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
Alphoeus whom he calls Great because he was reckon'd among the Twelve this was called the Less for that he was of the Seventy He say'd to the Disciple behold thy Mother and Woman behold thy Son Hereby he teacheth us to have a care of and affection for our Parents to the end of our Lives especially if they bring us nearer to God but if they bring us farther from him we are not to own them according to that Whosoever doth not forsake Fathers c. He calls Mary the Mother of John and John her Son that by these Names he might mutually unite them to one another in Love as Mother and Son At what time did Christ recommend his Mother to John Some say When he hung on the Cross others say When they led him away to be crucified when the Women wept at which time seeing his Mother among them he committed her to him altho' it be not written in its proper place They filled a spunge with Vinegar and put it on Hyssop and set it to his Mouth and they put it on a Reed That which is here rendred Spunge is Sea-Wool this they dipped in Vinegar whereof it receiv'd abundantly and they put it to his Mouth that he might suck thereat and drink for Hyssop is a Plant or Tree growing in Palestine from the top whereof sprout out small shoots like singers round about and it is very convenient whereon to put any thing this the Executioners brought with them and tied it to the end of a Cane and filled a Spunge with Vinegar and put it on this Hyssop and put it to his Mouth to drink Others say That they called Zupa a certain kind of Basket which they put and bound to the top of a Cane and they put within it that is to say on the top of it a Spunge full of Vinegar and Gall and so reach'd it out Others say That Zupa is like a certain Gourd which is bound to the top of a Cane and therewith conveys Water from place to place for they put a Spunge as asoresaid on this Gourd and lifted it up with a Cane and so put it to his Mouth There is a Root called Zupa and is like to a Mandrake and contains Blood in its Leaves Others say That Zupa was some bitter thing which they pounded and strew'd upon a Spunge repleat with Vinegar and so gave it him to drink For this reason they gave him Vinegar in a Spunge because his Hands were bound and fix'd with Nails and he that was so crucified could not hold a Cup in his hand c. From the Sixth Hour there was Darkness over all the Earth until the Ninth Hour That the Jews might understand that it was he who caused Darkness in Egypt for there was Darkness when the Legal Passover was to be sacrificed and here was darkness when Christ was sacrificed on the Cross and to signifie that it was the Creator of all things who was Crucified therefore the Creatures contracted their Light that the Prophecy of Zachary might be fulfilled The Sun shall grow dark at Noon-day Concerning the Covering of the Sun at what time is it In the space from the twentieth of the Moon until the Thirtieth the Sun may be Darkned 'T is true that on the thirtieth the Sun may be Darkned on the day whereon they both meet under one point and altho it happen that the Sun is but once totally Eclipsed and yet it is not really Darkned but appears to us as if it were dark it being not deprived of Light nor doth it appear Dark in all places but in some peculiar places and this but once a year for when the Sun happens within one of those Circles which are called Darkning Terms and is placed behind the Moon and they are in direct opposition under the point The Moon being under the Sun the Sun is said to be Eclipsed The Moon when it is darkned the cause thereof is That it hapneth in the Circle or Darkning Limit and the shadow of the Earth that is to say its extension does not permit the Light of the Sun to Illustrate that part of the Circle wherein the Moon at that time holds its Course and it is obscur'd immediately and after it passeth that place it borrows Light from the Sun But at the Crucifixion of our Lord the matter of Fact was contrary for the Moon was so far from being in Conjunction with the Sun that it was distant from it the space of half the Sphear which was the space of the Suns Course which it runneth in an hundred and eighty days and sixty five Minutes and fifteen degrees that is to say Days and half the Zodiack And this was an Indication of the Majesty of him who was Crucified and that it was the Lord of Lights who was Crucified they therefore contracted themselves And this at the time of Christ's being Crucified had three properties which are strange to Reason First That it was at Full Moon Secondly That it remained three hours Thirdly That it spread over he whole Earth so that all the Grecian Chaldean Philosophers wrote That one of the Trinity fuffer'd that day and this is the meaning of what David wrote The Kings of the Earth Arose That is to say from their Thrones and wonder'd at the Miracle which was then wrought for this Darkness was