nos misericor∣diâ tuâ digni sumus; sed hanc gloriam nomini tuo da∣to. Ne patiaris Iudaeos, Tur∣cas, reliquosque qui vel non noverunt te vel gloriae tuae invident, perpetuò de nobis triumphare, & dicere; Vbi Deus, ubi Redemptor, ubi Servator, ubi Sponsus illo∣rum est? Haec contumelio∣sa verba & convitia in te Domine redundant, dum ex malis nostris bonitatem tuam existimant, nos dere∣linqui putant, quos emenda∣ri non cernunt. Cum semel in navigio dormires, & tempestas subito exorta mi∣naretur mortem omnibus qui in navi erant, ad cla∣morem paucorum Discipu∣lorum excitabaris, & con∣tinuò fluctus quieverunt, ventus cessavit, tempestas in magnam tranquillitatem conversa est; Aquae mu∣tae Creatoris vocem agno∣verunt. In hac autem lon∣gè graviore tempestate, in qua non paucorum ho∣minum

corpora in discrimen veniunt, sed innumerabiles animae periclitant; ad vo∣cem universae Ecclesiae tuae, Domine, precamur ut vigi∣les, quae nunc in periculo submersionis est. Tot jam millia hominum clamitant, Domine, serva nos, perimus, tempestas haec humanam po∣tentiam superat, immo verò conatus eorum qui illi praesi∣dium ferrent, in contrarium avertuntur. Quod haec prae∣stabit, solum verbum tuum est: Verbo solum oris tui dici∣to, Tempestas cessa, & confe∣stim tranquillitas expetita apparebit. Quot millibus im∣piorum pepercisses, si in civi∣tate Sodomae vel decem in∣venti fuissent: nunc verò tot millibus hominum gloriam nominis tui amantium, & propter decorem domus tuae gementum, non horum preci∣bus adductus iram remittes, & consuetarum antiquarum∣que misericordiarum tuarum recordaberis? an non divinâ sapientiâ tuâ nostram stultiti∣am in gloriam tuā convertes?

an non malorum improbita∣tem in Ecclesiae tuae bonum commutabis? cum enim mi∣sericordia tua solet omnia sublevare, cùm res nobis im∣medicabilis esse videtur: nec potentia aut sapientia humana corrigi potest. Tu solus res eti∣am inordinatissimas in ordi∣nem adducis, qui solus author conservatorque pacis es. Tu antiquam confusionem quam Chaos appellamus forma∣visti, in qua sine ordine, sine mode, perturbatè discordia semina rerum jacebant, & admirabili serie res natura suâ pugnantes, vinculo per∣petuo copulavisti & colliga∣visti. Quanto quaeso, major confusio est haec, ubi nulla charitas, nulla fides, nulla copulatio amoris, nulla legum, nulla Magistratuum reve∣rentia, nulla opinionum con∣sensio, sed quasi in perturba∣tissimo choro, unusquisque diversum canit. In coelesti∣bus planetis nulla est dis∣sensio, elementa suas sedes tenent, unumquodque consti∣tutum sibi officium facit:

& sponsam suam cujus causa omnia facta sunt, continua sic dissensione perire & la∣befactari permittis? Ma∣lósne spiritus seditionis au∣thores atque administros, in ditione tua sine ulla re∣prehensione ita regnare permittes? potentemnè il∣lum iniquitatis ducem, quem semel dejeceras, ca∣stra invadere & milites tuos spoliare sines? Cum hic in hominibus versaba∣ris, vocem tuam fugiebant daemones. Emitte quaesu∣mus Domine, Spiritum tuum qui è pectoribus om∣nium nomen tuum profiten∣tium, malos spiritus, ma∣gistros intemperantiae, a∣varitiae, vanae gloriae, libi∣dinum, scelerum, discordiae abigat. Crea in nobis, Rex, & Deus noster, cor mun∣dum, & Spiritum sanctum tuum in pectoribus nostris renova, nec Spiritum san∣ctum tuum auferas à no∣bis. Restitue nobis fructum salutaris sanitatis tuae, & Spiritu principali corrobora

