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sent and immediate apprehension, possessed with fear, horror, and amazement, encompassed with grief,, and overwhelmed with sorrow, pressed down with consternation and dejection of mind, tormented with anxiety and disquietude of spirit.

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This he first expressed to his disciples, (Matt. xxvi. 38, 39. Mark xiv. 34, 35.) saying, " My soul is exceeding sorrowful;' and lest they should not fully apprehend the excess, adding, even unto death," as if the pangs of death had already encompassed him, and, as the Psalmist speaks, (cxvi. 3.) “the pains of hell had got hold upon him." He "went but a little farther" before he expressed the same to his Father, falling on his face and praying, even with "strong crying and tears, unto him that was able to save him from death." (Heb. v. 7.) Not were his cries or tears sufficient evidences of his inward sufferings, nor could the sorrows of his breast be poured forth either at his lips or eyes; the innumerable pores of all his body must give a passage to more lively representations of the bitter an guish of his soul; and therefore while he " prayed more earnestly," in that agony "his sweat was as it were great drops o blood falling down to the ground.” (Luke xxii. 44.) As the Psalmist had before declared, "I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels." (Psal. xxii. 14.) The hear

perculsum esse, in Homer Il. A. 199. SáμΕπσεν δ' ̓Αχιλεύς, where it is the observation of Eustathius: Τὸ ἐθάμνησεν ἐνεργητι κὶν ἡ νεωτέρα χρῆσις οὐκ ἔχει· θαμβούμενοι γὰς, καὶ ἐθαμβήθη, καὶ τεθάμβημαι, φασὶν οἱ

"Oungov but not universally true. For (as to our purpose) we have both the use and sense of this word in the Old Testament. As 1 Sam. xiv. 15. 127 μαχη, καὶ ἐθάμβησεν ἡ γῆ, “ and the earth quaked." And Psalm xlviii. 5. 1737, Aquila εθαμβήθησαν, Symmachus ἐξεπλάyaray, as Psal. xxxi. 22. 'Eyà de eīna iv rñ εκστάσει μου, Aquila θαμβήσει, Symmachus ἐκπλήξει. The like is also in the passive termination; as Daniel expresses his fear in a vision, ἐθαμβήθην, καὶ πίπτω ἐπὶ Timov μou, Dan. viii. 17. and the wicked are described by the Wise Man, θαμβούμενοι δεινῶς, καὶ ἰνδάλμασιν ἔκταρασσόMEVA, Sap. xvii. 3. · From whence it appeareth, that lausirea of itself signifieth a high degree of fear, horror, and amazement. Gloss. Vel. JaμBoufal, obstupeo, stupeo, pavesco. And by the addition of the preposition it the signification is augmented. Εκθαμβος, ἔκπληκτος, Hesych. passively ; Θηρίον φοβερὸν καὶ ἔκθαμβον, Dan. vii. 7. actively, i. e. inæλnnrınóv. Such an augmentation in this word is justifiable by that rule left us in Eustathius, ad Iliad. Ε. Ἡ ἐξ πρόθεσις οὐ μόνον τὴν ἔξω δηλοῖ σχέσιν, ἀλλὰ ὕψωμα πολλάκις σημεί

. Of which he gives an example in

Ane

ἐκνομίως, used by Aristophanes in Plate
982. though not named by him.
again, ad Iliad. Ν. Ἡ ἐξ πρόθεσις ἐπίτασι
δηλοῖ, ὁποίαν καὶ τὸ μάλιστα. Εκθαμβεῖσθε
therefore is μάλιστα θαμβεῖσθαι, to be sur
prised with horror in the highest degree
even unto stupefaction. Gloss. Vet. 'Exa
Coupa, obstupesco. The third word is
Adnuovev, Vulg. Lat. tædere m St. Mark
mastus esse in St. Matthew: but it bath
yet a farther sense. ̓Αδημονῶ, ἀκηδι
ἀγωνιῶ, says Hesychius. Αδημονώ, τὸ λίαι
Avrupa, Suidas. It signifieth therefore
grief and anguish in excess, as appeareth
also by the origination of it. For, as Eusta-
thius observes: Τοῦ ἀδημονεῖν πρωτότυπον
ἀδήμων ἀδήμονος, ὁ ἐκ λύπης ὡς οἷα καί τινος
κόρου, ὃς ἄδος λέγεται, ἀναπεπτωκώς. Πiad. Α.
From ἐδῶ ἀδήσω ἀδήμων, from ἀδήμων ἀδη-
pov. It hath therefore in it the signifi-
cation of any or Aiav, satiety, or extremity.
From whence it is ordinarily so ex-
pounded, as if it contained the conse-
quence of the greatest fear or sorrow,
that is, anxiety of mind, disquietude, and
restlessness. ̓Αδημονεῖν, ἀλύειν καὶ ἀπορεῖν,
ἀμηχανεῖν, Etymol. As Antony is ex-
pressed by Plutarch, after the loss of
8,000 men, being in want of all things
necessary for the rest: Κλεοπάτραν περιέ-
μενα, καὶ βραδυνούσης ἀδημονεῖν ἡλυς. c. 51.
So where the Heb. Dawn is by the IXX.
translated ixrays, by Symmachus it is
rendered above, Eccles. vii. 16.

