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Heb. 7. 25.

για δόλω

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maketh interceffion for us. Upon this foundation he buildeth our perfuafion, that he is able alfo to fave them to the uttermoft that come unto God by him, Seeing he ever liveth to make interceffion for them. Nor müft we look upon П this as a* fervile or precarious, but rather as an efficacious and glorious InterΠαράκλητον ἔχομθμ Ιησέν, ceffion, as of him to whom all power is given both in Heaven and Earth. ὄχι ὡς ὑπὲρ ἡ- Befides thefe offerings and intercedings, there was fomething more required of the Priest, and that is Bleffing. 2 Aaron was separated, that he should fanજીતે કે #grilova Etify the most holy things, he and his fons for ever, to burn incenfe before doxins anα- the Lord, to minifter unto him, and to blefs in his name for ever. We read of no other facerdotal act performed by Melchizedeck the Prieft of the most avažiav To High God, but only that of bleffing, and that in refpect both of God and man: First, he blessed man, and faid, Blessed be Abram of the most high ἔτε γδ τὸ παTog's THTO ixi-God, possessor of heaven and earth: then, Blessed be the most High God, Sne, Te T which hath delivered thine enemies into thine hand. Now it is obfervable δ πάχειν, ἢ , what the Rabbins have delivered, that at the morning-facrifice the Priests unvia do- der the Law did bless the People with the folemn form of Benediction, but at xidis the evening-facrifice they bleffed them not; to fhew that in the evening of the agar - World, the last days, which are the days of the Meffias, the benediction of od zaglig as the Law fhould ceafe, and the bleffing of the Chrift take place. When Zacha26ariah the Prieft, the father of John Baptift, the fore-runner of our Saviour, PORTai μo executed his office before God in the order of his course, and the whole mulSans titude of the people waited for him, to receive his benediction, he could not S. Greg. Naz. Speak unto them, for he was dumb; fhewing the power of benediction was 1Chr.23.13. now paffing to another and far greater Priest, even to Jefus, whofe Doctrine b Gen. 14. 19, in the Mount, begins with Bleffed; who, when he left his Difciples, lift up Luke 1. 8, his hands and blessed them. And yet this function is principally performed 21, 22. after his refurrection, as it is written, Unto you firft, God having raifed up • Luke 24.50. his Son Jefus, fent him to bless you, in turning every one of you from his iniquities. It cannot then be denied that Jesus. who offered up himself a most perfect facrifice and oblation for fin, who still maketh continual interceffion for us, who was raised from the dead, that he might blefs us with an everlasting benediction, is a most true and most perfect Priest.

a

πέπονθεν ὡς

ραινέτης, τότε

νοειταί μοι

Orat. 36.

20.

phrase in the

most places bill of Sion.

Meffias doth

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The third office belonging to the Meffias was the regal, as appeareth by For the Chal- the most ancient † tradition of the Jews, and by the exprefs predictions of dee Para- the Prophets. Tet have I fet my King, faith the Pfalmift, upon my boly bill of Sion. Unto us a child is born, unto us a fon is given, and the where it men-government fhall be upon his fhoulder, faith the Prophet Ifaiah, who calleth tioneth the him the Prince of Peace, fhewing the perpetuity of his power, and particuit with the larity of his feat. Of the increase of his government and peace there fhall addition of be no end upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice, from henceforth even for ever. All which moft certainly belongs unto our Jefus, by the unerring interpretation of the Angel Gabriel, who promised the bleffed Virgin that the Lord God fhould give unto her Son h the throne of his father David, and he fall reign over the house of Jacob for ever, and of his kingdom there shall be no end. He acknowledgeth himself this Office, though by a strange and unlikely reMat. 21. 4,.5. prefentation of it, the riding on an afs; but by that it was fulfilled which was

King.

מלבא

e Pfal. 2. 6.

Ifai. 9. 6.

Verfe 7.

↳ Luke 1. 32,

33.

