when one is become that which he was not before so was Abel a Herdsman and David a King and a Prophet and Aaron a Priest without changing humane Nature from what it was and thus we say The Word of God was made Man God being not changed in his Nature The Son of David the Son of Abraham he calls him not the Son of Joseph because he had not to do in his Generation neither doth he call him the Son of Mary although he was made Flesh by her it being not agreeable to the custom of Scripture to compute Genealogies from Women but he mentions David and Abraham because the beginning of his Generation of Chist is referred to them For he said unto Abraham In thy seed shall all the Natious of the Earth be blessed And unto David Thy Children shall sit upon the Throne for ever And to shew unto the Hebrews that he descended from David as the Prophets had foretold Moreover he calls him the Son of David thereby to raise the greater esteem of him he was a Nazarite because nursed in Nazareth according to what Philip said unto Nathaniel We have found Jesus of Nazareth The Promise was made unto Abraham because he was the first who was converted from Idolatry It was also made unto David forasmuch as he was the first King who kept the Commandments and for that he pleased God and brought up the Ark and was desirous to build a house unto the Lord. He sets David before Abraham by reason of his Kingdom his Majesty and the Renown of his Time for the Fame of his Deeds were celebrated in the mouth of all men and from him they expected that Christ should arise according to that Was it not from the seed of David and from Bethlehem that Christ was to spring And they called all good Kings which ruled over them by the Name of David as David my Servant shall rule them and I will set over them David my servant And it was with an oath said unto David The Lord swore unto David in truth and will not repent Of the fruit of thy Belly And I have sworn unto David my servant and A Rod shall sprout out of the Root of Jesse Again he placeth David before Abraham because the Promise made unto Abraham was That he should be Father of Nations but it was promised unto David That Christ the Redeemer should spring out of his Seed and it was meet that he from whose Seed Christ the Redeemer was to come should be preferred to him who was Chief of the Nations For the Redeemer is more to be esteemed than they who are Redeemed For this cause it is that he mentions Abraham after David because unto him was the Promise of calling the Gentiles The Son of Abraham that is to say He calls Christ the Son of Abraham according to the flesh but he neither calls him the Son of David nor of Abraham as of Marital Conjunction but according to Genealogy and Descent and he whom Mathew calls the Son of David Mark calls the Son of God and Luke the Power of the most High and John the Word of God but he was called God and the Word and the Power of the most High because he was so and he was named the Son of David and of Abraham for that he was made so and he was one and the very same and not different Persons Abraham begat Isaac he sets down this Genealogy to shew that Christ came as God formerly had promised to Abraham and to David and that he was the Messiah expected by the Jews and that they were inexcusable if they would not believe in him Isaac begat Jacob Jacob begat Jadah and his brethren He did not mention the Brethren of Isaac and Jacob because they had no Commerce with the Stock of Israel for they were Heathens and the Sons of Ishmael Arabians and Edomites and not by reason of their being wicked as others say for the Scripture mentioneth those who were more wicked than they He mentioneth the Brethren of Judah because that from his Lineage is derived the Genealogy of Christ who was of the Seed of David Judah begat Pharez and Zarah of Thamar He mentions Thamar who was of the Gentiles and was guilty of Fornication hereby we are instructed of the Mercy and Goodness of God who was not only made Man but was born from such-like Ancestors as these and by reason all men were brought under the yoke of Sin there was a necessity of his coming upon earth and if Judah sinned and David committed Adultery how much more was the transgression of others He by his coming absolved those who were under the reproach of guilt and his Gospel accepted of every Believer Adulterers Fornicators and as many of all sorts as were Penitents And it was for our Consolation that he made mention of Thamar that we should not be ashamed of our wicked Ancestors but be comforted by the Vertue Pulchritude and Ornaments of our own minds for a man is not scandaliz'd by evil Parents for if a Fornicatrix be converted into vertuous habits her former evil manners will be no reproach unto her How much less reproach is it to a man to have been the Son of a Fornicatrix or the Adultery or Sins of his Fore-fathers if his own Manners do not reproach him Moreover he mentioneth Thamar to reprove the Jews who boasted of Abraham and yet were destitute of a good Conversation as if he had said unto them Behold she who committed Fornication was the Mother of David Furthermore we say That Thamar did not sit there with a purpose of Fornication and it is manifest from what Judah said She hath been more righteous than I but that she might minister to the Generation of our Saviour Christ Gen. 32.26 who was concealed in Judah and this is known from hence that she did thus with him and no other man and thus she did after the death of his Wife that she might not seem to offend for the Law was not then written which prohibited the same Again she had the greater proclivity in her affections to Judah in regard of his want of Children for destitution of Children was reputed a disgrace to every man Moreover Thamar prefigured the Church and the Gentiles who committed Fornication with Idols and by the off-spring of Thamar were redeemed Thamar was of the off-spring of the Gentiles so also was the Church Thamar committed Fornication so likewise did the Church commit Fornication with Idols and as Thamar was mixed in the Genealogy of Christ so was the Church made a parcipitant of the Body and Blood of Christ Thamar is expounded the Church as calling Christ unto her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come my Lord unto me inhabit with me Wherefore doth he mention Pharez and Zarah Zarah signifieth the East they appeared in the light of Gods Worship as Enoch Shem Japheth and Melchizedech and he sprouting out for a while and stretching forth the hand
Amotsia begat Hosia they wrote the Names thus that Joram begat Achosia and Achosia Joash and Joash Amosia and Amosia Osia Others who followed them coming to Write the Gospel in Greek began from hence that Joram begat Achosia and that Joram begat Osia by reason of similitude of Names and the variation of them in the one Letter Coph and this perhaps they did unwillingly or willingly to Adapt their Genealogie to fourteen Generations for those of the Jews who believed were mightily taken with the Number seven and fourteen and so the Syriack Copies were derived unto all Nations But we Answer him thus This is not true and if it had been an Errour or mistake of the Writer and Mathew himself had not left out those Names then Mathew must have said that from David to the transmigration had been seventeen Generations but for as much as Mathew wrote afterwards fourteen Generations we understand that Mathew omitted them Others say that the Hebrew Christians put these three out of the Text to Adapt the Generations from David to the Captivity to the Number of fourteen which was delightful unto them for there is extant a Syriack Copy as Ancient as that Translation from the Hebrew which sets down these three Kings in the Genealogy and at the end of them computes fourteen and not seventeen Generations and this computation of fourteen Generations the Hebrews introduced in the place of seventeen for allyance to fourteen which was a Number grateful unto them for that on the fourteenth day they departed from the Bondage of Aegypt Others say that Mathew omitted those Names because they were abominable in the Eyes of the Jews for Achasia associated himself to the House of Achab