with this Differtation. But whether I have fucceeded better in this attempt than those who have gone before me in the fame argument, belongs not to me to judge.

DISSERTATION IV.

Chrift's Entry into Jerufalem.

THE circumftances of this piece of Scripture history are well known, and not lefs to those who despise, than to those who receive the Gospel.

My intention is to confider the prophecy relating to this fact, as it ftands in Zechariah, chap. ix. 9. And though the subject of this Differtation has no immediate relation to the preceding difcourfes; yet it may not perhaps be improper to fubjoin to them the explication of a paffage, which is fure always to find its way into every conversation or controverfy upon the fubject of prophecy.

There is indeed no circumftance relating to the Meffiah that has given occafion to more profane wit and ridicule than this now before us. We reckon an afs to be a contemptible creature; and a man, especially a man of character, riding upon an ass, to be a ridiculous figure. These are prejudices of our time and country. And when they who look no further than to the manners and cuftoms which are before them, examine this part of facred story by the ftandard of modern prejudices, they fee, or think they see, fomething quite inconfiftent with the gravity and dignity of the perfon pretending to be King of the

Jews, when Chrift is represented entering in triumph into Jerufalem mounted on an ass.

But contemptible as an ass, or a man riding on an afs, may be at prefent, from the beginning it was not fo. In many countries, and particularly in Judea, perfons of the highest diftinction were ufually fo mounted. The governors of Ifrael are described in the Song of Deborah as riding on white affes, Judg. V. 10. And the thirty fons of Jair, who was judge and prince over Ifrael twenty-two years, are faid to ride on thirty affes, Judg. x. 4. And another judge of Ifrael is recorded to have had forty fons, and thirty nephews, that rode on seventy afs colts, Judg. xii. 14.

IO.

Were it at all neceffary, it would be easy to confirm this obfervation with many more authorities: but this paffage of Scripture will furnish other inquiries, and of a more ferious confideration.

For, fuppofing it to have been an usual thing to ride on an afs, how comes this ufual thing to be mentioned in relation to the Meffias as a mark of diftinction? Might not the prophet upon this fuppofition as well have faid, he should come walking on foot? And would he not have been as well known by one character as by the other? Befides,

If you turn to the book of Zechariah, where this prophecy is to be found, you will fee the person there defcribed to be a King, a juft King, and one having falvation: and what is there in this character of riding on the foal of an afs that is peculiar to a King, to a juft King, and to one who was to bring falvation and deliverance to his people?

If we look into the prefent, or into the ancient

world, we shall not find reason to appropriate this character to kings: thofe of Egypt, Affyria, and of other nations, neighbours to Judea, rode in another manner: much less fhall we be able to find any connection between the justice and ability of a prince to fave his people, and this circumstance of riding on the foal of an ass.

Since then this prophetical character can never be accounted for by confidering the state and condition of kings in general; there muft needs have been fomething very peculiar in the circumftances of a king of Ifrael, on which the propriety of this character is founded.

I shall therefore endeavour to trace out this peculiar circumftance, and to fet this prophecy in a proper light, which has been very greatly abused; and, perhaps, only because it has been very little underftood.

If we look into the hiftory of the rife and fall of nations, we shall generally find that their prosperity and success have borne fome proportion to their force and power, and to the conduct and ability of their leaders. But with the Jews, who from flaves in Egypt became a great and powerful people, the case was not fo. The best and greatest of their kings, and he who carried the empire to the greatest height, has left us another account of their affairs. The people fays he, got not the land in poffeffion by their own fword, neither did their own arm jave them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them, Pfalm When we read this, and other like paffages,

xliv. 3.

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