Spoken by the Prophet, Tell ye the daughter of Sion, Behold thy king cometh unto thee, meek, and fitting on an ass. He made as strange a confeffion of it unto John 18. 37. Pilate; for when he faid unto him, Art thou a King then? Jefus answered, Thou fayeft that I am a King. To this end was I born, and for this caufe came I into the world, that I should bear witness unto the truth. The folemn inauguration into the Office was at his ascension into Heaven, and his feffion at the right hand of God: not but that he was by right a King before, but Eph.1.20,21. the full and publick execution was deferred till then, when God raised him

from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion. Then he, whofe name is called the word of God, had on his vefture, and on his thigh Rev. 19. 13, a name written, King of kings, and Lord of lords.

16.

This Regal Office of our Saviour confifteth partly in the ruling, protecting and rewarding of his people; partly in the coercing, condemning and deftroying of his Enemies. Firft, he ruleth in his own people, by delivering them a Law by which they walk; by furnishing them with his grace, by which they are enabled to walk in it. Secondly, he protecteth the fame, by helping them to fubdue their lufts, which reign in their mortal bodies; by preferying them from the temptations of the world, the flesh, and the devil; by fupporting them in all their afflictions; by delivering them from all their enemies. Thirdly, whom he thus rules and protects here, he rewards hereafter in a most royal manner, making them Kings and Priests unto God and his Father. On the Rev. 1. 6. contrary he fheweth his Regal Dominion in the destruction of his enemies, whether they were temporal or fpiritual enemies: Temporal, as the Jews and Romans, who joined together in his Crucifixion. While he was on earth he told his Difciples, There be fome standing here which shall not taste of Mat. 16. 28. death till they fee the fon of man coming in his kingdom: and in that kingdom he was then feen to come, when he brought utter deftruction on the Jews by the Roman Armies, not long after to be destroyed themfelves. But befide these visible enemies, there are other fpiritual, those which hinder the bringing in of his own people into his Father's Kingdom, those which refuse to be fubject unto him, and confequently deny him to be their King; as all wicked and ungodly men, of whom he hath faid, Thefe mine enemies, which would not Luke 19. 27. that I should reign over them, bring hither, and flay them before me. Thus Sin, Satan and Death, being the enemies to his Kingdom, fhall all be destroy

ed in their order. For he must reign till he hath put all enemies under his 1 Cor. 15.25 feet and the last enemy that shall be deftroyed is death. Thus is our Jefus 26. become the Prince of the kings of the earth; thus is the Lamb acknowledged Rev.1.5. and to be Lord of lords, and King of kings.

Wherefore feeing we have already thewed that the Prophetical, Sacerdotal and Regal Offices were to belong unto the promised Meffias, as the proper end and immediate effect of his Unction; feeing we have likewife declared how Jefus was anointed to thefe Offices, and hath and doth actually perform the fame in all the functions belonging to them: there remaineth nothing for the full explication of this particular concerning the Christ, but only to flew the manner of this Unction, which is very neceffary to be explained. For how they were anointed under the Law, who were the types of the Meffias, is plain and evident, because the manner was prefcribed, and the materials were vifible: God appointed an Oil to be made, and appropriated it to that use: and the pouring that Oil upon the body of any perlon was his anemting to that Office for which he was defigned. But being that Oil fo appropriated to this ufe was lost many hundred years before our Saviour's birth, being the custom of anointing in this manner had a long time ceased, being howfoever we never read that Jefus was at all anointed with Oil; it remaineth ftill worthy our enquiry, how he was anointed, fo as to answer to the former Unctions; and what it was which anfwered to that Oil, which then was loft, and was at the first but as a Type of this which now we search for.

*

The Jews tell us, that the anointing Oil was hid in the days of Jofiah, and

17. 14.

* בימות המשיח עתיר הקרוש ברק

לעמו אותך

שעשה משה שנגנז עם הארון זבן ימשחו המלכים והרהיים הגרולים בימי ההם

the Meffias

In the days of

God will re

ftore unto his people the oil of unction which Mofes made, which was hidden with the Ark; and the Kings and High Priests fhall be anointed with it in those days. Abarbanel Comment. ad 30. Exodi. Now the loss of that oil, which they call the hiding of it, may well be thought to foretel the period of the Mofaical Administration, being they confess that after that they never had any Priefts anointed, because they had no power to make the fame oil. So plainly confeffeth the

