ledge or proclaim him to be the God of their fathers, who had spoken to Moses in the wilderness; or that very God, unto whose honour the feast of tabernacles was first instituted, and so continued to their posterity. This acknowledgment 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 he at that time (though unwittingly) so acknowledged by the multitude?

4. Although man be a reasonable and projecting creature, yet the cunningest contrivances of wisest men are always moderated by the all-seeing wisdom of their Creator: and the execution of their projects, although they reach unto or hit the mark proposed by them, do often glance or fall upon some other object than they thought of; and oftentimes, as well 866 the intention as contrivance for its execution, are put upon them by secret instinct. As in that good woman which poured the precious ointment on our Saviour's head whilst he sat at meat in the house of Simon the leper, Matt. xxvi. 7. Few, I think, upon good consi- { deration, will suspect any further intent than a longing desire to testify her love, her loyalty, and observance of him, as a gracious man and a special benefactor. Yet in the disposition of Divine Providence, working in her by secret instinct, to testify her love rather in this kind than in any other, she did exhibit an undoubted presage of his death and burial approaching, as our Saviour himself interprets the fact: When his disciples 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 poor. When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good

work upon me. For ye have the poor always with you; but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. Matt. xxvi. 8-13. As he was willing to receive the accustomed funeral rites of his country at this woman's hands before his death, so was it his pleasure to have his coronation over the kingdom of David, the dedication of his glorious temple, his triumph over the grave, death and hell, solemnly celebrated before his resurrection from the dead for it was lawful for this lion of Judah to triumph over death before the victory which was to be purchased 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 (methinks), exhibit such a glimpse of his second appearance in majesty unto judgment, as the transfiguration on the mount did of his glory after his resurrection. He had told the Jews, John v. 21-23, As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. A full proof of his power to pierce the monuments by his word, and to make the graves give up their dead, had been a few days before this solemnity exhibited in his raising of Lazarus: which, as was before observed, did specially occasion the multitude assembled at Jerusalem to meet and congratulate him, not as the Son of David only, but

as David's 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 himself 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 Egyptian bondage, who had protected them in Succoth, and in the wilderness in their whole journey towards Canaan, is a point unquestionable either amongst good Christians or malignant Jews. That the carrying of palm branches in triumphant manner, skipping, dancing, or singing, was the peculiar character or expression of that joy wherewith this people was commanded to rejoice before the Lord their God in this feast of tabernacles above all others, may be ratified by the tradition and practice of the Jews, whilst they had liberty and opportunity to celebrate 867 this feast, especially from Nehemiah's time. And inasmuch as the great multitude assembled at the feast of passover, wherein our Saviour did accomplish the laws and rites of the paschal lamb, did present him with this kind of honour accustomed in the feast of tabernacles, they evidently declare unto the world, though not by express confession, or distinct apprehension of his eternal Deity, (as was said before,) yet by gesture and deportment put upon them by secret instinct, that this Jesus whom they thus welcomed in the mount of Olives, was that very God and Lord of hosts who had given them victory over Pharaoh and his host in the Red sea; who had protected them and refreshed them in the wilderness in all their distresses, and in their whole journey to the land of Canaan; that very only God, in memory of whose gracious goodness towards them the feast of tabernacles was first instituted by Moses, afterward more solemnly celebrated by Joshua,

and upon some interruption in matter of ceremonies revived or restored by Nehemiah.

6. As for the doctrine of the latter Jews, (such, I mean, as from our Saviour's time have recollected the practice of their forefathers in this feast of tabernacles,) I refer the ingenuous reader to the commentators upon Leviticus xxiii, and upon Nehemiah. The garb and gesture of the Jews in bearing of palm branches at the feast of tabernacles, (if we may believe these men's relations,) was not much unlike the deportment of the ancient Grecians after victory, whether in serious wars or in Olympic games; or rather the deportment of the ancient Grecians was by superstitious imitation borrowed from the laws and customs of the ancient Hebrews. The practice of the Grecians and most other nations in their victories is recorded by Pausanias.

Wreaths or branches of palms are a set reward for many prizes, and in every place doth adorn the right hand of the vanquishers; which custom is said to have had its first original after this wise: It is reported that Theseus, being returned from Crete, did institute certain games at Delos, in the honour of Apollo, and did reward the victorers with palms: of which palms Homer also maketh mention in those verses wherein he recites the mournful oration of Ulysses to the daughter of Alcinous b.

That the bearing of palm branches in their right hands was a general emblem (amongst most nations)

b Οἱ δὲ ἀγῶνες φοίνικος ἔχουσιν οἱ πολλοὶ στέφανον, ἐς δὲ τὴν δεξιὰν ἔστι, καὶ πανταχοῦ τῷ νικῶντι ἐστιθέμενος φοίνιξ. ἐνομίσθη δὲ ἐπὶ τοιῷδε. Θησέα ἀνακομιζόμενον ἐκ Κρήτης φασὶν ἐν Δήλῳ ἀγῶνα ποιήσασθαι τῷ ̓Απόλλωνι, στεφανοῦν δὲ

αὐτὸν τοὺς νικῶντας τῷ φοίνικι. τοῦτο μὲν δὴ ἄρξαι λέγουσιν ἐντεῦθεν. τοῦ δὲ φοίνικος τοῦ ἐν Δήλω μνήμην ἐποιήσατο καὶ Ὅμηρος ἐν Ὀδυσσέως ἱκεσίᾳ πρὸς τὴν ̓Αλκίνου θυγατέρα. Pausanias in Arcadicis, lib. 8. pag. 532.

of victory, I willingly assent to this learned antiquary ; for palmam obtinere is as much in Latin writers as victoriam obtinere. But that this device should take its original from Theseus I cannot be persuaded; because the sacred story of the Old Testament, and the prophecies or visions in the New, do testify this custom to be more ancient than Theseus amongst God's people, and an emblem of the victory of God's saints over death and the grave. To omit other places, that of St. John, Revel. vii, is most pregnant : After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms 868 in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. vv. 9, 10. This manner of congratulation used by the saints is but a more distinct and full expression of the people's voice when they cried Hosanna to the Son of David, which, as was observed before, was both precatory and congratulatory and did withal, according to the propriety of the Hebrew, import thus much: Lord, grant salvation to the Son of David, that he may save us.' So that both the people (though they unwittingly and more unconstantly) and the saints of all nations, expressly and constantly, do honour the Son even as they honour the Father.

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