having sent Ships to fetch Gold and ascended unto the High Places of Ramath Gilead with Ahab and reproved the Prophet and was afterwards slain by Jehu and Joash by reason of the Sons of Jehojedah the Priest Amotsia also was slain in Rebellion having excited the King of Israel to War with him and by occasion of him and by his hands was the Wall broken and the Sanctuary violated wherefore Mathew omitted them for the stock will take up that which is pleasing unto him Josiah begat Jocaniah and his Brethren in the Babylonish Transmigration in the Book of the Kings and in the book of Bar Jamin it is not Written that Josiah begat Jocaniah but that Josiah had five Sons Jehu Achaz and Eliakim who was Joiakim and Shalon and John and Tsedekiah who was Mathania Others say That Josiah begat Jehoas who was John and Jojakim who was Eliakim and Tsedekia who was Mathania and Shalon who was Jokania others call Shalom Jokania the book of Bar Jamin that is to say computing the Sons of Josiah and Joiakim who is Eliakim begat Jokaniah who is Joiakim who was led Captive to Babylon and how is it that Mathew doth not write That Josiah begat Joiakim and Joiakim Jokaniah and Georgius saith That he wrote so but saith that the Transcriber mistook and wrote Jocaniah instead of Joiakim Others say That Mathew omitted Joiakim because he was despised and slew Euria the Prophet the Son of Shamaiah and had Defeated as he thought the Prophets Jokania his Son departed least the Sanctuary should be reproached and was perfect and therefore he sets down his Name Others say That Manasseh was worse than he how then doth Mathew set down his Name But we Answer that every one of them was called by two Names as Joiakim and Eliakim and Joiakim and Jokania the Son of Joiakim wherefore Jokania was the Grandson of Josiah and he calls him his Son according to the Usage of Scripture which calls Lot Abrahams Brothers Son his own Brother for Abraham said We are Brethren and Laban the Sons of his Daughters Moreover Nathania and Jehoaaz who were the Uncles of Jokania he calls them his Brothers Again Josiah begat Jehoaaz who was called Shalom and Eliakim who was Jojakim and Mathania who is called Tsedekia and from the time that Pharaoh the Lame slew Josiah he made Johoaaz his Son to Reign whom when Pharaoh had bound and loosed he placed as King in his stead Eliakim his Brother the Son of Josiah and Pharaoh called him Joiakim and after the death of Jojakim he made Jojakim the Son of Jocania to Reign and afterwards he was called by the Name of his Father Jojakim and him Nebuchadnezzar led away captive and placed in his stead Mathaniah his Uncle who was called Tsedekiah by Nebuchadnezzar all these the Evangelist records in saying Jeconia and his Brethren for the Kingdom was derived by all of them In the Captivity of Babylon He mentioneth the Captivity of Babylon to shew that the Jews were not amended from their iniquity no not after they were led into Captivity And again for that the Captivity remained for Generations he said From the Captivity until Christ Fourteen Generations Moreover because there was a necessity of the coming of Christ that he might redeem us from the Captivity of the Devil and of Death he doth not mention the going down into Egypt as he doth the Captivity of Babylon for that descent was a long time before and this was but newly past and that was not for their Sins but it was for their Sins that they were led Captive into Babylon Furthermore they did not fear the Aegyptians but they were in a continual dread of the Babylonians but forasmuch as Josiah did not see the Captivity of Babylon wherefore did Mathew say That Josiah did beget Jokaniah and his Brethren in the Captivity of Babylon We answer That therefore the Captivity is computed from the time of Josiah because then Jeremia prophesied concerning it Even as God said unto Abraham Thy seed shall serve in a Bondage Nine Years where the years are reckoned from the day wherein those Words were spoken until the going out of Egypt So in the time of Josiah Jeremiah prophesied concerning the Captivity and from that time made his Computation and for that reason accommodates the Captivity to Josiah on the thirteenth year of Josiah Jeremiah prophesied concerning the Captivity and from that time to the thirtieth and one year of Josiah his Reign Jocaniah begat Shelathiel and Shelathiel begat Zorobabel Jeremy said concerning Jocania That his Seat was despised as being without Sons and that none of his Seed should sit on the Throne of David yet Mathew here said That Christ did descend from him by Genealogy according to that The Lord will give unto him the Throne of David his Father and Ld. Severus saith That this of Joconiah the Prophet speaketh so for that the Earthly Kingdom was held in Judah but the Kingdom of Christ and his Throne was not the Earthly one but that which is heavenly in respect whereof he said My Kingdom is not of this World yet is he King over the ends of the Earth Others say That Joconia who was before and in the Captivity was not the same of whom Mathew
said that he was after the Captivity but that other who was before the Captivity of whom mention is made in the Book of the Kings is he who was after the Captivity and in the Book of Jeremiah is mentioned whom he cursed and called Joiakim Others say That the Joconia of whom Jeremy speaks was not the same with that of Mathew and he of whom Jeremy speaks was Tsedekiah the Son of Josiah whose Children were slain before his face in the Captivity and he dy'd in Babylon grinding in a Mill but he of whom Mathew speaks was Jokoniah the Son of Jojakim and his Mother was called Shushan and she was the Sister of Jeremy the Prophet and this Jokoniah begat Shelathiel It is now necessary to enquire whether Shelathiel and Zorobabel mentioned by Mathew be the same with those of Saint Luke or others and if they be the same wherefore doth Mathew call Shelathiel the Son of Jokonia whom Luke calls the Son of Neri We answer That St. Severus wrote that often-times Mathew and Luke produced the very same Persons for Families are used after the similitude of Rivers which run in divided Channels to run together again and being divided from one another to be intermixed by intermediate Persons after they have been long separated for behold both the Evangelists make mention of Shelathiel for Mathew names him the Son of Jokonia according to the course of Natural Generation and Luke calls him the Son of Neri in respect of Legal Deduction Malchim  Neri according to the Law  Nahashtha the Wife of Shelathiel  Joiakim  Jokoniah according to Natural Propagation Malchim the Father of Neri who was derived from Nathan took to wife one who was called Nahashtha the Daughter of Eliathan from Jerusalem and of her begat Neri and when Malchim died Jojakim the King took Nahashtha for her Beauty and begat Jokonia and this Neri and Jokonia were Brethren by the Mother and Neri took a wife and died without Children and Joconia his Brother took her and of her begat Shelathiel according as was commanded by the Law that if a Man should die without Children his Brother should take his wife and raise Seed to his deceased Brother and Shelathiel was the Son of Jokonia by Natural Propagation and the Son of Neri by Legal Institution And Mathew said that Jokonia was the natural Son of Jojakim and Luke saith that Shelathiel was the legal Son of Neri wherefore both of them are in the right Georgius saith that they were not the same but that Neri who was derived from Nathan being willing to resemble his Son by the Son of Jokonia the King called him Shalathiel after his name even as Shalathiel in emulation willing to represent his Son by the Son of Shelathiel called him Zorobabel And this is certain from hence that there are many Names imposed by Mathew from David and under which are synonimous with those of Luke such as are Joram Eliezer and Eliakim for there was often-times a Synonimity in the Genealogy either by Chance or Design as say the Philosophers Moreover it is doubtful how Malkim being from Nathan took at first Nahashta and after that he begat Neri from her and died Jojakim the King should take the Widow he being Eighteen years of Age and of