Sponsam, Pastoresque ejus. Hoc Spiritu reconciliasti coelestia terrestribus, hoc formasti ac reduxisti tot linguas, tot nationes, tam diversa hominum genera in unum corpus Ecclesiae, quod corpus eodem Spiritu copulatur capiti. Hunc Spi∣ritum si in omnium homi∣num cordibus renovare digneris, tum externae hae quoque miseriae cessabunt: aut si non cessaverint, ad fructum saltem, utilitatem∣que diligentium te tradu∣centur. Siste hanc Domine Iesu, confusionem; hoc hor∣ribile Chaos in ordinem ad∣ducito: expande Spiritum tuum super aquas malè flu∣ctuantium opinionū. Et quia Spiritus tuus, qui juxta Pro∣phetae sententiam continet omnia, scientiam etiam ha∣bet vocis: effice ut quemad∣modum omnibus qui in do∣mo tua sunt, unum lumen, unus Baptismus, unus Deus, una spes, unus Spiritus; sic u∣nā quo{que} habeant vocē▪ unam cantilenā, unū sonū, unā ca∣tholicam

veritatē profitentes. Cum in coelum gloriosè ascen∣disti, demisisti de caelo res pre∣ciosissimas; dedisti dona ho∣minibus, varia munera spiri∣tus divisisti: renova Domine de Coelo veterem bonitatem, da nunc Ecclesiae labefacta∣tae & inclinatae, quod illi emergenti, & exorienti ini∣tio dederas; Da Principibus Magistratibusque grati∣am timoris tui: ut ita Rem∣publicam suam gubernent, quasi statim tibi Regi Re∣gum rationem reddituri. Da sapientiam semper as∣sistricem illis, ut quodcun∣que optimum factu fue∣rit, & animo provideant, & factis persequantur. Da Episcopis tuis donum pro∣phetiae, ut sanctas Scriptu∣ras non ex suis ingeniis, sed tua inspiratione declarent & interpretentur. Da tripli∣cem illis charitatem, quam à Petro requirebas, quando il∣lius curae oves tuas commi∣sisti. Da Sacerdotibus tuis

temperantiae, castitatisque amorem. Da populo tuo studium sequendi mandata tua, & promptitudinem obe∣diendi iis, quos tu super illos constituisti. Ita fiet, ut si largitate tua principes ea imperent, quae tu praecipis; pastores eadem doceant, po∣pulus utrisque pareat: vete∣ris Ecclesiae dignitas, tran∣quillitasque cum ordinis con∣servatione ad gloriam Nominis tui restorescat. Ninivitis pepercisti mor∣ti addictis, statim ut ad poenitentiam conversi fue∣rant: & domum tuam in∣clinantem jam & corruen∣tem despicies, quae vice sacci gemitus, vice cinerum la∣chrymas profundit? pro∣misisti remissionem conver∣sis ad te: at hoc donum tuum est, ut quis cum toto corde suo ad te converta∣tur, ut omnis bonitas nostra ad gloriam tuam redundet. Tu factor es, refice opus tuum quod formasti: Tu Redemptor es, serva quod emisti: Tu Servator es,

ne sinas perire qui tibi in∣nituntur: Tu Dominus es & possessor, vendica possessionem tuam; Tu caput es, opem fer membris; Tu Rex es, da no∣bis legum tuarum reveren∣tiam: Tu princeps pacis es, aspira nobis fraternam cha∣ritatem: Tu Deus miserere supplicum tuorum, sis (ut be∣atus Paulus loquitur) omnia in omnibus, ut universus Ecclesiae tuae chorus consen∣tientibus animis & vocibus consonantibus gratias de mi∣sericordia inventa agant Patri, Filio, & Spiritui san∣cto, qui pro perfectissimo con∣cordiae exemplo personarum proprietate distinguuntur & conjunctione naturae adunan∣tur, quibus laus, & gloria ad omnem aeternitatē. Amen.