like to that which was in the beginning of the Creation the whole Creation being Clothed with Mourning for its Lord. The Heavens became Clothed with Cypress and the Moon grew Red as Blood and tho' it was not the time of its Birth it appear'd de novo in the East it ran for fear to the West and there was in Conjunction with the Sun and both of them sate in Sadness as good Servants who are fellow-Sufferers with their Lord. Again it is certain That this Darkness at the time of his Crucifiction was not an Eclipse as is evident by these Tokens First An Eclipse does not continue three Hours as did this Darkness Secondly An Eclipse never is over the whole Earth as was this Darkness Thirdly An Eclipse of the Sun happeneth on the 30th of the Moon but this Darkness was the 15th of the Month the Sun being distant from the Moon the whole extent of its Course That is to say an hundred and eighty days and stood opposite in the division of the Sphear of the Firmament Concerning the Darkness of the Sun and Moon and the Natural Cause of their being so we have largely discours'd in the book of our Epistle which we made wherein Faith is Treated of together with the Natures of things Intellectual and Sensitive which is Intituled The Book of Resolutions And about the Ninth Hour Jesus cryed Elohi Elohi which is Interpeted in the Syrian Language God God wherefore as said St. Mark The Arians say That the Son and the Word spoke this as of his own person with regard to the Father But the Nestorians and Calcedonians say That the Son
their place was contracted and as it were a certain partition was made Secondly Moses is hereby hinted who came between for when Zarah drew back his hand there was a partition like to an Hedg and Pharez came forth that is to say the dispensation by Moses which Paul calleth a partition Wall and Pharez is expounded an hedg partition or division and after him came again the dispensation of the Gospel and it was Zarah who cast the first beams of Light into the World at the first and yet came last into it Zarah therefore prefigured the Gentiles and Pharez prefigured the people of the Jews and as Zarah shewed his hand and afterwards withdrew it so also a New People and the Institutions of Moses shewed themselves in the days of Noah and Abraham and afterwards drew back and the People and Rites of Moses Entred as Pharez was born first and afterwards a New People appeared and as Zarah who was born after Pharez our Saviour sprang from Pharez as to the flesh Salmon begat Boaz of Rahab He mentioneth Rahab to shew that Christ came not as a Judg to Punish but to Cure our Iniquities and as he took an Harlot so God Espoused a Nature which went a Whoring after Idols and clave thereunto teaching us that he admits of such as are Penitent Rahab is Expounded an Association of Gentiles and of Gods peculiar People Boaz begat Obed of Ruth Ruth was of the Gentiles and he mentioneth her to shew the calling of the Gentiles for the Law drave out the Amorites and Moabites from the Congregation from whom was Ruth but the Gospel by Faith in Christ called them and as Ruth derived her self from the Gentiles so are the Gentiles called wherefore she is mentioned to reproach the Pride of the Jews for behold David proceeded from her and as the Poverty of Ruth was not despised by Boaz so neither was Christ ashamed of those of his Church though destitute of Honourable Extraction Ruth is Expounded by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Reconciliation David begat Solomon of the Wife of Vriah he brings into remembrance the Wife of Uriah thereby signifying that he was not ashamed to write the Truth and to declare the Sin of David who by means of the Gospel and the descent of a Physitian who had no Sin was Cured and freed therefrom and from the Murther of Uriah for when David increased in Vertue and became Eminent he immediately obtained Remission by him He also committed Adultery with Bethshebah but he Repented and Wept whereupon it was Revealed unto him Psal 132.9 that the Lord should come and heal him from Sin and when he enquired concerning the place of his Son he said I will give no Sleep to my Eyes c. and after he received the Promise of God concerning this he spake Psalm 29th and the 16th concerning the condescention of a Physitian even to Death who saved the Souls of Sinners and if any one shall be offended that David Sinned let him take notice that he committed this one Sin the whole time of his long Reign and therefore he offered a long lasting and a great repentance and he was permitted to fall into Sin that he might be a good Example for Sinners to repent as he did and therefore he made Solomon to Reign in his stead that all Men might know that his Sin was remitted and that the Jews might not conceive that Solomon was a bastard as was the other Boy whom God smote and he dyed He mentioneth four Women thereby signifying the four Corners from whence the Chuch is gathered