her begat Jokonia or after that he was slain that she became wife to Malkim and brought forth Neri Both these Opinions are doubtful this that we should believe that Jojakim in his youth should take to wife a widdow woman or that she who had been a Queen should marry one of a mean condition being of another Tribe Besides it is written in the book of the Kings that Nebuchadnezer led Joiakim and his mother and his wife into captivity and if Nahashta the mother of Joiakim descended with her Son into captivity it is unlikely that she was marryed after the death of Jojakim her husband neither would Josiah have taken the widdow of Malkim for a wife to his Son Jojakim therefore Neri the Son of Shelathiel the Son of Jokonia of whom Mathew wrote is not Shelathiel the Son of Neri whom Luke sets down neither is it written either in the book of the Kings or in the book of Bar Jamin that Jokonia had a Son called Neri who dying childless Jokonia took his wife and of her begat Shelathiel In the book of Bar jamin it is written thus concerning the Sons of Josia Jehoaaz John Jojakim Tsedikia Shalom and that Jokonia was the Son of Jojakim therefore they are not the same who are mentioned by Mathew and Luke neither do they agree in Name Zurubabel begat Abiud Zurubabel is expounded the Seed of Babel because he was there begotten and born Mathew said That Zurubabel begat Abiud and Luke saith That Zurubabel begat Resa my Lord Severus saith That Zurubabel had two Sons Abiud and Resa and that Mathew reckons the one and Luke the other and as from David the Genealigies are divided between Nathan and Solomon and they descend to Joseph Mathew taking up the Genealogie of Solomon and Luke that of Nathan so also from Shelathiel the Genealogies are divided between Abiud and Resa and they likewise come down to Joseph Georgius de gentibus saith That the Zurubabel who begat Abiud and the other who begat Resa of whom Luke speaks were different persons others say That Abiud the Son of Zurubabel was called by two Names Abiud saying I and Resa and therefore every of the Evangelists call him by a particular Name even as the Sons of Josiah were every of them called by two Names Mathan begat Jacob Jacob begat Joseph the Husband of Mary from whom Jesus was born who is called Christ By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom had it not been pointed it might have been thought that Christ had been born of Joseph but the Supernal Point over the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that he was begotten of the Virgin and not by Joseph and according to the Greek Translation it is not so written but Joseph the Husband of Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Feminine Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore if Mathew had omitted the Gender it would have been thought that he had been the Son of Joseph but forasmuch as he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex qua and not ex quo he makes it manifest that he was born of Mary and not of Joseph Moreover by reason he added the Husband of Mary he sheweth that he recited the Genealogie with regard to Mary and that she was of the House of David and of Abraham and therefore he brings in her Name Mathew calleth Joseph the Son of Jacob and Luke calleth him the Son of Heli for that there was a certain Man whose Name was Mathan of the Lineage of Solomon and he took a Wife whose Name was Esther and of her he begat Jacob and Mathan dyed and
on others as said John That of his fulness we have all receiv'd and being equal in Nature and a Giver of the Spirit he vouchsafed to be Anointed therewith that by means of him he might give us his own wherefore the Word of God is called Christ not for that he was Man nor Man of Mery nor Man and God together and this John confirms saying There are different Spirits some are of God and some of this World every Spirit that saith Jesus Christ is not come in the flesh this is not of God but of the World this being certain that he who came in the flesh is the Word of God and John calls him Christ and he is not Man nor Man and God together Moreover Paul saith We have one God the Father from whom are all things and one Lord Jesus by whom are all things and this further that in Christ all things were created Again Paul saith unto the Philippians That Jesus Christ being the likeness of the Father thought this no Robbery to be compared with God what therefore is this comparison or equality Who therefore is to be compared with God the Father the Man born of Mary or God and Man or the Word For Man is not only not equal to God but is also a Creature and a Servant but the Word of God is to be compared with God the Father because he is of the same Nature and Coequal in Essence and did not Usurp this but had it Naturally Again who was it that emptied himself Man of Mary or Man and God together or the the Word of God Man was already empty necessitous and indigent and the Apostle doth not speak of both God and Man nor are there two that stand in comparison with God and did empty themselves but the Word emptied himself because he was made Man and he it was who emptied himself in the Flesh without being changed Furthermore it is written that he assumed the likeness of a Servant he assum'd and was not assumed for Man was assumed and did not assume it being impossible that both of them should assume but the one assumed and the other was assum'd Again That he emptied himself what is it 't is this that being God he was voluntarily made Man without being changed Secondly That being equal in Nature with the Spirit and Giver thereof and had Sanctity naturally he did vouchsafe to be Anointed by the Holy Ghost inasmuch as he was Incarnated Thirdly That his Nature being High and above Passions he took sufferings upon him and suffer'd death in the Flesh not as God but as Man yet he suffer'd natural Passions but not culpable Hunger Thirst c. and he bore Evil and contemptible Names of Reproach being God and Lord and King And the three hundred and eighteen Fathers call the Word Jesus Chrst and not the Man from Mary nor Man and God together for they said And in our Lord Jesus Christ the only Son of God Again we say to those who maintain this Errour that if the Word Christ signifies God and Man as they say and both of them were Anointed wherefore the Name is applicable to both that there are three Names the first is he who applies the Oyntment the second signifies the Operation it self and the third him to whom it was applied Wherefore if the Name Christ signifies both God and Man then according to their saying Man is Anointed and God also is Anointed and if it be so wherefore do ye fly from what ye say That the Word of God is Anointed of the Father by the Holy Ghost as he was Man Again if the Name of Christ signifies God and Man there seems to be two Christ and not one as the Name Horse signifies a Land-Horse and a Sea-Horse and each of them peculiarly and again both of them together and both of them are called Horses so then when ye say That Man is Anointed and God Anointed him therefore ye call him Anointed Anointing and Oyntment and not Anointed only And that ye say that Man who was Anointed being in Union with the Word and communicating unto the Word this Name of being called Christ or Anointed it were fitting that the Word also should communicate unto Man his Name of being called One Anointing for which Reason we call the Word of God Christ not that he is but that he was made Man and he is not Earthly who was made Man but Heavenly who was made Earthly as he said that he came down from Heaven and was to go to his own The Doctors also speak in Confirmation of this that the Word is called Christ and that he was anointed by the Spirit in as much as he was made Man Gregory Nyssen saith the holy Ghost calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anointing of the only Son of God a Divine Word and a little after If therefore Christ be the only Son of God and Anointing be the holy Ghost the Name of Christ signifies Regal Authority for Anointing is a sign of Regality the holy Ghost also communicates of the Power John Chrysostom in his Exposition on the Gallatians saith he is called Jesus from