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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	prophet_n	testament_n	5,085	5	8.1969	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04168	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.; Commentaries upon the Apostles Creed. Book 8	Jackson, Thomas, 1579-1640.	1635 (1635)	STC 14309; ESTC S107480	214,666	423

before the ordinary time of expiration by the ordinary course of nature in such as die that unnaturall and accursed death which he sought after 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 Companion 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 verified of him He loved cursing he delighted not in blessing The meaning is as in many other places 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 happinesse and set himself not immediatly or directly to cursednesse How then is he said to have loved cursing Because through avarice and stiffe adherence to sinister privat ends which hee had secretly proposed unto himself hee was diverted 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 addiction 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 water 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 bursting in the middle and of the gushing out of his bowels Of his sudden disease and destruction other Psalmists had likewise prophecied 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 sentenced to death untill his expiration upon the Crosse and the Mosaicall prefigurations or Prophecies concerning his death and sufferings 1 THere is no knowledge comparable to the knowledge of CHRIST nor is there any other part of this knowledge more usefull then the contemplation 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 Interpreters 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 cherish our belief as well of his crosse as of his resurrection 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 historicall 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 passed 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 contradiction no such appearance of contradiction as might bee pickt betweene S. Matthew and the other Evangelists 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 Evangelists 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 divided 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 whereon 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 forecited place of S. Iohn And it is more then probable 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 Countrey 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 Saviours shoulders and laid it upon Simons there was a mysterie in it and at least an Emblematicall expression of what our Saviour before had said If any man

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 apparent 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 referre 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 bitternesse 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 written 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 Jerusalem nor after It was the eminency of Iosiah his zeale and fidelity in setting forth that solemnity 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 amongst 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 compunction 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 mournfull Lamentations for our Saviours death whether foreshadowed or foretold or inchoated whether 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 forefathers 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 concerning 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 ministerial meditations the contents wherof would bee too laborious to collect and their expressions too long to bee interserted in this Treatise To returne therefore to the former path from which I have somewhat though not impertinently digressed 8 Of that glory of Christ which shall be revealed 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 before 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 fulfilled 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 exemplified in recollecting them again after his Resurrection and the feast of Pentecost next ensuing The full accomplishment of the prophecy as it concerns the scattering of the flock or sheep was not publiquely declared or exemplified before the destruction of the second Temple and dispersing of the Jewish Nation The other parts of the same prophecy must be afterwards accomplisht 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 humiliation and obscuritie before he was led bound to Caiaphas the high Priest But after Iudas of a close Ahitophel or cunning traitour became an open Dalilah and had betrayed his Master 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 impotent 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 Nazarite These enemies of the God of Israel did sport themselves more cruelly with the bodily miseries 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