Solomon begat Rehoboam After he had mentioned a strange Woman he brings these into remembrance that he might reproach the foolish Jews who boasted of their Genealogy and to teach them that it is not the Noble Kin but a mind fearing God that is to be deemed Honourable for behold David was greater than his Forefathers and Solomons Mother did not debar him from the Kingdom even so the Gentiles if they will believe their stock of Idolatry is no hinderance unto them Jehoshephat begat Joram and Joram begat Hosiah Wherefore did he pass out Achaziah Jehoash and Amoziah Some do relate that Affricanus Bishops of Emaus saith the reason was because they were Sinners of the Seed of Jezabel unto whom we say that they were not of the Seed of Jezabel for Jezebel was the Wife of Achab but Joram took to Wife Atalia the Daughter of Omri the Sister of Achab and of her begat Achaziah although in one place according to the sense of the Septuagint she is called the Daughter of Achab by a mistake rising from the similitude of Writing according to the Exposition of Severus and the Mother of Jeoash was called Thoba of Bersheba and of Amotsia Jehoadan which were of Hierusalem wherefore they were not of the Seed of Jezabel nor were they greater Sinners than Solomon Achaz and Manasse who are Written Saint Severus saith that Joram the Son of Joshephat took Athalia the Daughter of Achab and of her begat Achazia and Joash and Amotsia whom Mathew omitted because the Jews held in abomination the Idolaters of the House of Achab and for this reason it was that he was silent as to those who were born in Idololatrical Marriage remembring this That Punish the Sins of the Fathers upon the Children unto the third and fourth Gene ration of them who hate me unto whom some say That Athaliah the Wife of Joram and Mother of Achazia was not the Daughter of Achab but the Daughter of Omri and the Sister of Achab and if out of regard to the Hebrews he forbore to speak of those who came from Athalia how cometh cometh to pass that he mentions Ozia who was more Unclean and Abominable to the Jews than these Origen saith that he therefore left out these that the Generations from David to the Captivity might be adjusted to the Number fourteen for thrice fourteen Generations amount to forty and two and it is a Figure signifying that as at the end of forty two Progressions the people of Israel inherited the Land of Promise so at the end of forty two Generations Christ arose and gave the Inheritance of the Temporal Earth to the Saints Georgius de Gentibus saith That Mathew did not omit these three persons nor did he change the Number of the Generations nor said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourteen instead of seventeen but forasmuch as he wrote his Gospel to the Jews many of whom were skilful in the Greek Tongue and desirous to Translate it out of Hebrew into Greek and the Greek Tongue could not express the Letters of their Names Cheth Aign and Tsadi according to the pronunciation of the Hebrew and Syriack Language and that it hath not in its Alphabet guttural Letters deeply sounding in the Throat so that the Interpreters when they came to Joram the Words being that he begat Achasia and he begat Jehoash and he begat Amotsia and
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
according to the Word of Gabriel who called the House of Jacob The Gentiles who believe in him Fourteen Generations For he doth not say the forty two Generations altogether nor doth he divide them into six parts for the Number Seven was dear unto them but he divided the Total into three parts hinting thereby that as it was not grievous unto them that they were changed from the Government of Judges to the Government of Kings and from the Government of Kings to the Government of High-Priests so it should not seem strange in your Eyes that ye are changed from these to the Government of Christ tho Christ also was a Judge a King and an High-Priest for as his ancient Types Ministred unto him so he applyed them altogether unto himself The Jews Accused the Apostles as introducing new Laws to the Creature and Mathew willing to shew that they were far from blame he signified that the Government of God always varied in the Administration of Affairs accordingly as was expedient and agreeably to the Mutation of things divided the Number of Generations from Abraham unto Saul they were subject to Judges Mathew accounts Saul as a Judge for that he Governing filled up the time and was rejected They were under Kings ceased in the Captivity they were Governed by the Chief Priests wherefore according to the change of Constitutions he divided things and he hints that it is no wonder if he who at first set up Judges and afterwards Kings and then Rulers should set up the Government of his Son for neither did the change of State-Affairs amend the Jews but whilest they were Governed by Judges Kings and Rulers they still continued in the