delivering his People from their Sins and also hints by the Name of Christ the Anointing of the Spirit Severus in the forty second Chapter against Grammaticus It being said after the manner of Men that he was Anointed We all are they who are Anointed in him for he being baptized we are they who are baptized in him St. Philoxenus He is therefore called Christ because the Father by the Spirit revealed that he was his Son by Nature and that He is God as He is Himself according as he said Glorifyme O Father with the Glory which I had with thee and a Voice was heard I have glorified and will glorify and concerning the Spirit he said When the holy Ghost shall come he will glorify me But when was Christ Anointed Whether in the Conception or before he was Conceived or after he was Born The Hereticks say After he was born of the Virgin but they are not in the Truth and it is manifest from hence that Mathew saith The Book of the Birth of Jesus Christ for hereby he sheweth that he was born being Christ but some of the Doctors say that he was Anointed before he was Conceived in the Womb because they call his Mission from the Father his Anointing according to what he said Whom the Father sanctified and sent into the World and who ascended into heaven and brought down Christ But we say That the Word was Anointed in the very Conception in the Womb of the Virgin for in as much as the Spirit descended into the Womb and purified her and formed of her a Body to the Word he anointed and sanctified the Body and the Word was united thereunto personally and that is evident from this That the holy Ghost shall come and the power of the most High shall dwell upon thee And the Generation of Jesus Christ
of Levi but their Genealogy was deduced from Judah by reason of the commixture of the Tribe of Levi especially of the High-Priests with the Royal Tribe of Judah Afterwards when Aristobulus and Aurkay being brethren contended with one another for the Chief Government after much conflict who should take up the Government at last the Kingdom remained in Herod the Askalonoite and he confounded the Book of Jewish Genealogies for he was no Jew and he put the Stole of the Priesthood under his Signature that is under his Seal In the time of this Herod Christ arose when the Kings and Rulers of the people were ceased according to that The Scepter shall not depart c. In the time of these brethren Aristobulas and Aurcanus the Kingdom ceased from the House of David and Herod Ruled and Christ came whose the Kingdom was in the thirty fifth year of this Herod our Lord was born on the fourth day others on the sixth day others on the first day of the Week at Night before Cock Crow about the time that he Arose from the Sepulcher and is to effect the Resurrection on the twenty fifth of December and the three hundred and ninth year of the Greeks In other Copies it is Written the Seventh which is the forty third of Augustus Caesar he was born of the Virgin being then thirteen years of Age and she died in Ephesus being Aged fifty one years and John the Evangelist and his Disciples buried her and at the time of the Birth of our Lord Cyrenus the Governour was sent and the Wise-Men came in the Month of Nisan Mathew omits her putting him into swadling Cloaths and her laying him in a Manger the Angelical Hymas the Circumcision and other things and writes only of the coming of the Wise-Men from whence is made known the fraud of Herod the Murthering of the Children c. The Wise-Men came from the East to Hierusalem and said It is to be enquired therefore of what Nation were these Wise-Men Eusebius and Gregory Nyssen say that they were of the Sons of Balaam Jacobus Auriensis than they were of the Progeny of Elam the Son of Shem others that they were descended from the Kings of Sheba and Seba as David said They shall bring Gifts unto him and they were Men of Note and came from Persia but how many were they Some say they were three in respect of the three Offerings which they made and that there were with them a thousand Men and therefore Hierusalem was troubled Jacobus Aurihensis saith that they were not three as Painters draw them but twelve Princes and that they had more with them than a thousand Men. Others say they were eight as said Micha We shall raise against him seven Shepherds and eight Shepherds that is Governours and that they had with them a great Army Others that they were three Sons of Kings and nine Noble Men of their Countries and that the King who sent them was called Pirshabor and their Names Hidondad the Son of Artabon Shethoph the Son of Godephor Areshock the Son of Mahedes Zodonad the Son of Varud Arihu the Son of Cosare Artehoth the Son of Havilith Ashtonbozan the Son of Shishoron Mahodok the Son of Hevaham Ahirosh the Son of Tsonikeban Tsardonnah the Son of Beldon Merudok the Son of Bil. And there were with them about three thousand who bare Arms and five Ships of Burthen and when they passed Euphrates they heard of a Famine in Jerusalem and they lest their Forces to abide about Euphrates from Kalinikos that is to say Raka unto Ktesiphon and those twelve Princes went on with an Army consisting of a thousand Men and carried Gifts with them Saint Cyril and Johannes say That Christ was an Infant and wrapped in Swadling Cloaths when the Wise-Men found him for they say that before the time of his Birth a Star appeared to the Wise-Men about eight days before his Nativity as Saint Cyril saith to Guide them unto him Moreover They say that it was fitting that he should be Worshipped in Swadling Cloaths and laid in a Manger that the Miracle might appear to be the greater Others say That in the very same Night and Day he was born the Wise-Men came and it is manifest from that which is written That when Jesus was born the Wise-Men came Epiphanius of Cyprus doth not Assent hereunto for he saith That our Saviour was born in Bethlehem and that he was Circumcised in a Cave that he went up to the Temple and that he was carried by Simeon and that he went to Nazareth and that the next year they brought him to appear before the Lord and then he went to Bethlehem and thence returned to Nazareth and at the end of two years they carried him up again to Jerusalem and went to Bethlehem for they loved often to frequent this place wherein he was born and whilst they were in Bethlehem the Wise-Men came And this is clear from that which Mathew said And they came into the House and saw the Lad with Mary his Mother and they fell down and Worshiped him for here he saith an House and not a Cave and Moreover the Lad with his Mother and not such an one as was wrapt in Swadling Cloaths and in the night he appeared to Joseph to take away the Lad and his Mother and to depart into Egypt And hereby also he sheweth that he was two years Old for Gnoba the Scripture calls one that is wrapped in Swadling Cloaths and Taloio Lad one that Rowls himself and creeps and goeth and herewith agreeth Eusebius and the Lord Ephraim in his Exposition saith it was the Second year And Jacobus Auriensis or Sarugensis in his Sermon on the Star and the Wise-Men saith that they saw him when he was two years old and from hence are verify'd the Words of Mathew and of Luke Luke saith that he went from Bethlehem to Nazareth and Mathew saith from Bethlehem to Egypt and both are in the Truth for they went to Hierusalem after forty days as saith Luke and afterwards to Nazareth and at the end of two years from Nazareth to Bethlehem and from Bethlehem to Egypt as Mathew saith and he was in Egypt two years until the Death of Herod and that Archelaus his Son Reigned Behold it is known that Christ was then two years old from this that those whom Herod slew were two years old and under according to the time he enquired of the Wise-Men and if it were said that he should fly that Night into Egypt or that he was of eight days old how went he to the Temple or was born of Simeon Herod being filled with Rage Magick is an Heresie composed of Gentilisme and of Caldaisme for it Worshiped the Elements according to the Gentiles and Worshiped the Stars and went by the help and knowledg of Luminaries and the Signs of the Zodiack and by the directions of the Stars as the Chaldeans and every of them lived by themselves and were