לא יהיה בהן משוח בבית שני לפי שכבר היה נגנז שמן המשחה שננזו יאשיהו עם שאר הרברום :Jame Abarbanel הקדושים ולש היה להם רשות לעשותו

that

a

b

that it fhall be found and produced again when the Meffias comes, that he may be anointed with it, and the Kings and High Priefts of his days. But though the lofs of that Oil befpake the deftruction of that Nation, yet the Chrift which was to come needed no fuch Unction for his Confecration; there being as great a difference between the typical and correfpondent Oil, as between the reprefenting and reprefented Christ. The Prophet David calleth it not by the vulPfal. 45. 7. gar name of Oil of Unction, but the Oil of gladness. For though that place may in the first fenfe be understood of Solomon, whom when Zadoc the Priest b 1 Kings 1. anointed, They blew the Trumpet, and all the people faid, God fave King 39, 40. Solomon. And all the people came up after him, and the people piped with * Duas perfo- pipes, and rejoiced with great joy, fo that the earth rent with the found of them; though from thence it might be faid of him, Thy God hath anointed & qui unxit, thee with the oil of gladness above thy fellows: yet being thofe words are intellige. Un-fpoken unto God, as well as of God, (therefore God thy God) the Oil with which that God is anointed muft in the ultimate and highest fenfe fignify a far Verb greater gladness than that at Solomon's Coronation was, even the fountain of braicum non all joy and felicity in the Church of God.

nas, ejus qui

unctus eft Dei

de & Aquila

Elohim

אלוהים

nominativo

cafu, fed vocativo, interpretatur, dicens è & nos propter intelligentiam Dee pofuimus, quod Latina Lingua non accipit, nè quis perversè putet Deum dilecti & amantiflimi & Regis bis Patrem nominari, S. Hierom. Epist. 194. Quod fequitur, Unxit ie, Deus, Deus tuus, primum nomen Dei vocativo cafu intelligendum eft, fequens nominativo; quod fatis miror cur Aquila ron, ut coeperat in primo verficulo, vocativo cafu interpretatus fit, fed nominativo, his nominans Deum, qui fupradictum unxerit Deuin. Id. ib.

* So Greg. Naz. expounds the place: "Ov

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The Ancients tell us that this Oil is the Divinity it self, and in the language of the Scriptures it is the Holy Ghoft. S. Peter teacheth us how God anointed Jefus of Nazareth with the Holy Ghoft and with power. Now though there can be no queftion but the Spirit is the Oil, yet there is fome Taxides doubt, when Jefus was anointed with it. For we know the Angel faid unto TX, UT, the bleffed Virgin, The Holy Ghost fall come upon thee, and the power of xeiras ar the Higheft fhall overshadow thee: therefore alfo that holy thing which shall θρωπότητα τῇ be born of thee shall be called the Son of God. From whence it appearTeth that from the Conception or at the Incarnation, Jefus was fanctified duping by the Holy Ghoft and the power of the Higheft, and fo confequently, as Xessos 3 S. Peter fpake, he was † anointed then with the Holy Ghost, and with 7 drótnia power. Again, being we read that after he was thirty years of age, the Spirit like a Dove defcended and lighted upon him, and he defcending in the anointed, or power of the Spirit into Galilee, faid unto them of Nazareth, This day is Chrift ansint- the fcripture fulfilled in your ears, meaning that of Ifaiah, The Spirit of the ed in respect of Lord is upon me, because he hath anointed me to preach the Gospel; hence but that he hath it been alfo collected, that his Unction was performed at his Baptifm. was anointed Nor need we to contend which of these two was the true time of our Saviour's nity by his Unction, fince neither is deftructive of the other, and confequently both may Divinity) well confift together. David, the most undoubted type of the Meffiah, was 77 aver anointed at Bethlehem; for there & Samuel took the horn of oil, and anointed Tnx - him in the midst of his brethren: and the spirit of the Lord came upon David xia, os from that day forward. Of which Unction thofe words of God muft neceffarily áfága, a- be understood, I have found David my fervant; with my holy oil have I anoin

Divinity was

his Divinity;

in his Huma

χείσις δ' αυ

τη η ανθρωπό

ἄλλες χριςός

ἁδιάζεσα,

βασίω ή όλα τα

d

χρίοντα, ἧς ἐςδον ἄνθρωπον ακέσαι τὸ χρέου, καὶ ποιῆσαι θεὸν τὸ χειρόμθμον. Orat. 2. de Filip.