same Sins Philoxenus said That therefore he divided the Generations into three parts because the Father revealed the Promise concerning his Son in three Places to Abraham saying in thy Seed shall the Nations be Blessed To David I will Establish thy Seed for ever Moreover by another Prophet that David my Servant shall feed them Others say That this Promise was made to Adam at his Creation and that for this Reason he Ascended unto Adam he divided them into doubled Sevens that is to say fourteens that by Weeks he might Illustrate the Words of Daniel and to shew that he was the expected Messiah and that the Prophets preached concerning him This was Chrysostom In the last of the Generations whereas he sets down but twelve said they were fourteen And the Lord John saith that he put the Captivity in the place of a Generation and George saith de Gentilibns that Christ was reckoned a Generation for as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until did not exclude David from the Fourteen Generations in the first part so neither doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until exclude Christ from the last part but the middlemost was made Fourteen by the leaving out of Three Others say That the last part was made Thirteen by leaving out One between Shelathiel and Zorubabel that is to say Nadabia that the Number of Fourteen may be made up of Mary for that instead of her Fore-fathers she entred into the place of a Generation or he brought Christ into the place of a Generation as we have said Eusebius saith That he doth not reckon Fourteen Generations by the Number of Men but some certain quantity of years which was divided into Fourteen parts The first part consisted of eight hundred years and the Generations thereof were Fourteen but the middlemost consisted of four hundred years and its Generations were Twelve the first and the last were equal as to the Number of Persons but he computes the the middlemost with the Two by reason of the paucity of Years and Persons The GENEALOGY according to the sense of Georgius de Gentilibus The Genealogy of the first part The Genealogy of the second part The Genealogy of the third part Abraham Salomon The Captivity Isaac Rohboam Shelathiel Jacob Abia Zorubabel Judah Asa Abiud Pharez Joshapat Aliakim Hetzron Joram Azor Aram Ozia Zadok Aminadab Jothan Achin Nahashon Achaz Eliud Salmon Hezechia Eliezer Boaz Menase Mathan Obed Amon Jacob Jesse Josia Joseph David Jochania Christ Fourteen Generations Fourteen Generations Fourteen Generations The Genealogies of the Two Evangelists and the Difference between them according to the Judgment of St Severus The Holy Genealogy of St. Luke alone ADam Sheth Enosh Kain Mehalliel Jered Henoch Methushelah Lamech Noah Shem Arphaxad Kainan Shalech Eber Phaleg Arao Sarug Nahor Therah From Adam hitherunto Twenty Generations and Fathers From hence Mathew and Luke agree Abraham Isaac Jacob Judah Pharez Hezron Aram Aminadab Nahashon Salmon Boaz Obed Jesse David Glory to Christ the Lord to whom all things are easie Moreover Those of Luke from Abraham to Joseph were fifty five Fathers and from David to Joseph were forty two and those of Mathew from Abraham to Joseph were forty and two taking into Computation the Captivity and Christ Whence did Mathew and Luke learn the Genealogie We say from the Holy Ghost as the Prophets taught hidden things and from the book of Bar Jamin and from the books of Esra Moreover it was the Custom of the Jews to repeat their Fathers Genealogies by word of Mouth or Tradition I such a one the Son of such a one from one to another unto Adam Wherefore Paul commanded Timothy to abstain from Fables and Genealogies Mathew because he wrote to the Hebrews began from Abraham and David because to them the Promise was made and that was sufficient to Answer his purpose but Luke Ascended to Adam because he wrote to the Gentiles to shew that Christ also sprung from Adam and to abate the Pride of the Jews who gloried in Abraham Again he Ascended to Adam in mystery of Baptism to shew that he who is Baptiz'd and Regenerated is to Ascend to God whose Sons we are made And moreover to take away that doubt How can a Virgin bring forth a Child he shew'd that as the Spirit was able in the beginning to form Man without Copulation so was he able at last and formed the body of the Word from the Virgin without Copulation for it was the one and the same operation of the Father and of the Son and of the Holy Ghost and for that the Father framed Adam it is certain that the Son and the Spirit framed him Wherefore doth Mathew descend in the Genealogy and Luke Ascend We say that this is the Custom of the Scripture it is written in the book of Ruth Pharez begat Hezron and Hezron Aram and Aram Aminadab and Aminadab and so forth until he descended to David It Ascends where it saith Helkana the Son of Jochom the Son of Elihu the Son of Aho the Son of Resoph Again Mathew descends to shew that the Word of God descended and came for our Redemption according to the Promise first made But Luke Ascended to shew that they who are Baptised mount up to Heaven and this is