spoke of a King Again the Names of Christ are threefold of Excellency as God the Son of God and Lord of a middle Nature as King Redeemer and Ruler Of low condition as the Son of Man Man and Servant The Wise-Men made use of a Name of middle Nature calling him King as more acceptable it being the beginning of his Government and Supereminent or low Names were not very acceptable Furthermore They enquired after a King because Micah called him King from thee shall go forth a King For we have seen in his Star in the East and are come to Worship him He drew the Wise-Men by a Star condescending with their weakness in what was accustomable unto them for as they declared the Death of Saul by Sorcerers and taught Balaam his Power by those things he did unto Balak and as he allured the Children of Israel by Sacrifices which they affected according to the custom of the Heathens in Egypt and as he took the Apostles by the taking of Fishes and as Paul did when he spake with the Gentiles who produced an Illustration from Ports and as Fowl is taken by scattering before them what they are accustomed unto so did he unto the Wise-Men he first calls them by a Star and afterwards by an Angel speaks with them and so draws them by degrees unto Vertue So he did unto the Philistians when they cut their Buttocks and called their South sayers and said yoak Heifers under the Ark and the Plague is known if such an one it is from God and if such an one it is by chance and if God be Counselled of Sorcerers it was not thought a shame unto him that Enemies should Testifie unto Truth so the Wise-Men by Stars after which they wandered foreshewed his Nativity And again because he was of an Heavenly Nature he hooked them up by a Star of Heaven who also calls the Heaven his dwelling Moreover he drew them by a Star according to the word of Balaam who called him a Star and Esaiah Light and Malachi the Sun and Jeremiah a sprout of Righteousness and our Lord calls himself Light Furthermore That they might be lighted to the Sun Christ by a Star and therefore when they attained the Sun the Star was swallowed up in obscurity for it is the Nature of a Star to disappear when the Sun shines in its Brightness so Divination Chaldaisme also ceased for among the Persians a Star was reputed a God which was called Nain and by that which was true in their conceipt he allured them to the Truth Again three bodily Preachers Preached him the Star because he was Heavenly the Shepherds because he was a Shepherd and a Lamb the Wise-Men because he was a propitiation for Sins Moreover He declared his Divinity by a Star and that he was altogether High and Sublime who was born whose Embassador and Nuncioes were such as by the Wise-Men were reputed Gods and as before the sensible Sun the Morning Star Ascends so before the Rational Sun a Star was the Herauld and that he might shew that he was the Creator of all the Creation Old and Spiritual for in that he began first with Light and in this he drew the VVise-Men with a Star neither was it a Star indeed which appeared to the VVise Men for it is known that it descended and stood over the House for that it descended is as much as that it lest its sublime station and came down very near over the place otherwise it could not have distinctly indicated the place as with a Finger for behold the Moon which is greater than the Star remaining in one place seems to be over many and sundry Places not being able to shew one of them distinctly and this Star if it descended and distinctly shewed the place it is evident that it was no natural Star but one of the sublime host And to these agree Cyril Johannes and Theodotus Ankorensis Furthermore there are two sorts of Stars some of them are fixed in a Sphere and are in an immovable station some of them never cease from motion this moved going before the wise men and stood thereby demonstrating the Place and sometimes went on and sometimes stood still wherefore it was no natural Star And furthermore the Stars in the Sphear some of them proceed from East to West and the wandring Stars from VVest to East but this held its course from North-East to South-west for so is Persia situated in relation to Palestine And natural Stars are not usually seen in the day time but this appeared night and day which is not agreeable to the nature of Stars For when they came to Jerusalem it disappeared and when they departed thence it manifested it self and from that it appeared to the wise men and not into others and afforded light indifferently day and night and from that it did shine and not burn being descended very far from the place of Coelestial Stars to direct the wise men in the way as with the singer and from that that it overcame the Beams of the Sun with its brightness when the Sun was in its Meridional Altitude We say it was no natural Star Whence therefore was it Some say that it was a concealed power of the Lord that appeared in the similitude of an Angel others as we have said before one of the Angels assumed the likeness of a Star and was constellated and led the wise Men and it was not a phantasme or Automaton that is to say of its self Moreover it is known to have been no natural Star from this that it held its progress from East to West for so Persia is placed in position on the East of Hierusalem and Hierusalem on the West of Persia Others say that it proceeded from the South-East to the North and from the North to the west for so was the Course from Persia to Palestine and when they entred into one of the Cities or Towns it was obscured and this was as it were by way of Question and Answer that the Nativity of Christ might be made known nor had it a progressive indication but when it behoved them to proceed It did proceed like to the Pillar of Israel Some men desirous to establish the Caldean Learning say Behold a Star appeared when Christ was born against whom we say that if the Astrologers say that he was born by this Power how did he suddenly destroy Caldaism and the efficacies thereof And mens Nativities are not calculated by one Star but by many by Twelve or Seven Furthermore Astrologers from the Stars fore-tell concerning a mans Kingdom or what befalls him as their Judgment and perhaps some may say that so they made this computation concerning the King of the Jews In answer to whom we say Behold he said My Kingdom was not of the World neither had he Ministers nor Army not House Moreover Caldaisme doth not establish a Nativity upon one Star but from the seven Wanderers which are called Planets which do
Israel and because the Children were of Rama therefore they are computed the Children of Rachel But sithence the Children were slain in Bethlehem as well as in Rama Wherefore doth he apply the Weeping to Rama only Some say because the Prophet foresaw that more Children were slain in Rama than in Bethlehem therefore he useth the Names of Rachel and Rama Others say because Rama is nigh unto Bethlehem therefore he applied Weeping unto Rachel and her Children are called of Rama because it was as the Inheritance of Benjamin her Son and of Bethlehem by reason of the Vicinity of her Sepulcher thereunto Others say That as there were two Men who came before the Judg and the one was guilty of Death and the other not and as he who was guilty was silent and he who was Innocent cryed out and pleaded for himself so he was born for and in respect of Ramah and Bethlehem but Rachel was not born for them and therefore he applies Weeping to Rama because they were not guilty nor injurious Wherefore does he apply Weeping to Rachel and not to Jacob since they were his Children who were Slain And some say That both of them were the Children of one Husband and Wife and therefore he applies Weeping to Rachel and not to Jacob to whom one replies That if they were of both it had been fit to have applied Weeping to them both Others because they were slain in their Mothers Arms their Fathers not being present Weeping is Attributed to the Mother Again others because the Love of a Mother is much more abundant than that of Fathers Again Rachel died in Child-bed and these were slain soon after they were born Samuel said unto Saul behold