"The

nation, let the Jewish historian himself declare: : Romans, although they were greatly distressed in getting together their materials, raised these banks in one and twenty days; after they had cut down all the trees, that were in the country that adjoined to the city; and that, for ninety furlongs round about, as I have already related. Of a truth, it was a melancholy sight: those places which were before adorned with trees and pleasant gardens, were now become a desolate country every way. Nor could any foreigner, who had formerly seen Judea, and the most beautiful suburbs of the city, and now beheld it as a desert, have refrained from lamenting and mourning so great a change. The war had laid all signs of beauty quite waste. Nor if any one, who had known the place before, had come on a sudden to it now, would he have known it again. Though he were at the city itself, he would, notwithstanding, have inquired for it."-Josephus. Wars of the Jews, book vi. chap. i. sect. 1.

"A few gardens," says Dr. Richardson, "still remain on the sloping base of Mount Sion, watered from the pool of Siloam: the gardens of Gethsemane are still in a sort of ruined cultivation; the fences are broken down, and the olive trees decaying, as if the hand that fed and dressed them was withdrawn. The Mount of Olives still retains a languishing verdure, and nourishes a few of those trees, from which it derives its name; but all around Jerusalem, the general aspect is blighted and barren; the grass is withered; the bare rock looks through the scanty sward; and the grain itself, like the staring progeny of famine, seems to doubt whether to come to maturity, or die in the ear. The vine that was brought from Egypt, is cut off from the midst of the

land; the vineyards are wasted; the hedges are taken away; and the graves of the ancient dead are open and

tenantless."

NOTE (9), page 112.

"Why did he not take with him all his disciples? Lest they should fall. Those only he admitted, who had been witnesses of his glory."- St. Chrysost. Homil. lxxxiii. in S. Matt.

NOTE (10), page 113.

This theory is at least as old as the days of Irenæus. "As he was man, that he might be tempted; so was he the Word, that he might be glorified; the Word being quiescent (ἡσυχάζοντος μὲν τοῦ Λόγου), that he might be tempted, crucified, and die."-Advers. Hæres. lib. iii. cap. 21.

NOTE (11), page 115.

Instances are adduced by Lightfoot, Whitby, and Doddridge, of persons who really sweat blood; and it is admitted by Rosenmüller, that the words of the original may signify, that such was the case with respect to our Saviour. It does not, however, appear to be a question o any great importance; since, as St. Chrysostom remarks, these circumstances are most probably recorded, to prove, that the Lord Jesus was perfect man, as well as

perfect God." Christ himself prayed the more earnestly, lest it should seem, that what was occurring took place merely in appearance. For the same reason, the sweat ran down his face. But, lest the heretics should say, that the agony itself was feigned, the sweat was, as it were, great drops of blood, and an angel was seen comforting him; and, lest any one should allege, that his words were feigned, a thousand other signs of fear were exhibited."— St. Chrysostom. Hom. in S. Matt. lxxxiii.

NOTE (12), page 115.

This is well expressed by Rosenmüller, "distinguendum est inter ἀδύνατον per se, et inter ἀδύνατον hoc vel illo posito." The following annotation of Grotius is valuable: "It often happens that we do a thing

ἐκὼν ἀέκοντί γε θυμῷ.

In performing irksome duties, there is, as Aristotle styles it, a kind of mixed action; and he himself exemplifies his position, by the instance of a man, who would wish to save his property, and yet would sacrifice it, to avoid a greater evil. If, therefore, death only were the thing considered, death attended with ignominy and torture, Christ, without doubt, would have declined it; for the instinct of human nature prompts us to seek our own safety, and to avoid whatever is injurious: but, when the will of his Father was taken into consideration, then, he was willing to undergo death, and even that ignominious kind of death which awaited him; being found in fashion as a man, he humbled himself, and became

obedient unto death, even the death of the cross."-Grotius, inter Critic. Sacr.

But our own Hooker is so copious, satisfactory, and truly philosophical, on the subject, that I cannot forbear from transcribing his words:...

"As man's will, so the will of Christ, hath two several kinds of operation: the one, natural or necessary, whereby it desireth whatsoever is good in itself, and shunneth, as generally, all things that hurt; the other, deliberate, when we, therefore, embrace things as good, because the eye of the understanding judgeth them good, to that end which we simply desire. Thus, in itself, we desire health, physic only for health's sake; and, in this sort, special reason oftentimes causeth the will, by choice, to prefer one good thing, before another; to leave one, for another's sake; to forego meaner, for the attainment of higher desires, which our Saviour likewise did.

"Whereas, we find in God, a will resolved that Christ shall suffer; and in the human will of Christ, two actual desires, the one avoiding, the other accepting, death. Is that desire, which first declareth itself by prayer, against that, wherewith he concludeth prayer; or either of them, against His mind, to whom prayer, in this case, seeketh? We may judge of these diversities in the will, by the like in the understanding; for, as the intellectual part doth not cross itself, by conceiving man to be just and unjust, when it meaneth not the same man; nor by imagining the same man learned and unlearned, if learned in one skill, and in another kind of learning unskilful; because the parts of every true opposition, do always both concern the same subject, and have reference to the same thing, sith otherwise they are, but in show, opposite, and not in truth; so the will about one

and the same thing may, in contrary respects, have contrary inclinations, and that without contrariety. The minister of justice may, for public example to others, virtuously will the execution of that party, whose pardon, another, for consanguinity's sake, as virtuously may desire. Consider death in itself, and nature teacheth Christ to shun it. Consider death as a mean to procure the salvation of the world, and mercy worketh in Christ, all willingness of mind towards it. Therefore, in these two desires, there can be no repugnant opposition. Again, compare them with the will of God; and if any opposition be, it must be only between his appointment of Christ's death, and the former desire, which wisheth deliverance from death. But neither is this desire opposite to the will of God. The will of God was, that Christ should suffer the pains of death. Not so his will, as if the torment of innocency did, in itself, please and delight God: but such was his will, in regard of the end; whereunto, it was necessary that Christ should suffer. The death of Christ, in itself, therefore, God willeth not; which, to the end we might thereby obtain life, he both alloweth and appointeth. In like manner, the Son of man endureth willingly, to that purpose, those grievous pains, which, simply not to have shunned, had been against nature, and, by consequent, against God. I take it, therefore, to be an error, that Christ either knew not what himself was to suffer, or else had forgotten the things he knew."- Hooker. Eccles. Polit., book v. sect. 46.