manifest from hence that he spoke of the Genealogy in reference to Baptism Moreover Mathew recounts the Natural Generation to signifie That the Natural Generation brought us downward but Luke the Legal Generation to shew that the Legal Generation is to us an adumbration of Adoption and of the Resurrection and that we are to Ascend by the Laver of Regeneration and to be made the Sons of God Wherefore doth Luke compute so many Names from David to Christ being forty three and those of Mathew are but twenty eight besides those omitted by the Writers being revera thirty two We say That there was not an equal course of Generations in all Families for it was one progeny that draweth from Nathan to David according to Luke and that is another which is by Solomon as Mathew Wrote for we have seen many being of equal years who took Wives some of whom have Children and Grand Children so that in the one may appear three descents and in the other one wherefore it is no wonder if one Genealogy be more or less fruitful than another in descents Moreover Mathew reckons the Natural Fathers from David to Christ but Luke computed Natural and Legal and therefore Luke hath more than Mathew Wherefore doth Mathew compute the Natural Genealogy and Luke the Legal Because Luke had formerly learnt That the Jews blamed Mathew concerning the Genealogy for that he had mentioned culpable persons as Jochania Moreover They said that Joseph although he was Naturally the Son of Jacob yet it being not fit that his Name should have been Written with his Name Luke but that Eli was he on whose Name the Seed was Establish'd He being willing to solve this Querie wrote the Legal Progenies and Ascends to Genealogy of Persons who were differing from Nathan and comes again to call the Progeny and sheweth that although Joseph should be referred to Eli yet so Christ appears to be of the Lineage of David An Objection of Julian the Wicked If Luke wrote the Legal Genealogies wherefore speaks he of Obed the Son of Boaz as according to Nature and not of the Son of Malion according to the Law as it is written in Ruth And we answer That the Mad-man did not understand the matter for the Controversie concerning Joseph was Whether he was from David or no and there was no Controversie concerning this from David to Abraham for all the Jews were from Abraham therefore Luke from Christ to David computes the Legal Fathers and from David to Abraham the Natural and from Abraham to Adam the Legal Pedigree Wherefore doth Mathew mention the culpable Men and Women and Luke the vertuous We answer That it was Mathews design to shew that God came to call Sinners to Repentance and did not disdain that Mankind whom he created should be united to him and that he should Justifie the same and for this Reason he mentioned the Culpable But Luke having a design to teach that it was unfit that such as weâ—… baptized and made the Children of God should be subjected to Sin he computed the blameless Lineage of Nathan and for this reason doth not mention Jochania and the like of him Aphricanus and Eusebius place Malchi in the third place from the end as also Mathan who is written before Joseph Joseph the Son of Eli the Son of Malchi But in the Syriack Copy of Luke remaining with us he is set in the fifth place Joseph the Son of Heli the Son of Matthath the Son of Levi the Son of Malchi Moreover Aphricanus placeth Fifty Persons in Luke from Abraham to Joseph and in the Syriack Copy of Luke there were Fifty six and it is necessary to enquire after the Truth Gregorius Theologus saith There were Seventy Seven Generations from Adam to Christ according to the discourse concerning Genealogies of Luke the Glossarie and Jacobus Batanensis in the Epistle to Maron saith That from Abraham to Christ were forty two Generation as Mathew wrote and according to Luke Fifty Seven If therefore according to the Sayings of these Doctors and according to our Copy of the Gospel there were 77. Generations from Adam to Christ there remain 57 from Abraham to Christ as saith Dominus Jacobus so that taking one from 57 to wit Christ there are left 56 from Abraham to Joseph and not fifty only as said Aphricanus and our Syriack Copies are true and Aphricanus is not so in setting down only 50 persons And this also we are finally to take notice of that in the Syriack Copy there are written 55 persons from Joseph to Abraham and not 56 as said Theologus and Jacobus Batanensis and we are of opinion that the Scribe omitted one Name and so it was left out of many Copies computing the Names from Christ to Nathan the Son of David In the Greek and Syriack Gospel there are found but 42 so that adding thereunto 14 Generations from David to Abraham they make up only 56 and not 57 as said Jacobus which being all