Three Men are to meet thee in Tsaltsach near Rachels Sepulcher in the Border of Benjamin Moreover Rachel was buried a Persian days Journey from Ephrata which is Bethlehem and perhaps they who were slain were buried in her Sepulcher And she would not be Comforted First because of the multitude of them who were slain in all the Confines Secondly because they were slain Execrably Deceitfully and Unmercifully When Herod the King was Dead From this time he receiv'd his Judgment for Eusebius saith That Josephus wrote thus concerning him That he fell into a Devouring Disease being Worm-Eaten and oppressed with sadness of Spirit and that his Lower Parts to witt his Testicles and prolific Member became putrid and that in a furious Rapture of his mind and in his Tribulation he slew his Wife and his three Sons and when they made him sit in Oyl and in a hot Bath his Eyes were Transversed and he miserably forsook the World Arise take the Lad and his Mother He doth not say Fly but Go to shew that he was to obtain Rest after Afflictions For they are Dead who sought the Soul of the Child He saith Soul That he might not give Advantage to them who say That our Saviour did not Assume a Soul but that the Divinity supply'd the place of the Soul And he Arose and took the Lad and his Mother That is according to the command of the Angel without repugnancy But when he heard that Archelaus Administred as a King in Judea in the place of his Father he was afraid to go thither First Lest with the Authority of his Father he might Inherit an Enmity towards the Children Secondly He feared the Mothers of the Children lest they seeing the Lad and calling to mind thereby that their Children were slain for him might either Murther him or accuse him before Archelaus and he slay him Neither did Elizabeth return for fear of the Jews till the end of her Life But how doth he say That Archelaus Governed in Judea whereas Pontius Pilate had the Government thereof We Answer that so soon after the Death of Herod the Kingdom was not divided into Provinces wherefore at his Death his Son took hold of his Government He saith in the place of Herod his Father to distinguish him from another Herod who was the Brother of Archilaus Antipator the Askalonite begat that Herod who slew the Children and he begat Nine Sons of seven Women that is to say Antipater Alexander Aristobulus Herod and Archilaus and Herod the Tetrach and Herod and Philip and one that was cut out of his Mothers Womb. But how many Herods were there who occasioned Errour being of the same Name They say four Herod the first a Priest who belonged to an Idol Temple of Askalon a City of the Philistins he begat Antipater whom the Edomites took Captive and Educated him in their Rites and Antipater begat Herod the King who flew the Children and he begat Herod the Tetrarch and his Brethren and this Tetrarch that is one of four slew John and in his days our Lord suffer'd and the Tetrarch begat that Herod who is called Agrippa who was clad in Royal Robes of whom mention is made in the Acts of the Apostles Jacobus Aurihensis faith That there were five Herods Herod who slew the Infants begat of Dusis the first Antipater who was calle by the Name of his Priesthood and of Mary the Queen the Daughter of Arcanus the King and High-Priest Alexander and Aristobulus these their Father slew together with their Mother being accused of Rebellion against him and of the other Mary the Daughter of the High-Priest Arcanus and Herod and Antipater and of Cleophta the Hierosolymitan Herod and Philip. And of Phelis Phesil these were the Sons of Herod the First the Herod who was called Antipater and was Tetrarch slew John him Julius Caesar bannish'd into Spain with his Wife Herodias where they died miserably Herod who was Brother of Philip by Father and Mother was King in Kanshrin being betrothed unto Bernice his Fathers Sister Herod Agrippa mentioned in the Book of the Acts to have died at Caesara was not the Son of Herod the First nor of the great Tetrarch but the Son of Aristobulus who was slain and he was Grandson to Herod the First Archelaus was not afraid of the King who was born as was his Father either because he thought he was slain with the Children or because he saw his Father died a miserable Death he feared the like misfortune might befal him And it was shewed him in a Dream that he should go into the Region of Galilee But if he were afraid to go into Judea by reason of Archelaus he had reason to fear going into Gallilee because of Herod but the place being changed the matter was concealed for all the fear was about Bethlehem and the Borders thereof In the City which was called Nazareth That is he came hither first to avoid Danger and that he might inhabit in his own Region better and be confident and he receiv'd Direction from the Angel to make this place his Habitation that this Prophecy might be fulfilled He shall be called a Nazarite Mathew faith he came from Bethlehem to Egypt but Luke to Jerusalem and from thence to
Death but Crucifie him that they might give out concerning him that he was a Seducer and Blasphemer therefore deserv'd to be Crucified and for that Crucifixion was a Reproachful Death they cryed Let him be Crucified Moreover That they might bring him under the Curse of the Law Cursed be every one that hangeth on a Tree and altho they did fulfil this out of an Evil Conscience yet Divine Dispensation confirm'd that by their Mouths what he had foretold he would bring to pass that He should dye the Death of the Cross Moreover As the Crucifying of him was the Cause of many Evils so the ingeminating of the Word Crucifie Crucifie was a great indication of their Fury He took Water and washed his Hands V. 24. For he was brought to a streight by the Commotion of the People against him because of his Words which imported that Christ was Innocent therefore he called for Water and Washed that by the Washing of his Hands he might signifie the Purity of his Intentions from being guilty of this Judgment which was beyond the Law of Righteousness yet Pilate was culpable because he appeared to be Pusillanimous Pilate proved guilty of Christ's Death and Timerous had respect to persons and was willing to please the Jews for he might justly have suffer'd him to have escaped from them if he had pleased as the Centurion permitted Paul to go his way for he also knew it was a Commotion Tumult yet would not therefore permit the Jews to put him to Death But some say Pilate durst not set him at Liberty because they said he made himself a King but it behoved him to have enquir'd whether he had found in him any kind of Rebellion whether he had provided any Ammunition whether he had Rais'd Souldiers Now since he discover'd no such thing and was induced to have respect to Persons Christ did not free him from Guilt it is certain therefore that his Fault was a sluggish Weakness or softness of Temper Others say That forasmuch as he saw that his Wife had sent unto him and the Jews were stirred up against him he knew not to which Party he shou'd encline and being thus brought into Doubts and Shame he shou'd according to the Custom then in use amongst them have freed Jesus for every Feast they let loose a Prisoner Pilate was a Type of the Gentiles who were not guilty of the Blood of Christ for tho' he were of the Gentiles it behov'd the Jews to Repent by reason of what Judas said I have Sinned and for that he hanged himself as also for the Dream of Pilate's Wife for the Washing the hands of Pilate himself for his Prayer in their behalf Father forgive them and for the Miracles which were wrought on the Cross His Blood be upon us That is to say let his Judgment be Avenged on us if we have not justly deliver'd him unto thee Moreover They say that even sensibly in matter of Fact and Reality this sticks unto them for the Smell of Blood continually Reeks from them Furthermore O Jew if he did offend wherefore dost thou draw his Blood on thy self and shew'd that he is blameless forasmuch as thou hast drawn his Blood on thy own Head Again they drew Blood on themselves and their Children and engaged for the Infidelity of their Children and that Rebellion should stick unto them but our Saviour did