LOrd JESUS CHRIST, which of thine Almigh∣tinesse madest all Crea∣tures both visible and invisible, which of thy godly wisdome governest and settest all things in most goodly order, which of thine unspeakable goodnes kee∣pest, defendest, & furtherest all things, which of thy deep mer∣cy restorest the decaied, renew∣est the fallen, raisest the dead: vouchsafe (we pray thee) at last to cast downe thy countenance upon thy welbeloved Spouse the Church; but let it be that amiable and mercifull Coun∣tenance wherewith thou paci∣fiest all things in heaven, in earth, and whatsoever is above heaven and under the earth: vouchsafe to cast upon us those tender and pitifull eyes, with

which thou diddest once be∣hold Peter that great Shepherd of thy Church, and forthwith he remembred himself and re∣pented; with which eyes thou once diddest view the scatte∣red multitude, and wert moved with compassion, that for lack of a good Shepherd they wan∣dred as sheep dispersed & strai∣ed asunder. Thou seest (O good Shepheard) what sundry sorts of Wolves have broken into thy sheep-cotes, of whom eve∣ry one crieth, Here is Christ, here is Christ: so that if it were possible, the very perfect persons should be brought into error. Thou seest with what winds, with what waves, with what stormes thy silly ship is tossed, thy ship wherein thy lit∣tle flock is in perill to be drow∣ned. And what is now left, but that it utterly sink, and wee all perish? Of this tempest and storme we may thank our own wickednesse and sinfull living; we espie it well and confesse it, we espy thy righteousnesse, and wee bewaile our unrighteous∣nesse: but wee appeale to thy

mercy which (according to the Psalme of thy Prophet) sur∣mounteth all thy works: wee have now suffred much punish∣ment, being soussed with so ma∣ny warres, consumed with such losses of goods, scourged with so many sorts of diseases and pestilences, shaken with so ma∣ny flouds, feared with so many strange sights from heaven, and yet appeare there no where a∣ny haven or Port unto us being thus tired and forlorne among so strange evills, but still every day more grievous punishmēts, and more seeme to hang over our heads. We complaine not of thy sharpnesse, most tender Saviour, but we espy here also thy mercy, forasmuch, as much grieuouser plagues we have de∣served. But O most mercifull Jesu, we beseech thee, that thou wilt not consider ne weigh what is due for our deservings, but rather what becommeth thy mercy, without which nei∣ther the Angels in heaven can stand sure before thee, much lesse wee silly vessells of clay. Have mercy on us, O Redee∣mer,

which art easie to bee in∣treated, not that we be worthy of thy mercy, but give thou this glory unto thine owne Name. Suffer not that the Jews, Turks, and the rest of the Pa∣nims, which either have not known thee, or doe envy thy glory, should continually tri∣umph over us, and say; Where is their God, where is their Re∣deemer, where is their Saviour, where is their Bridegroome, that they thus boast on? These opprobrious words & upbrai∣dings redound unto thee, O Lord, while by our evills, men weigh and esteeme thy good∣nesse: they think wee be forsa∣ken, whom they see not amen∣ded. Once when thou sleptst in the ship, and a tempest sud∣denly arising threatned death to all in the ship, thou awokest at the outcry of a few disciples, and straightway at thine Al∣mighty word the waters cou∣ched, the winds fell, the storme was suddenly turned into a great calme: the dumbe wa∣ters know their makers voice. Now in this farre greater tem∣pest,

wherein not a few mens bodies be in danger, but innu∣merable soules: wee beseech thee at the cry of thy holy Church, which is in danger of drowning, that thou wilt a∣wake. So many thousands of men doe crie, Lord save us, we perish, the tempest is past mans power: yea we see that the in∣deavours of them that would help it, doe turne cleane a con∣trary way. It is thy word that must doe the deed, Lord Jesu. Onely say thou with a word of thy mouth, Cease ô tempest, and forthwith shall the desired calme appeare. Thou wouldest have spared so many thousands of most wicked men, if in the City of Sodom had been found but ten good men. Now here be so many thousands of men, which love the glory of thy Name, which sigh for the beau∣ty of thy house; and wilt thou not at these mens prayers let goe thine anger and remember thine accustomed and old mer∣cies? Shalt thou not with thy heavenly policy turne our fol∣ly into thy glory? Shalt thou