put together amount to 76 and not to 77 as said Theologus there being one Name forgotten about the Middle And the Nativity of Jesus Christ was thus For our Lord is called in Scripture by 52 Names whereof some agree to the time before his being made Man as the Word the Son Splendor and the like and some to the time of being made Man as Jesus Christ and some denote his Union as Emanuel so called from the Divinity and the Humanity which Word Emanuel is Expounded God with us Here it behoves us to inquire what the Name Jesuah signifies We say That Jesuah is an Hebrew Name and with us imports a Redeemer but the Grecians call him Jesus and say that it is Expounded Healing therefore he is a Redeemer because he Redeemed his people from their Sins and he is Healing because he Healed and Cured those who lay under the Calamity of Sickness and Diseases and Moses imposed first the Name on Joshuah the Son of Nun and he was a Type of Christ and was at first called Hoshea and as this Name was imposed from verity of Fact so the Name Emanuel signifieth this that by Birth from a Woman The Word of God was with us The Word Christ teacheth us That as Man he is said to have been Anointed after the manner of Men as the Name Jesus signifieth that he Revived and Redeemed us wherefore the Names of Jesus Christ and Emanuel are the same in force of Understanding Moreover The Name Christ signifieth an Unction in Christ a certain kind of Election The Ancients had three sorts of Anointing first Parabolically with Oyl as Kings and Priests Or by Grace That is to say by the Spirit in an hidden manner as Prophets and Priests or for Honor and Distinction by direction of Actings as the house of Abraham Cyrus and Hazael and the name Anointing is used in seven manner of ways First For quantity as what is measured by Cubits or Palms and as the Angel
measured Jerusalem a thousand Cubits and as with a Span measureth he Man Secondly For Grace as the Prophets who were Anointed privately with the Spirit Thirdly for Oyl as the Kings and Priests were Anointed with Holy Oyl and Men likewise with ordinary Oyl Fourthly in the way of Honour as it was said of the House of Abraham and Isaack Touch not my Anointed Fifthly by way of Distinction as they who are set apart to do somewhat by Direction as Cyrus and Hazael who being seperated for a design were called Anointed Sixthly for Faith as That which is of Faith and Baptism is as the Body of Christ Seventhly for the Holy Ghost even as the Word Anointed his Body that is with his Godhead and with his Spirit for the Christ whom we Worship we do not call so as the Man born only of Mary and afterwards Anointed by the Spirit and Sanctified as the Hereticks say but we call Christ the Word of God who was begotten of the Father from Eternity and we call him Christ because he vouchsafed to be Anointed with the Spirit and to be Sanctified in the Flesh and as his Nature was high and above the Birth of a Woman of Passion and Death and yet vouchsafed to be born and to suffer and to dye in the Flesh for us so did he take upon him to be Anointed with the Spirit being the Giver of it and Holy in in his own Nature he was pleased to receive the Grace of the Spirit as not needing it and therefore receiv'd it that he might bestow it upon us And in all things he was the beginning to us as the Second Adam according to the saying of Paul That by his means he might give us the Holy Ghost Moreover we call him Christ because the Spirit descended into the Womb of the Virgin as the Angel said and this Spirit framed the body of the Word of God and Anointed and Sanctified it and so the Word was United to this Body and this the Spirit did not that it was unable to frame and Sanctifie the body out of the Womb but that it might be known that he that was born was God coequal in Nature with the Spirit who formed and Sanctified the body and not meer Man Again the Spirit formed the body of the Word and Sanctified and Anointed it that the distinctions of persons in the Trinity might be made known It was the Fathers pleasure the Son should be incorporated and it was the Holy Ghost who made him a Body in that he formed his body of the Virgin The same Order was observed in the Creation The Father commanded things to be made and the Son made them and the Spirit finish'd and accomplish'd them Furthermore the Father said Anoint and the Son was Anointed and the Spirit supplied the place of Oyl wherefore we call the Word of God Christ or Anointed Again we call the Word of God Christ for two Reasons and the first is for that he vouchsafed to be Anointed in the Flesh by the Holy Spirit tho' equal in Nature with the Giver of the same Secondly because the Holy Ghost Anointed and Sanctified his body being United to the Word Moreover this Name Christ teacheth the whole Doctrine of the Trinity it was the Father who Anointed the Son who was Anointed and the Holy Ghost was the Oyl or Unction he who said That