Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	ghost_n	holy_a	remit_v	8,165	5	11.0672	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36046	A clear and learned explication of the history of our blessed Saviour Jesus Christ taken out of above thrity Greek, Syriack, and other Oriental authors, by way of Catena: by Dionysius Syrus, who flourish'd most illustriously in the tenth and eleventh centuries. And faithfully translated by Dudley Loftus, doctor of the laws, Master in chancery, and judge of Their Majesties Court of Prerogative in Ireland.	Dionysius Exiguus, d. ca. 540.; Loftus, Dudley, 1619-1695.	1695 (1695)	Wing D1524; ESTC R221210	116,956	162

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

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 viꝪt 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

short time he was to take it up again according as he said I lay down my Life that I may take it up again I have power to lay it down and to take it up For the Spirit is called Soul For the Soul is called by three Names Soul Vnderstanding and Spirit as we have writlen in our Book of Distinctions concerning Natures Intellectual and Sensitive It behoves us therefore to enquire how on the Friday and at the same time was our Lord in these three places in the heart of the Earth as he said The Son of Man shall be in the heart of the Earth and in Paradise as he said to the Thief This day shalt thou be with me in Paradise and in the hands of the Father according to that Into thy hands I commit my Spirit Immediately the Preface to the Gate of the Temple was rent The Preface to the Gate he calls the Curtain which hung before the Gate of the Temple which is called a Veil Why was the Veil of the Gate rent Because the holy Spirit departed thence who dwelt there in the Mysteries of the Law But in what manner was it rent They say That this Texture of the Veil was on the one side and the Woof on the other which was wonderful It was rent That is to say The Veil was divided for that it could not suffer the Passion of him who was principally typified thereby and to signifie that the Grace of the holy Ghost was departed thence and that the Sacrifices of the Law ceased and that it was designed for Destruction And after the Ninth hour the Darkness was dispersed in token that the Ancient Sorrows which came by Sin were to cease The Earth was moved as a Dish in the Water In the first place forbidding the Disputation of the Arrogant it is to be considered that it was established on a Foundation of Immobility and that an Earthquake was never over all the Earth and at once yet this motion was in all the Earth and the whole Body thereof was moved as a Dish in the midst of the Water So also this Darkness was over all the Earth and not one part thereof only as it is wont to be And the Stones were Cleft that it might be known that it was the Creator who was Crucified and it was known from hence that the Creatures Suffer'd in Compassion with him Moreover the Rocks were cleft in reproach to obdurate hearts for all this odious Deed. Moreover because Rational Creatures were silent out of crafty Policy the Stones Cryed out and this is meant by those words If these should by silent the Stones would cry out Again because God many times instructs men for their Conversion by Irrational and Insensitive Creatures as he instructed Baalam by an Ass and Jeroboam by an Altar and Ashes and Pharoe and the Egyptians by the Elements So he removed the Earth out of it's place and cleft the Rock in Reprehension of the Jews who he desired might have been converted from their wickedness and they would not And the Sepulchers were open'd and many Bodies That is to say Arose on the Ninth hour of Friday and they were not of those who were dead long before but such as fell asleep about three years more or less before the Passion of our Lord and they were Saints because they believed in our Lord before their Death And they were of Jerusalem and arose out of the Sepulchers round about the City and enter'd into Jerusalem and were known some to their Fathers some to their Brethren and some to their Mothers and reprehended them saying What wicked ●eed is this which ye have done that ye have Crucified the Life and the Giver of Life and they remained there three days Eating nothing but were preserv'd by Divine Efficacy as was Moses and Elias in their Fasting and their Bodies were really United to their Souls and concerning this Mathew said That many Bodies of the Saints Arose and abode three days in Jerusalem and there Preached and afterwards returned unto their Sepulchers and fell asleep but did not go into Paradice neither were they dispersed to the utmost Limits nor were they seen of all Men. And it is certain from what Mathew said That they appeared unto many for many are not all and so our Lord after his Resurrection was not always seen but sometimes and that not unto every one as at first but to his Disciples and to those who were Worthy Others say That they were Prophets who knew the Holy Scriptures and believed in him before their Decease as saith Ignatius and had Preached the Resurrection of Christ and their own the Dead arose in manifestation of this Raiser from the Dead Johannes de Dara The Dead who Arose did not enter the City to Preach until he Arose Others That they remained at their Sepulchers Standing and giving Praises Others That they were Assembled at the Mount of Olives Others That they went into Paradice And they went into the Holy City Jorusalem Some say That he doth not call this Earthly City which was polluted Jerusalem but that which is in Heaven and when Christ cryed on the Cross they were reviv'd and remained in their Graves as Jonas did in the Fish and after his Resurrection they also Arose Spiritually and when he Ascended in abscondito to his Father in the Heavens they also Ascended privately with him to the Holy City which is in Heaven Others say That Jerusalem as to the Upper part thereof was Holy and that many believing Persons dwelt there but that the Lower Part was Prophane by Reason of the Deceit practis'd there and he calls the Upper Region thereof the Holy City whereunto the Dead who Arose Entred and Preached to the Believers who Lamented his Death Others That he calls by the Name of Jerusalem the whole Terrestrial City into which they Entred and Preached and more then 500 Souls returned to their Bodies and Entred and appeared to many and they appeared to the Grief of those who knew not that they had Crucified their Lord and therefore he spake to them who were bitterly griev'd in Spirit Others say That they at first appear'd in Gallilee and in many other places and that after the Resurrection they came to Jerusalem and appear'd to many that they might declare that the Resurrection was no Phantasm There were five Miracles when Christ was Crucified whereof some were in the Heavens some in the Air some on the Earth and some under the Earth In the Heavens the Sun and Moon were Darkned in the Air the Veil was Rent on the Earth the Rocks were Cleft and from under the Earth the Dead Arose and some of the Miracles were Universal as that of the Eclipse of the Sun and the Emotion of the Earth some also were particular as that the Rocks and Veil were Rent and the Dead Arose Who therefore was he who hung upon the Cross God or Man If he were God it were impossible that