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of our Saviour was as it were melted with fear and astonishment, and all the parts of his body at the same time inflamed with anguish and agony; well then might that melting produce a sweat, and that inflamed and rarified blood force a passage through the numerous pores.

And as the evangelists' expressions, so the occasion of the grief, will manifest the height and bitterness thereof: For God laid on his own Son the iniquities of us all;" (Isa. liii. 6.) and as we are obliged to be sorry for our particular sins, so was he grieved for the sins of us all. If then we consider the perfection and latitude of his knowledge; he understood all the sins of men for which he suffered, all the evil and the guilt, all the offence against the majesty, and ingratitude against the goodness of God, which was contained in all those sins. If we look upon his absolute conformity to the will of God; he was inflamed with most ardent love, he was most zealous of his glory, and most studious to preserve that right which was so highly violated by those sins. If we look upon his relation to the sons of men; he loved them all far more than any did themselves, he knew those sins were of themselves sufficient to bring eternal destruction on their souls and bodies; he considered them whom he so much loved, as lying under the wrath of God, whom he so truly worshipped. If we reflect upon those graces which were without measure diffused through his soul, and caused him with the greatest habitual detestation to abhor all sin; if we consider all these circumstances, we cannot wonder at that grief and sorrow. For if the true contrition of one single sinner, bleeding under the sting of the Law only for his own iniquities, all which notwithstanding he knoweth not, cannot be performed without great bitterness of sorrow and remorse; what bounds can we set unto that grief, what measures to that anguish, which proceedeth from a full apprehension of all the transgressions of so many millions of sinners?

Add unto all these present apprehensions, the immediate hand of God pressing upon him all this load, laying on his shoulders at once a heap of all the sorrows which can happen unto any of the saints of God; that he, being "touched with the feeling of our infirmities," (Heb. ii. 17, 18.) might become a "merciful high-priest, able and willing to succour them that are tempted." (Heb. iv. 15.) Thus may we "behold and see if there be any sorrow like unto that sorrow which was done unto him, wherewith the Lord afflicted him in the day of his fierce anger." (Lam. i. 12.) And from hence we may and must conclude, that the Saviour of man, as he took the whole nature of man, so he suffered in whatsoever he took in his body, by internal infirmities and external injuries; in his soul, by fears and sorrows, by unknown and inexpressible anguishes. Which shews us fully (if it can be shewn) the third particular propounded, what our Saviour suffered.

That our Saviour did thus suffer, is most necessary to beLeve. First, that thereby we may be assured of the verity of his human nature. For if he were not man, then could not man be redeemed by him; and if that nature in which he appeared were not truly human, then could he not be truly man. But we may be well assured that he too on him our nature, when we see him subject unto our infirmities. We know the Godhead is of infinite perfection, and therefore is exalted far above all possibility of molestation. When therefore we see our Sa viour truly suffer, we know his divine essence suffered not, and thence acknowledge the addition of his human nature, as the proper subject of his passion. And from hence we may infal libly conclude, surely that Mediator between God and man was truly man, as we are men, who when he fasted was an hungred, when he travelled was thirsty and weary as we are, who being grieved wept, being in an agony sweat, being scourged bled, and being crucified died.

Secondly, It was necessary Christ should suffer for the redemption of lapsed men, and their reconciliation unto God; which was not otherwise to be performed than by a plenary satisfaction to his will. He therefore was by all his sufferings made an expiation, atonement, and propitiation, for all our sins. For salvation is impossible unto sinners without remission of sin; and remission, in the decree of God, impossible without effusion of blood. Our redemption therefore could not be wrought but by the blood of the Redeemer, but by a Lamb slain, but by a suffering Saviour.