Luke 1. 35:

† Χρισὸς ἐχείπε ὡς βασιλοὺς καὶ ἱεροὺς καὶ χρίσματι το (αρκώσεως. Germanus Confant. Κεκρίας ἢ ἐκ ἑτέρως φαμώ τα ήδη, ἢ ὅτι καὶ βάρκα γυόμβριον, δηλονότι καθ' ἡμᾶς, καὶ ἐνανθρωπήσαν]α. Titus Bofrenf. Deus eft qui ungit, & Deus qui fecundum carnem ungitur Dei filius. Denique quos habet unctionis fuæ Chriftus nifi in carne participes? Vides igitur quia Deus à Deo unctus, fed in affumptione naturæ unctus humanæ Dei Filius defignatur. S. Ambrof. de Fide l. 1. c. 3. Hæc omnia carni conveniunt, cùm piiffimum & gloriofiflimuin verbum unitum eft pro falute cunctorum. Caffiodorus in Pfal. 44. S. Hierome mentioning that place of the Pfalm, Quando confortes nominantur, naturam carnis intellige, quia Deus confortes fubftantiæ fuæ non habet. Et quia erat unctio fpiritualis & nequaquam humani corporis, (ut fuit in facerdotibus Judæorum) idcirco præ confortibus, id eft, cæteris fanctis, unctus effe memoratur. Cujus unctio illo expleta eft tempore quando baptizatus eft in Jordane, & Spiritus Sanctus in fpecie Columbæ defcendit fuper eum, & manfit in illo. Comment. in Efaiam, c. 61. In illa columba quæ fuper ipfum poft baptifina defcendit, cum facramento Baptifmatis, & veri facerdotii jura fufcepit, fufo videlicet fuper eum oleo exfultationis, de quo Pfalmifta canit; unxit te, inquit, Deus, Deus tuus. Petrus Damianus, Opufcul. 6. c. 4. d'1 Sam. 16. 13. e Pfal. 89. 20.

ted

ted him. And yet he was again anointed at Hebron; firft over the house of 2 sam. 2. 4. Judah, then over all the Tribes of Ifrael. As therefore David at his firft and 5.3. Unction received the Spirit of God, and a full right unto the Throne of Ifrael, which yet he was not to exercise till the death of Saul and acceptation of the Tribes; and therefore when the time was come that he should actually enter upon his Regal Office, he was again anointed: So our Jefus, the Son of David, was first fanctified and anointed with the Holy Ghost at his Conception, and thereby received a Right unto, and was prepared for, all those Offices which belonged to the Redeemer of the world; but when he was to enter upon the actual and full performance of all thofe Functions which belonged to him, then doth the fame Spirit which had fanctified him at his Conception vifibly defcend upon him at his inauguration. And that moft properly upon his Baptifm, because, according to the customs of thofe ancient Nations, washing was wont to precede their Unctions: wherefore Jefus, * Aš appears when he was baptized, went up straightway out of the water: And lo, by thofe enter tainments fo the heavens were opened unto him, and he faw the Spirit of God defcending frequently like a Dove. As David fent Solomon to be anointed at Gihon: from whence mentioned by arofe that ancient obfervation of the Rabbins, that † Kings were not to be anointed but by a fountain.

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tertained by Neftor; Τόφρα ἢ Τηλέμαχον λᾶσιν καλὴ Πολυκάρη,

ΝέσοςΘ ὁπλογάτη θυγάτης Νηληϊάδας,

Αὐτὰς ἐπεὶ λᾶσέν τε καὶ ἤχρισεν λίπ ̓ ἐλαίῳ· Οd. Γ.

And Telemachus and Pififtratus are invited to the Court of Menelaus;

"Ες ῥ ̓ ἀσαμίνθες βάνες αυξέσις λέσαντος

Τὰς δ' ἐπεὶ ἐν δμωαὶ πᾶσαν καὶ χρῆσαν ἐλαίῳ. Οd. Δ.