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

and the like Reasons he durst not approach unto her it is also certain from hence that our Lord in the time of his Passion commended her to his Disciples as a single Woman Others say that the Word hath a twofold signification For First It signifies the knowledge of Carnal Copulation as Adam knew his Wife Eve 2dly It is taken for Knowledge properly so called according to this second sense it 's said in words of the same derivation And there was none who knew me according unto that of Simon to our Lord Thou knowest and we say That this which the Evangelist said He knew her not is as much as if he had said He knew not that she was the Mother of God until she had brought forth her Son and he had seen the Miracle of the Angels and of the Shepherds and of the Star and of the Wise Men. That she remained a Virgin after she brought forth is evident from the common opinion of Men for as God being born of her was not changed so the Virginity of her who bare him was not lost for she was not corrupted for the Scripture calleth her The Vndefiled in Marriage and Zachary in the Temple ranketh her with the Virgins The Heretick saith If he did not dissolve Virginity neither did he assume a Body and if he did assume a Body therefore did he dissolve Virginity in his Exit And we answer That if God confirmed the Mother of God a Virgin so that she remained in Virginity after bringing forth it was also a Miracle that she being a Virgin did bring forth And if thou requirest proof or illustration hear how he came forth of the Sepulcher unopened and entered into the Parlour being shut up So he came forth of the Womb not prejudicing Virginity Furthermore that a Body penetrated a Body without any open passage we have shewed many ways as Eves coming out of the side of Adam the Waters which flowed from the Rock the Waters which sprung from the Jaw-bone of an Ass how much rather then did he who is incorporeal come forth in his Birth from the Virgin without corrupting of her Virginity Her first-born Son Not that she brought forth any one after him but he is called the first-born because he was first in Generation for the Scripture is used to call him the first-born who openeth the Womb according to that Every one who openeth the Womb shall be called Holy The Scripture calleth one the first-born before he have Brethren so our Saviour Altho' Joses and James and others were called his Brethren yet they were not called so as being born of the Virgin but because they were the Sons of Joseph by another Wife and they were in the way of his dispensation called his brethren as Joseph was called his Father and Christ is say'd to be first born four several ways first as saith saint Mathew by opening the womb and he doth not call him her first born onely for he was not onely the first born of Mary but of all creatures Secondly first born of the whole creation for he is first born by nature because all creatures were made by him Thirdly the first born of many brethren because he hath many brethren from baptism that is to say Regeneration Fourthly the first born from the dead because he was the first who arose to Immortality And she called his Name Jesus that is to say Redeemer as said the Angel in the Greek it is in the Masculine Gender as if Joseph called him so We have already shewed that it was the part of the Father and of the Mo●●er to impose names on their Children He was born of a Virgin and not of a marryed wife by marriage consummated that it might be known that God was made Man and not mere man deified for to be born of a Virgin was of God onely and that the Heathens might not conceive he was a meer man who was born of a woman who had known a Man Moreover because we were made guilty by Eve it behoved that we should be made righteous by a Virgin and as the World was born of a Virgin above nature so also he begat us from baptism above nature And how could a Virgin bring forth We Answer that what things are impossible with us are possible with God and in Luke we have written fully concerning this Matter Wherefore was he born of a Virgin betrothed That Virgins might not be Exalted above marryed women and that it might be known that marriage was commanded by God and not by Satan as the Heritick Maries taught Christ is known to be God from hence that his nativity is not written as others are and for that he was begotten without Carnal Copulation And because he was Incorporated by the holy-Holy-Ghost and for that he was born of a Virgin who kept her Virginity for that he Accomplish'd Promises and Prophecies Moreover for that he reviv'd Men from their Sins for that he got a Name before he was born and for that he was called Emanuel which is Interpreted God with us for after Mathew had finished his Discourse on the kind of his Nativity he begins to shew how he was Born and what things were done at his Birth which do not a little manifest his Majesty and Deity CAP. 2. Mathaei AND when Jesus was born in Bethlehem of Judah in the days of Herod the King He therefore sets down the Region that is to say the Place and the Time and the Person and Authority that by all these he might teach us that the Prophecies are fulfilled and he mentions the place to put us in mind of that of Micah And thou Bethlehem Ephratah and that he might make it known that he was the Son of David who was Taxed in the City of David He set down the time and person of Herod to shew that the Weeks of Daniel were ended and that Christ was come and the Authority of Herod to signifie that that Prophecy of Jacob was accomplished The Scepter shall not depart from Judah We are to take notice as to the Name of Bethlehem Ephratah that Caleb the Son of Jophena when his Wife died he took to Wife a Widow who was called Ephratah and he took for an Inheritance from Joshua the City Cobedth that is to say Honourable and Illustrious and he added unto the City Cobedth a second City which he Builded and called it Ephratah that is to say Fruit-bearing after the Name of his Wise Ephratah and he begat Sons of Ephratah and the first he called Lehem afterwards he begat Amor and other Sons and for the Love which he bore unto his Son Lehem he Builded a Third City which he United and joyned to the two former and called it Bethlehem that is The House of Lehem or the House of Bread Moreover it is fitting to take notice That Kings Reigned from David to the Captivity and after the Captivity the High Priests Assumed the Government who were of the Tribe