Christ was made Man Naturally and that he was Anointed by the Spirit for Sanctification let him tell us where he was Anointed if before his Conception he had then no body in the Womb of the Virgin and behold it is not written that he was Anointed at his Baptism but behold he was called Christ at his Birth Some Hereticks there are who say that Jesus Christ signifies one made Man against whom we say that Jesus Christ signifies the Word of God not as he is God alone but as he is made Man Again The Name of Jesus Christ doth not denote Man from Mary nor God and Man together but the Word of God and it is most certain from hence for Jesus saith thus to the Jews Him whom the Father sanctified and sent into the World do ye say Thou art a Blasphemer Who therefore was he who was sent from the Father Man Or God and Man together Or the Word as saith Paul that God sent his Son and he was made of a Woman Therefore he who was sent to the World is the Word which was from the Father and he is called Jesus and is the same who is said to be Sanctified and not meer Man neither God and Man together but the Father Sanctified the Word by the Holy Ghost who Anointed him not as he is God for so he is equal to the Father and the Spirit and the Giver of Holiness but as he was made Man for us Moreover Christ said before Abraham was I am who therefore was before Abraham the Man who was of Mary or God and Man together For the Man who was from Mary was so far from being before Abraham that he was not before Mary but after Mary being born of her 't is certain therefore that the Word of God who was called by this Name of Jesus Christ was before Abraham Furthermore Jesus said to the Jews What say ye concerning Christ whose Son is he They said unto him the Son of David and he said unto them How did David call him in the Spirit Lord for he said The Lord said unto my Lord sit on my right Hand if David called him Lord how was he his Son he therefore who is the Lord of David is the Man from Mary who as yet was not in the time of David nor Mary of whom he was born Either he calls Man and God together Christ for he calls one in the singular Number my Lord and not many Lords it is therefore certain that he calls the Word of God coequal with the Father in Nature Lord according to this The Lord sent down Fire from before the Lord on Sodom and according to this also There is born unto them to day a Redeemer who is the Lord Christ wherefore he calls him Christ again it is written That thy Throne is for ever and ever after he had called him God and said Thy Scepter is for ever and ever that is to say there is no end or term to his Kingdom he said God hath Anointed thee that is the Father hath Anointed the Word of God by the Holy Spirit but not as God but as he was made Man and accordingly as the Word said He whom the Father Sanctified and Sent. Moreover the Prophet said He hath Anointed him above his Fellows that is he hath Anointed him above us and above the Prophets and Apostles and others who are Anointed for all Men who are Anointed of the Spirit receive what they stand in need of but the Word being Sanctified and Anointed with the Spirit received it tho not in want thereof but full and a bestower thereof
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
for the baptism of Christ which confers remission of Sins as Paul say'd Ye have been washed ye have sanctified not by the Baptism of John but by the Name of Christ and by the Spirit of God Some say there were three sorts of Baptism The First of John to Repentance when they returned from dead Works The Second was that of the Disciples in the Name of Jesus and they who were baptized by the Disciples received Remission of Sins The third is that which followed the Descent of the holy Ghost viêªt the Adoption of Sons for without the holy Ghost there was no capacity for Adoption Saint Theologus and Moses Bar Cepha and Johannes de Dara and others are for Eight Baptisms The first is that of the Flood as that which was given for the Cutting off of Sin and purged the world from Evil. The Second was that which was by the cloud and the Sea as St. Paul said the Sea signifying waters and the Clouds the holy Ghost The third is the Figurative Law by Moses which is called of Purification and they eat nothing out of the Market without washing for those who were clean by Nature but by Accident otherwise as he who had touched a dead Carcase or was defiled with Nocturnal Pollution or had tasted what was prohibited or went to the House of Mourning was therefore to purge himself by washing and was not clean until the evening The Fourth is that of John by water indeed but to repentance which was superiour to that of the Jews but inferior to ours it having neither the holy Ghost nor remission of Sins which is manifest from hence that Paul did again baptize those who had been baptized therewith by Apollo of Alexandria and it served as a bridge to pass from that of Moses