not confirm the Sentence upon them but receiv'd as many of them as Repented as Paul the Pharisees and very many of those who believed in Judea And Scourged Jesus with a Whip Here again Pilate Condemned himself for though he cou'd not save him 't was not lawful for him to Scourge him but this he did to gratifie the Jews and that he might place a favour on them This Scourging of him fignifies that he commanded and they bound him to a Pillar and Lashed him with Whips Again this was the Law with the Romans that he that was to be Crucified must first be Scourg'd with Whips which he practis'd with our Lord whom he Scourg'd and then deliver'd him over Then the Souldiers of the Governour That is to say the Executioners who Ministred under him went to the Pretorium in which Caesars Image stood and wherein was drawn together the Army The whole Band That is to say the Company of Roman Soldiers And they took off his Garments This is the Mystery as the Sheep was before the Shearers and the Shearers fleeced the Sheep of his Wool he taking off his Garments disgraced Principalities and Power for as the first Adam was Naked among the Trees so the Second Adam was left Naked in the place of Judgment And they put on him a Scarlet Robe When a King or Emperor of the Romans was inaugurated these Five Things were done unto him 1. He was Cloathed with Purple Robes 2. A Diadem of Pearls was put on his Head 3. A Scepter of Gold was put in his Hands 4. His Ministers fell on their Knees and Worshipped him 5. They Saluted him saying Hail our King And because they said that the Cause of his Death was Treason against Caesar therefore in this deluding manner did they put on him this Purple Robe and set on his Head the Crown of Thorns and made him hold in his Hand a Reed and Worshipped him saying Hail King of the Jews for behold now thou art made King of the Jews as thou soughtest to be and as Pilate called thee This Coat called Clamys had no Seam and one of the Kings Dedicated and gave it to God and the Temple in Jerusalem 't was Dyed in the Blood of a Fish called in the Latin Tongue Murex Garments dipped in this Blood yield two different Colours in two different places in the Light of the Sun it appears Purple but in the Shade Scarlet and not as some say that the Figuration thereof was Purple and the ground Scarlet But John instead of a Clamys saith Purple These were placed in the Temple and were bestowed by the Aegyptian and Grecian Kings on the Kings of the Macchabees these the Priests fetch'd from the Temple and presented them to Pilate and said Behold the Purple which befits him seeing that driving at the Kingdom he Rebels against Caesar Some say That this Coat was given by the Grecians to Jonathan Machabeus Others say That this Garment wherewith the Soldiers enroabed him was brought by the Priests from the Temple and did so because they fear'd he should fail to dye and therefore brought this Robe from the Temple and Cloath'd him therewith that if any thing should happen in hindrance of his Death they might have said He cannot be saved because he touch'd the Holy Vestment being no Priest and it 's certain that the Law requires he should dye Others say This happen'd by Divine Providence for seeing they were to strip the Altar of his Father he sent a Garment to cover it Furthermore They Cloathed him with a Clamys of Scarlet for
it was lawful only for Kings to wear Scarlet Others think there were two Garments and that at first they put on the Scarlet that is to say the Red Robe and afterwards that of Purple and every one of the Evangelists say the same thing Mathew calls it from the Ground others from the Figure Others say it was one but yeilded a shew or cast of two colours Moreover by their cloathing him with Purple he restored unto us the Glory whereof we devested our selves in transgressing the commandments and this shall be compleated in the world to come Purple signifies his Kingdom his Humanity his Divinity but Scarlet signifies his Humanity his Blood the Bloody Sin which he nailed to the Cross Furthermore John says that they plaited a Crown of thorns and cover'd him with purple Cloaths and Mathew says that the Soldiers of the Governour cloathed him with a garment of Scarlet and therewith derided him Mark saith that the Soldiers led him to the Praetorium or Judgment seat and cloathed him with Purple and put on him a Crown of thorns Luke saith that Herod as well as his Soldiers despised him and derided him cloathed him with Scarlet Robes and sent him to Pilate both Herod and the Soldiers derided him and desired to apply unto him such things as belonged unto the King and one made thorns a Crown for him and another put into his hand a Reed after the similitude of a Scepter and one of the chief Priests brought the Robe and gave it to the Soldiers thereby to deride him Jacobus de Sarug sayeth that these were one of the Purple Robes of one of the Kings which had been offered to the Temple as we have formerly say'd and in this Gospel it is only written that the Soldiers of Herod did put it upon him And they plaited a Crown of thorns that is to say the Crown which they put upon him there were two things in it a circumference or circle and thorns of brambles which were great and blossoming and they grew in Woods and watery places the Crown of thorns was for a Diadem he was adorned with a Crown after the manner of a Victorious Champion as God and King the Crown of thorns in token of rooting out the Curse against Adam the Earth is Cursed for thy sake Furthermore as the first Adam planted the Curse and Briars so the second Adam has Eradicated the Curse and the bryars by a Crown of thorns Moreover he has taken away the universal Sin which encompassed the world for his Crown was Circular wherein were tormenting thorns a type of Sin tormenting the Soul And a Reed in his right hand A Reed instead of a Staff of Government that is to say a Scepter and Rod of Gold such as Kings used to bear in their hands but otherwise then they designed they signified the truth of things which were to come to pass for by the Reed in his right hand he gave a demonstration of his never failing authority signifying that by this Scepter he would cancel the Instrument of Obligation which was written against us by Adam a Signification also it was of the Killing and Wounding of that Serpent which Inchanted Eve for a Reed is naturally terrible to a Serpent and we are used therewith to torment and kill Serpents And they Kneeled on their Knees Genuflection and Worship signifie the Conversion of the Gentiles to our Saviour and delivery from Idolatry and that he would make us his True Worshippers And they Spat on his Face That the Prophecy of Isaiah may be fulfilled I have not turned my Face from the Contumely of Spittle and the Pharisees who are Domesticks my Heavenly Father has permitted them to be Rebels and Actors against me And they took a Reed Viz. The Reed which he held in his Hand and struck him therewith on the Head that he might Exalt our declined heads who by our Deeds was brought low During the time of all these contumelious Reproaches neither the Priests nor Elders nor People of the Jews drew near but stood afar off and Judg'd that forasmuch as they had not yet Eaten the Passover and had preserv'd themselves from familiarity with the Gentiles they shou'd be unpolluted for tho' they might have eaten it from the Evening they put it off till they had put Christ to Death that so they might eat the Passover without fear Thou hadst had no Power against me at all had it not been given thee from above That is as much as to say The Father has withdrawn his Grace and left thee to thy Liberty of doing this and it is known he was guilty of Sin from what followeth in the same Vers Wherefore he that betray'd me unto thee his Sin is greater than thine whereby he sheweth That Pilate was guilty of Sin altho the Sin of the Jews was greater than his and he concludes him under Guilt because he pronounced him Innocent and yet set at Liberty one that was Guilty A Place called the Pavement Viz. A place which was laid even and flagged with Stones Pilate said unto them shall I Crucifie your King Hereby he Reproach'd them but they would not