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Homer in his Odyffes, as when Tele-. machus is en

Thus Ulyffes is entertained, Od. . thus Pyræus and Telemachus. Od. P. and Venus returning to Paphus, is so ordered by the
Charites;
Ενθα δέ μιν Χάριτες λᾶσαν καὶ χρῖσαν ἐλαίῳ

̓Αμβρότῳ, οἷα θεὸς ἐπενθώοθεν αἰὲν ἐόντας. Οd. Θ.

So Helena Speaks of her entertaining Ulyffes in a disguise;

̓Αλλ ̓ ὅτε δέ μιν ἐγὼν ἐλόουν καὶ χεῖον ἐλαίῳ.

It is apparent that this was the custom of the ancient Greeks. Of which Euftathius gives this reafon; 'Exaiw ixeionto oi λεσάμθμοι ἐμπλάτοντες τες ζωματικές πόλεις, ὡς ἂν μὴ λετρον σέχοιεν τ' ὑγρότητα. This cuftom was fo ancient and general, that the Greeks had one word to express this anointing with oil after washing with water, which they called xira and χυλλῶται. Etymol. Αυ]λῶσαι, ἐκ ἁπλῶς τὸ ἀλεῖψαι, ἀλλὰ τὸ ἐπὶ λε]ρῷ ἀλείψας. Schol. Ariftoph. Χύτλα ἢ κυρίως, τὸ υγρᾶ ἔτι ἀπὸ ὕδατα όπου τα σώματα αλείψας· Hefych. Χύτλα, τὸ ἐφ ̓ ὕδα]Θ· ἔλαιον· and χυ]λῶσαι, τὸ ἀλείψει μεὶ τὸ asca. Hence, when Nauficaa went unto the pools to wash, her mother gave her a box of oil. 'Oè. Z.

Δώκε 5 χρυσείη εν ληκύθῳ ὑγρὸν ἔλαιον,

Ενας χυλώσαι το Γεω ἀμφιπόλοισι γωνιξίν.

where the old Scholiaf, χυλώσαιο, λεσαμβρη αλείψατο and Euftathius, Είως χυλώσαιτο, ἀντὶ τῷ ὅπως μὴν πατρον καλλονή Zein azertagin which expofition is warranted by the performance after mentioned,

Αἱ 5 λοιπτάμθμαι καὶ ἀλει ψάρθρα, λίπ' ἐλαίῳ.

And as this was the ancient cuftom of the Greeks, fo was it also the common custom of the Jews, as appears by the words of Naomi to Ruth, wash thy felf therefore, and anoint thee, and put thy raiment upon thee. Ruth 3. 3. Mat. 3. 16. †They say in

-Abar אמרו בגמרב תנו רבנן אין מושחין את המלכים אלא על המעיין,the Gemara, that this is a Maxim of the Doctors

banel in 30 Exod. The end of which ceremony was to fhew the prolonging of his kingdom who was so anointed; and the origiwal is referred to the anointing of Solomon, 1. King. 1.33. For fo it followeth in the Talmud, Amma On. Abarbanel. ibid.

Now as we have fhewed that Jefus was anointed with the Holy Ghost, left any should deny any fuch defcenfion to be a proper or fufficient Unction, we fhall farther make it appear, that the Effufion, or Action of the Spirit, eminently containeth whatfoever the Jews have imagined to be performed or fig nified by thofe legal Anointings. Two very good reasons they render why God did command the ufe of fuch anointing Oil, as in refpect of the Action. First that it might fignify the Divine Election of that perfon, and defignation to that Office: From whence it was neceffary that it thould be performed by a Prophet, who understood the will of God. Secondly, that by it the perfon anointed might be made fit to receive the Divine Influx. For the first, it is evident there could be no fuch infallible fign of the Divine Defignation of Jefus to his Offices, as the vifible defcent of the Spirit, attended with a voice from beaven, instead of the hand of a Prophet, faying, This is my beloved Son, in Måt. 3. 17. whom I am well pleafed. For the fecond, this fpiritual Unction was fo far from giving less than an aptitude to receive the Divine Influx, that it was

O 2

that

Judg. 9.9.

that Divine Influx, nay, the Divinity it felf, the Godhead dwelling in him bodily.