not turne the wicked mens e∣vills into thy Churches good? For thy mercy is wont then most of all to succour, when the thing is with us past reme∣die, and neither the might nor wisedome of men can help it. Thou alone bringest things that bee never so out of order, into order againe: which art the onely Author and maintai∣ner of peace. Thou framedst that old confusion, which wee call Chaos, wherein without or∣der, without fashion confusely lay the discordant seeds of things, and with a wonderfull order the things that of nature fought together, thou diddest ally and knit in a perpetuall band. But how much greater confusion is this, where is no charity, no fidelity, no bonds of love, no reverence neither of lawes, nor yet of rulers; no agreement of opinions, but as it were in a misordered quire, every man singeth a contrary note. Among the heavenly Pla∣nets is no dissention, all foure Elements keep their place, eve∣ry one doe their office where∣unto

they bee appointed. And wilt thou suffer thy Spouse, for whose sake all things were made, thus by continuall dis∣cords to perish & go to wrack? Shalt thou suffer the wicked spirits, which bee authors and workers of discord, to beare such a swinge in thy Kingdome unchecked? Shalt thou suffer the strong Captaine of mis∣chief, whom thou once over∣threwest, againe to invade thy tents and to spoile thy souldi∣ers? When thou wert here a man conversant amongst men, at thy voice fled the devills. Send forth we beseech thee, O Lord, thy Spirit which may drive away out of the breasts of all them that professe thy Name, the wicked spirits, ma∣sters of riot, of covetousnesse, of vaine glory, of carnall lust, of mischief, and of discord. Create in us, O our God and King, a cleane heart, and renew thy holy Spirit in our breasts, pluck not from us thy holy Ghost. Render unto us the joy of thy sauing health, and with thy principall Spirit, streng∣then

thy Spouse and the Herd∣men thereof. By this Spirit thou reconciledst the earthly to the heavenly: by this thou didst frame and reduce, so ma∣ny tongues, so many Nations, so many sundry sorts of men into one body of a Church; which body by the same Spirit is knit to thee their head. This Spirit, if thou wilt vouchsafe to renew in all mens hearts, then shall also these forreigne miseries cease, or if they cease not, at least they shall turne to the profit and availe of them which love thee. Stay this con∣fusion, set in order this horrible Chaos (O Lord Jesu;) let thy Spirit stretch out it self upon these waters of evill wavering opinions. And because thy Spi∣rit, which according to thy Pro∣phets saying cōtaineth al things hath also the sciēce of speaking: make, that like as unto all them which bee of thy house, is all one light, one Baptisme, one God, one hope, one Spirit: so they may also have one voice, one note, and song, professing one Catholique truth. When

thou diddest mount up to hea∣ven triumphantly, thou threw∣est out from above thy preci∣ous things, thou gavest gifts a∣mongst men, thou dealtest sun∣dry rewards of thy Spirit. Re∣new againe from above thy old bountifulnesse, give that thing to thy Church now fainting & growing downward, that thou gauest unto her shooting up, at her first beginning. Give unto Princes and Rulers the grace so to stand in awe of thee, that they so may guide the Com∣mon-Weale, as they should shortly render accompt unto thee that art the King of kings. Give wisdome to bee alwayes assistant unto them, that what∣soever is best to bee done, they may espy it in their minde, and pursue the same in their doings. Give to the Bishops the gift of prophecy, that they may de∣clare and interpret holy Scrip∣ture, not of their owne braine but of thine inspiring. Give them the threefold charity which thou once demandedst of Peter, what time thou didst betake unto him the charge of thy sheep. Give to the Priests

the love of sobernesse and of chastity. Give to thy people a good will to follow thy Com∣mandements, and a readinesse to obey such persons as thou hast appointed over them. So shall it come to passe, if through thy gift thy Princes shall com∣mand that thou requirest, if thy Pastors and Herdmen shall teach the same, and thy people obey them both: that the old dignity and tranquillity of the Church shal returne again with a goodly order unto the glory of thy Name. Thou sparedst the Ninevites appointed to be destroied, as soone as they con∣verted to repentance: and wilt thou despise thy house falling downe at thy feet, which in stead of sackcloth hath sighes, and in stead of ashes teares? Thou promisedst forgivenesse to such as turne unto thee, but this self thing is thy gift, a man to turne with his whole heart unto thee, to the intent all our goodnesse should redound unto thy glory. Thou art the maker, repaire the work that thou hast fashioned. Thou art the Re∣deemer;