to this of ours there were not therein Bodily cleansings but it advised us to eschue evil and to perform works agreeable to Repentance The Fifth is that which Christ bestowed upon us being perfect and bestowing Adoption Conferring Grace and granting Remission of Sins and freeing from debts and is the Gift of the Spirit The Sixth is that of Martyrdom for the Martyrs who were not baptized with water and received the holy Ghost and bare Testimony of Christ and were Crowned the blood of their necks supplyed the place of their baptisme The seventh is that of Tears which also procures remission for being it is Impossible for those who have been once baptized when they are spotted with Sin to be re-baptized God gave Tears that when a Man weeps for his Sin he might receive Remission and so the Gift of Baptism which he lost might return unto him as David was baptized with Tears when he sinned and committed adultery The Eighth is another baptism which is by Fire whereof speaks Theologus which happens when we are baptized in fire But with what baptisme was our Lord baptized St. Severus is of opinion that it was that of John which was of repentance for he who was no Sinner was reputed a sinner and he was not baptized as if he had stood in need of repentance or to have received Remission of Sins or the holy Ghost for he committed no Sin nor was there any guile in him he say'd Who reproves me of Sin And he had no need of the Spirit for he was of the same nature with him wherefore as not wanting it was he baptized with the baptism of repentance the over-ruling of Controversy he was therefore baptised with the baptism of repentance and adoption as being not baptized for himself but for us it was say'd to be one and the same baptism wherewith he was baptized but he was baptized for us that he might Sanctify us by his baptism he abolished the baptism of the Jews and gave us that of adoption as he Celebrated the Passover abolishing the old and instituting the new Philoxenus He was baptized with our baptism that he might bestow it upon us for it is a type of his death and resurrection and as he died and rose again and was to us the first fruit from the dead so was he baptized for the sanctification of our baptism and presently he bestowed it upon us for he was baptized that he might be proclaimed to Israel and that he might fulfill the whole Law that is righteousness and that he might prepare adoption for us and make us his Sons and Domesticks and that he might draw the holy Ghost on our flesh by the means of his flesh and that he might make void the first Condemnation and that he might open unto us the Heavens which were shut up by Transgression of the Commandments and that he might Sanctifie Waters and shew them unto us as Enlightning Holy and Conferring Remission and that he might Sanctifie the Baptist and that he who once cast into the Water in the time of Pharoah the known Serpent which crept in the VVater might bruise his Head and that he might Root Sin out of the VVaters as he took it upon him when he was Crucified and that he might Reveal the Trinity upon the VVaters and that he might put an end to former VVashings and bodily Purifications and that Spiritual Baptism might be believed which is from Water and the Spirit whereat Nicodemus made difficulty and that he might wash away the Filth of Sin that is in us and that he might by the Spirit and Water perfect Jordan as he is Spirit and Flesh Wherefore did he Establish Water for Baptism and not something else 1. Because as our first Frame was made of Water and Dust so also our last renovation ought to be accomplished by Water and Fire and as there he breathed into the Face of Adam a Living Soul so in Baptism he breathed into us the Holy-Ghost 2. Because sensitive Creatures are therewith sustained 3. Because Water hath it in its Nature to give increase and to fructifie as it received from the beginning so it now causeth Men to be fruitful and increase and fits them with Wings to fly to the Meeting with our Lord. 4. Because the Water Arms us against Thirst and Fire wherefore being Baptized therewith we drive away from us the Flames of inordinate Passions and so quench the last Fire that it may not prejudice us 5. Because Water hath a pure clearness by Nature which frames the similitudes of such persons as look into it so Baptism exhibits unto us the like framing in us the Characters of Incorruption 6. As Water washeth away the Dirt and Filth out of Garments so doth Baptism purge the Sins of Soul and Body 7. As Water takes out the Spots which fall upon us so Baptism takes out the blot of Sin which Adam cast upon us when he became Debtor to Sin and Death 8. Water Strengthneth those who are Weak and dip themselves in it so after we are Baptized therein it fortifies us to the performance of Spiritual Service 9. Potters Vessels which are Burnt in the Fire unless they be
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