In refpect of the matter, they give two caufes why it was Oil, and not any other liquor. First, becaufe of all other it fignifies the greatest glory and excellency. The Olive was the first of Trees mentioned as fit for Sovereignty, in regard of its fatness, wherewith they honour God and man. Therefore it was fit that thofe perfons which were called to a greater dignity than the rest of the Jews, fhould be confecrated by Oil, as the beft fign of election to Honour. And can there be a greater honour than to be the Son of God, the beloved Son, as Jefus was proclaimed at this Unction, by which he was confecrated to fuch an Office as will obtain him a name far above all names? Secondly, they tell us that Oil continueth uncorrupted longer than any other liquor. And indeed it hath been obferved to preferve not only it *Unguenta felf, but other things, from corruption; hence they conclude it fit their vantur in ala- Kings and Priefts, whofe fucceffion was to continue for ever, fhould be anointbaftris, odo-ed with Oil, the most proper emblem of Eternity. But even by this reason res in oleo. of their own, their Unction is ceafed, being the fucceffion of their Kings and Priests is long fince cut off, and their eternal and eternizing Oil loft long beExiftimatur fore. And only that one Jefus, who was anointed with the moft fpiritual & cbori vin- Oil, a continueth for ever; and therefore hath an unchangeable Priesthood, rie utile effe. as being made not after the law of a carnal commandment, but after the Certè fimula- power of an endless life.

optimè fer

Plin. Hift.

1. 13. c. 2.

dicando à ca

crum Saturni

*

Romæ intùs oleo repletum eft. Id. l. 15. c. 7. And whofoever made that Statue at Rome, feems to have had his Art out of Greece, from that famous Ivory Statue made by Fhidias. Οὗτα γδ μα τὸ κατασκόυάσαι Πισαῖον ἴδωλον, (ἐξ ἐλέφαν τις 5 τότε ως ἔλαιον εκχείας προσέταξεν ἀμφὶ τες πόδας· ἔμπροθεν τὸ ἀγάλματος, ἀθάνατον εἰς διύαμιν φυλάσσων αὐτό. Proclus apud Epiphan. Har. 64. §. 18. a Heb. 7. 24, 16.

Befide, they obferve, that fimple Oil without any mixture was fufficient for the Candlestick; but that which was defign'd for Unction must be compounded with principal Spices, which fignify a good name, always to be acquired by thofe in places of greatest dignity by the most laudable and honourable actions. And certainly never was fuch an admixtion of Spices as in the Unction of our Saviour, by which he was endued with all variety of the Graces of God, by which he was enabled to offer himself a facrifice for a sweetb Joh. 1. 14, Smelling favour. For as he was full of grace and truth; fo of his fulness 16. have we all received, grace for grace: and as we have received anointing. d2 Cor. 2.15. of him, fo we are unto God a fweet favour of Chrift.

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CI Joh. 2.27.

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Again, it was fufficient to anoint the Veffels of the Sanctuary in any part; but it was particularly commanded that the Oil fhould be poured upon Head of the Kings and Priests, as the Seat of all the animal Faculties, the According to Fountain of all dignity, and *Original of all the members of the body. This the Etymology was more eminently fulfilled in Jefus, who by his Unction, or as Christ, bein the Hebrew came the Head of the Church; nay, the Head of all principality and power, from which all the body by joints and bands having nourishment miniftred, Abarbanel and knit together, increaseth with the increase of God.

Language of which

here takes no

ולכן ; tice

ראש

anointing oil האברי

מעולה

Lastly, They obferve, that tho' in the Veffels nothing but a fingle Unction UNP was required; yet in the Kings and Priests there was commanded, or at least practifed, both Unction and Effufion, (as it is written, He poured of the upon Aaron's head, and anointed him to fanctify him :) the firft to fignify their Separation, the fecond to affure them of the falling of the Spirit upon them. Now what more clear than that our Chrift was anointed 1 Lev. 8.12. by Affufion, whether we look upon his Conception, the Holy Ghoft Jhall come upon thee; or his Inauguration, the Spirit defcended and lighted upon him? And thus, according unto all particulars required by the Jews themfelves to complete their legal Unctions, we have fufficiently fhewed that Jefus was, as most eminently, so most properly, anointed with the Spirit of God.

e Col.2.10,19.

Where

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