save that thou hast bought. Thou art the Saviour; suffer not them to perish which do hang on thee. Thou art the Lord and owner; challenge thy possession. Thou art the head; helpe thy members. Thou art the King; give us a reverence of thy Lawes. Thou art the Prince of peace; breathe upon us brotherly love. Thou art the God, have pity on thy humble beseechers: be thou, according to Pauls saying, all things in all men, to the intent, the whole quire of thy Church with a∣greeing mindes and consonant voyces for mercy obtained at thy hands, may give thanks to the Father, Sonne, and holy Ghost, which after the most perfect example of concord, be distincted in property of per∣sons, and one in nature, to whom be praise and glory eternally. Amen.

FINIS.

Notes

• * 1.1

  Phil. ••. ver. 2, 3, 4, 5, 6, 7, 8.
• * 1.2

  Psal. 40. ver. 6, 7, 8.
• * 1.3

  See the seventh book. cap. 17. §. 5.
• * 1.4

  In the 7. Book, and 28. Chap.
• * 1.5

  See the 7 book cap. 26. § 34.
• * 1.6

  In the 5th. book of Com∣mentaries upon the Apostles Creed, or a Treatise containing the origi∣nall of un∣beliefe, &c. See the former Treatise, chap. 44.45. &c.
• a 2.1

  Mihi verò ratio cur ita sese vocave∣rit, duabus ex rebus p••tenda esse videtur: altera quòd solus ipse & Ezechiel, (imo Da∣niel etiam aliquando) ita vocetur, ut Irenaeus, lib. 3. cap. 18 notavit: altera quòd solus ipse se ita vocet. Nam alij in novo Testamento nunquam cum filium hominis appellant. Ex priore re intelligimus posse eâdem, aut simili de causâ, quà Ezechielem filium hominis ap∣pellari. Cur autem Ezechiel ita vocatus sit, cum multas illic opiniones reconsuerimus, il∣lam R. Abraham maximè probavimus, vocari ••um filium hominis, quia semper cum An∣gelis l••quebatur; qui eum, ut a se, qui homines non erant, sed videbantur, distinguerent, fi••um hominis appellabant. Nec enim ipse, sed cum Angeli ita vocant. Simili fortasse ra∣tione Christus, quia Deus erat, & filius Dei, quasi a••it••esi quadam cum de se, ut homine, loquitur, fi••ium hominis vocat. Non quod al••u••, sed quod aliter filius Dei, quia Deus, & fili••s hominis, quia homo esset, quemadmodum Augustinus indicavit. Exposteri reproba∣bilem conjecturam ducimus ••um se non honoris, sed abjectionis ca••á•• ita vocare, sicut apud Prophetam vermem & opprobrium hominum appellat, Psal. 21. ver. 7. Nisi enim nomen ab∣jectionis esset, alij etiam eum aliquando eodem modo vocavissent. Sed observamus Ezechi∣elem nunquam a se, sed abalus: Christum nunquam ab aliis, sed a se fil••um hominis ap∣pellari. Ideo ergo se filium hominis appellat, ut significet se, cum in forma Dei esset, nec rapi∣nam arbitraretur se esse aequalem Deo, exina••••sse tamen semetipsum, formamque servi ac∣cepisse, & habitu inventum, ut hominem, Phil. 2.6, 7. Maldonat in cap. 8 Matthaei ver. 20.
• * 2.2