Thirdly, It behoved Christ to suffer, that he might purchase thereby eternal happiness in the heavens both for himself the head, and for the members of his body. "He drank of the brook in the way, therefore hath he lift up his head." (Psal. cx. 7.) "Ought not Christ to suffer, and so to enter into his own glory?" (Luke xxiv. 26.) And doth he not by the same right by which he entered into it, confer that glory upon us? The recompense of the reward was set before him, and through an intuition of it he cheerfully underwent whatsoever was laid upon him. He must therefore necessarily suffer to obtain that happiness, who is therefore happy because he suffered.

Fourthly, It was necessary Christ should suffer, that we might be assured that he is truly affected with a most tender compassion of our afflictions. For this end was he subjected to misery, that he might become prone unto mercy; for this purpose was he made a sacrifice, that he might be a compassionate high-priest and therefore was he most unmerciful to himself, that he might be most merciful unto us.

Fifthly, It was necessary the Son of man should suffer, thereby to shew us that we are to suffer, and to teach us how we are to suffer. For "if these things were done to the green tree, what shall be done to the dry?" (Luke xxiii. 31.) Nay,

if God spared not his natural, his eternal, his only-begotten Son; how shall he spare his adopted sons, who are best known to be children because they are chastised, and appear to be in his paternal affection because they lie under his fatherly correc tion? We are therefore heirs, only because co-heirs with Christ; and we shall be kings, only because we shall reign together with him. It is a certain and infallible consequence, "if Christ be risen, then shall we also rise;" and we must look for as strong a coherence in this other, If Christ hath suffered, then must we expect to suffer. And as he taught the necessity of, so he left us the direction in, our sufferings. Great was the example of Job, but far short of absolute perfection: the pattern beyond all exception is alone our Saviour, who hath taught us in all our afflictions the exercise of admirable humility, perfect patience, and absolute submission unto the will of God.

And now we may perceive the full importance of this part of the Article, and every Christian may thereby understand what he is to believe, and what he is conceived to profess, when he makes this confession of his faith, he suffered. For hereby every one is obliged to intend thus much: I am really persuaded within myself, and do make a sincere profession of this as a most necessary, certain, and infallible truth, that the onlybegotten Son of God, begotten of the Father, and of the same essence with the Father, did for the redemption of mankind really and truly suffer; not in his Divinity, which was impassible, but in his humanity, which in the days of his humiliation was subject unto our infirmities: that as he is a perfect Redeemer of the whole man, so he was a complete sufferer in the whole; in his body, by such dolorous infirmities as arise internally from human frailties, and by such pains as are inflicted. by external injuries; in his soul, by fearful apprehensions, by unknown sorrows, by anguish inexpressible. And in this latitude and propriety I believe our Saviour SUFFERED.

Under Pontius Pilate.

AFTER the substance of this part of the Article, consisting in our Saviour's passion, he suffered, followeth the circumstance of time, declared by the present governor, under Pontius Pilate. Which though the name of a stranger to the commonwealth of Israel, and the Church of Christ, is well preserved to eternal memory in the sacred articles of our CREED. For as the Son of God by his determinate counsel, was sent into the world to die in the fulness of time, so it concerns the Church to be assured of the time in which he died. And because the ancient custom of the world was, to make their computations by their governors, and refer their historical relations to the respective times of their government: therefore that we might be properly assured of the actions of our Saviour which he did, and of his

sufferings (that is, the actions which others did to him), the present governor is named in that form of speech which is proper to such historical or chronological narrations, when we affirin that he suffered under Pontius Pilate.*

And because he not only suffered under him as the present governor, but also was arraigned and condemned by him as a judge; therefore it will be necessary for the illustration of the manner, and confirmation of the truth of our Saviour's sufferings, to declare what hath been left and delivered to our knowledge, both concerning his person and his office.