be put to shame Moreover he derides them They say unto him We have no King but Caesar Hereby they wou'd have terrified Pilate and because they denied him even at this great Feast came upon them the mighty Destruction of Titus They found a Man of Cyrene whose Name was Simon Our Lord first bore his Cross and went out of the Pretorium and afterwards they made Simon the Father of Alexander and Rusus to bear it The Wood of the Cross was called Sahka which signifieth Pardon or Remission and they took it from Solomons Porch and one of the Crosses was of Cedar another of Fig-Tree My Lord John saith That this Wood was set up as a Sign to the end that though they could not approach unto it yet they might see it others say That it was of that Tree which held an Offering in the place of Isaac for Abraham cut it down and brought it for a Testimony and it was preserv'd till the coming of Christ and they perceived that it was placed in the Porch and brought it away and the first Judgment that was given in the Porch was that of the two Harlots whom Solomon Judged and the latter was that of our Lord after which it was destroyed and no more Judgments given therein Him they compelled to bear his Cross Observe they accused Christ because he bad the Man sick of the Palsie to take up his Bed and these on a Day to be doubly Honour'd compelled Simon he who gathered Sticks on the Sabbath Day was Stoned and these made a Jew bear Wood on the Sabbath and that which was worse they Crucified Christ and the Thieves on the day of the Feast Others say That Simon was a Jew but of the Gentiles they gave his Cross to Simon to bear by way of Disgrace as others bear Ensigns of Royalty
his Body a Tunick and that it was without seam from above sheweth that he brought not his Body from Heaven but that it was united to him from Mary and in as much as it was intirely woven is signified that the Word united to it self a compleat living Body endowed with a Rational Soul and that they did not divide it sheweth that after this union Our Lord was not to be divided or seperated into two subsistances Again his Tunick signifieth faith which is one and undivided and that there is one Lord undivided into two and incomprehensible his Coat fell to the Soldiers who were of the Gentiles and not of the Hebrews because the Gentiles were heirs to the faith in Christ And they sat and watched him that he should not be snatched away by his Kinsfolks and this they did peculiarly as to our Lord at the command of Pilate or they watched him to observe whether or no he was dead and they put over his head the cause of his Death Luke and John say That it was written in three languages Hebrew Latine and Greek Pilate did this that he might be revenged of the Jews and that he might excuse himself for that they accused him as a Malefactor moreover this was the guidance of divine providence for the Crosses were hidden under ground and a long time after this was known to be that of Christ by the Table which the Judge had placed thereon Others say that he feared least that when enquiry should be made after his death and he found innocent he himself might be accused and therefore wrote on the Cross the pretence of his Death in three Tables that three languages might testifie that the Jews crucified their King Moreover three witnesses gave testimony alluding to this that they Crucified one of the Trinity But the Writing pleased them not because they thought they should be thereby reputed Rebels if he who was their King were crucified they sayed therefore Write that he say'd he was King and not that we owned him as such but he did not alter the Inscription because Judges are not accustomed to vary from what they write as also that he might reproach the Jews And two Thieves were crucified with him he on the right hand was called Titus and he on the left hand Domeus Moreover they did this with an impudent intention that forasmuch as they crucified him with Thieves and Murderers he might be deemed one of like guilt with them and that by a pretended community in so flagitious a Crime his Majesty might be obscured But against their will he fulfilled the Prophecy in that he was crucified with evil doers Destroy the Temple and baild it in three days Mark fayeth Ah thou that destroyest the Temple and buildest it in three days and these words denotes their reproach and blasphemy as if they had said He that gave out that he would build the Temple in three days is not able to preserve himself If thou beest the Son of God come down from the Cross But he did not descend from the Cross because he was the Son of God for he who knows that if he dyes he shall not rise again flyeth from Death But it became not him who is assured to rise after 3 days and by his Deaths to destroy Hell and triumph over Death to have come down until Justice had been fully satisfied by his Death And likewise the High Priests reviled him That is to say the Seribes the Doctors of the Law the Priests and the Elders who were there assembled to take care that the Execution should not be delay'd nor prevented He brought others to Life inasmuch therefore as they testified that he reviv'd others they condemned themselves for if he revived others he might not have dyed or Dying he might rise again Let him now come down from the Cross and we will believe in him for if he were King of Israel they sought to abolish his Kingdom and if he had descended from the Cross they had not believ'd in him which is manifest from hence that he wrought great miracles before his suffering on the Cross whilest he suffer'd thereon and after he had suffer'd and yet they believed not so neither had they believed had he descended from the Cross and he did not descend from the Cross for at that time his Agony and contest was not with them but against Death to destroy it He trusted in God Are therefore the Prophets no Prophets or the Righteous not righteous because God did not deliver them from Dangers and Sufferings But it is certain they were Prophets and Righteous so in the Son of God The Thieves also who were crucified with him reviled him Some say that one of the Thieves only reviled him and that he took up the reproach of one and extended it to them both according to the custom of the Scripture As for Example On my Rayment did they cast Lots whereas it is evident that they did not cast Lots upon is whole Rayment but on his Tunick only Like unto this Some of them doubted whereas Thomas only doubted Mathew and Mark say that both of them reviled him and all three say true for when our Lord was nailed to the Cross both reviled him but after that he on the Right Hand saw the Wonders and Signs which were wrought on the Cross and knew that they were not effected for his or his Fellows sake and heard the Jews repeating high things of him and calling him the Son of God and King of Israel and saw the Inscription of Pilate in three Tables proclaiming him King he confessed his Majesty and ceased to blaspheme and began with Praise even reprehending and accusing his Fellow Moreover the Thief on the Left Hand had one reprehensible property for he blasphemed as did the Jews judging him to be God But there were five praise-worthy Actions to be observed in the Thief on the Right Hand 1. He rebuked his Fellow 2. He confessed the wickedness of his Deeds 3. He Justified Christ 4. He acknowledg'd him to be King 5 He begged saying Remember me my Lord. How knew the Thief that Christ was King We answer That either he knew it by Divine Revelation the Testimony of Pilate who said Shall I crucify your King or of the Jews If he be King let him come down For the Faith of the Thief is to be praised for that he believed on him when he was in disgrace and on the Cross and not in his Kingdom and Majesty So also the Christians great was their Faith and Rewards shall be given unto them because they believed in a Crucified Saviour who notwithstanding is God over all Again The Thief being a Malefactor who with one Word gained a Kingdom sheweth that Christ is a Propitiation for Sins and Lord of a Kingdom but he was not Crucified as he was God but as he was made Man according to this That the Word was made Flesh and dwelt in as and according to