  The 7. book of the Com∣mentaries upon the Creed. cha. 25. §. 3, 4, &c.
• * 2.3

  The 7. book of Commen∣taries upon the Creed. Chap. 30. § 10. &c.
• * 2.4

  Deut. 8.3.
• * 2.5

  Psal. 91.11, 12.
• * 2.6

  Ioh. 12.27.
• * 2.7

  Heb. 5.8.
• * 2.8

  Matt. 16.22.
• * 2.9

  Curaeus.
• * 2.10

  Capta Dra∣gonera, Ma∣gio negotiū datum, ut Montem∣marinum munitissimū locum ag∣grederetur. Igitur secū ducto Au∣gusto Salu∣ciarū prin∣cipis not••o filio, eò ten∣dit: evoca∣toque quasi ad colloquium praesidiariorum duce ab Augusto, quîcum arctissima intercedebat amicitia; Magius ex compacto superveniens eum comprehendi jussit, & ut locum dederet, hortatus; cum nihil proficeret: postremo minas addidit & ipsum vinctum quasi ad supplicium in oppidi conspectum deduci imperavit, tam miserabili spectaculo victi oppidani, ut ducem suum peri∣culo eximerent, deditionē fecere. 0bservatū, tam indignae mortis vehementi metu adeo con∣cussum animo eum suisse, ut sanguineum sudorē toto corpore funderet. Th••an. lib. 10. pag. 221.1.
• * 2.11

  Cusanus.
• * 2.12

  2. Sam. 24.17.
• * 2.13

  Psal. 40. Heb. 10.5, 6, 7.
• * 2.14

  1. Pet. 2.18, 19.
• * 2.15

  In his Paradoxes
• * 2.16

  Mark. 14.35.
• c 2.17

  The 7. book of these Com¦mentaries upon the Creed, chap. 36. par. 3, 4, &c.
• * 2.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 2.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 2.20

  Ioh. 20.28.
• * 2.21

  Or sayed himselfe, &c.
• * 2.22

  The 7. Book of Commen∣taries. ca. 6.
• c 2.23

  That is, it should be a quiet habitation for borde∣ring Nati∣ons or a mixt peo∣ple.
• * 2.24

  zach. 9.9
• * 2.25

  Vide Ri∣beram in se∣cundum Haggaei.
• * 2.26

  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.
• * 2.27

  Marke & Luke, in the foreci∣ted places and S. Ioh. chap. 12. ver. 14.
• * 2.28

  Zach. 9.9
• * 2.29

  Statius.
• * 2.30

  Ʋide He∣braicum contextum Prov. 19.21
• * 2.31

  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
• * 2.32

  Marke 10.48.
• * 6.1

  See Christs an∣swere to Iohn.
• * 8.1

  In the 7. Booke, last Chapter of the last section.
• * 8.2

  Chap. 26.
• * 8.3

  Vide Ge∣nebrardum in Psal. 3.
• * 9.1

  See Cap. 15. par. 3. & 4.
• * 9.2

  Ver. 69.
• * 9.3

  Matth. 26.64.
• * 9.4

  Sect. 3. Chap. 11. par. 9, 10. &c.
• * 9.5

  See Jer. 45. ver. 5. & 39
• * 9.6

  Vide Nebri∣sensis quin∣quagenam. C. 14.
• * 10.1

  Chap. 26 parag. 4.
• * 10.2

  Zach. 11.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Septuagint
• * 10.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gloriosum pretiū, quo appretiatus sum. Zach. 11.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 10.4

  See the 7. book of Commēts on the Creed.
• * 10.5

  S. Matthew addes, and saith it was called the field of blood unto this day: which argues that he wrote his Gospel a long time after S. Peter made his Comment upon the Psalmist.
• * 10.6

  See Psal. 55.16.
• * 10.7

  See the 7. book of these Com∣mentaries. sect. 3. cap. 28. sect;. 5.
• * 10.8

  Mat. 27.50 Mat. 15.37
• * 10.9

  Gen. 22.
• * 10.10

  Ier. 32.42.
• * 11.1

  Scilicet in 3. Cap. ejus libelli.
• * 12.1

  See Christs answer to John.
• * 12.2

  Vide Chy∣traeism in hoc caput.
• * 12.3

  Sect. 2.
• * 12.4

  Vide Pe∣trum Ramū in Commen∣tariis de side Capite 130. de Christi se∣pulturâ. Et Tremellium in editione Syriaci Te∣stamenti.
• * 12.5

  See the 2. page of this Trea∣tise.