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For the first, we find him described by two names: nor is any other name of his extant, although, according to the general custom of the Romans,† he should have three. The first of these two is Pontius,‡ the name descended to him from the

* Επί Ποντίου Πιλάτου. Which words are capable of a double construction. First, as they are used by St. Paul, 1 Tim. vi. 13. Ἰησοῦ, τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, "Who before Pontius Pilate witnessed a good confession; that is, standing before him, as before a judge. As the same person, Matt. xxviii. 14. Καὶ ἐὰν ἀκουσθῇ τοῦτο imì Toũ hyeμóvos, If this come to be tried before the procurator. Thus Festus propounded it to St. Paul, Acts xxv. 9. 9λεις κρίνεσθαι ἐπ ̓ ἐμοῦ; and St. Paul answered in the same propriety of speech, ἐπὶ τοῦ βήματος Καίσαρος ἑστώς εἰμι. Thus Christ tells his apostles, Mark xiii. 9. ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε. And in this sense in is often used by the Greeks. Secondly, imi Пárou is under Pilate, that is, in the time of his government, when and while he was procurator of Judea; as ἐπ ̓ ἀρχιερέων ̓Αννα καὶ Καϊάφα, Luke iii. 2. and ἐπὶ ̓Αβιάθαρ τοῦ ἀρXpés, Mark ii. 26. Which is also according to the custom and language of the Greeks, as: Κατακλυσμὸς ἐπὶ Δευκα λίωνος ἐγένετο. Μarm. Arundel. Οὗτοι ἦσαν ἐπὶ τοῦ Λαομέδοντος ἐξαναστάντων Τρώων. Plat. Epist. xii. ad Archytam. And iπì TOUTOU CACIλEúorros, in this king's reign, is the common phrase of Pausanias. Thus the Athenians among their nine "Αρχοντες had one who was called 'Enμs, because his name was used for the denotation of that year and the phrase was usually, ἐπὶ τοῦ δεῖνα, οι ἐπὶ τοῦ δεῖνα ἄρχον. To, as I find it thrice in one place. 'o μὲν γὰρ (Ισοκράτης) ἐπὶ Λυσιμάχου, Πλάτων δὲ ἐπὶ ̓Αμεινίου γέγονεν, ἐφ' οὗ Περικλῆς ἐτεAsúrno. Laert. in Platone, 1. iii. init. In the same manner did the Lacedæmonians make their historical accounts by their Ephori; and the Argivi by the priestesses of Juno: Επὶ Χρυσίδος ἐν "Αργει τότε πεντήκοντα δυοῖν δέοντα ἔτη ἱερωμένης, καὶ Αἰνησίου ἐφόρου ἐν Σπάρτη, καὶ Πυθοδώρου

ἔτι δύο μῆνας ἄρχοντος ̓Αθηναίοις. Thucyd. l. ii. c. 2. And as the Greeks thus referred all actions to the times of these governors, so did the Jews under the Roman government, to the procurators of Judea; as appeareth by Josephus, who mentioning the first of that office, Coponius, presently relates the insurrection of Judas Galilæus in this manner: ̓Επὶ τούτου (Κωπωνίου) τὶς ἀνὴρ Γαλιλαίας, Ἰούδας ὄνομα, εἰς ἀπόστασιν ἐνῆγε τοὺς ἐπιχω gious. de Bell. Jud. 1. ii. c. 12. Then names his successor Ambivius, ip' où Σaλώμη Ἰαμνιὰν καταλείπει : after him Rufus, ἐφ ̓ οὗ δὴ καὶ τελευτᾷ Καῖσας. Antig. Jud. 1. xviii. c. 3. And in the same manner in the Creed, παθόντα ἐπὶ Ποντίου Πιλάτου, our Saviour suffered under Pontius Pilate, that is, at the time when he was procurator of Judea; as Ignatius fully: v καιρῷ τῆς ἡγεμονίας Ποντίου Πιλάτου. Epist. ad Magnesios, c. 11.

Pausanias, speaking of the Romans, saith : Τρία ὁπότε ἦ ὀλίγιστα, καὶ ἔτι πλέονα ¿vóμara ÊxáσTW TibeνTai. Achaic. c. 7. And although Diomedes and Plutarch have observed, that even among the Romans there were some davua, yet the prænomen was never omitted, as Priscian affirmed: Ex illo tempore consuetudo tenuit, ut nemo Romanus sit absque prænomine.' l. ii. p. 577. ed. Putsch.

Pontius and Pilatus were his nomen and cognomen, in the same manner as Julius and Cæsar are described by Suetonius: 'Non Cæsare et Bibulo, sed Julio et Cæsare, Coss., actum scriberent, bis eundem præponentes, nomine atque cognomine.' 1. i. c. 20. Thus without a prænomen or agnomen, he is only known to us by his nomen properly called, and his cognomen. The nature of which two is thus described by the ancients: Nomen proprium est gentilitium, id est, quod originem gentis et familiæ declarat, ut Portius, Cornelius ; cognomen est quod uniuscujusque pro

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