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
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
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
Scripture not only to compute a long time by days according to that In the days of Amraphel and In the days of Hosiah but also by a day as thus The whole day of Warfare afflicted me and The whole day of my shame is before me speaking of an extended duration of time Others are of opinion that Mathew spoke not these things as immediately referring to the time wherein the things above spoken of relates for John did not suddenly begin to baptize when he returned from Egypt But when our Lord was baptized he was Thirty Years of Age. So that Mathew intended to say that at a certain time that John came So when he saith then came Jesus or then was Jesus led to the Wilderness he doth not speak in the series of time relating to what immediately was before spoken of for it is the Custom of Scripture to speak thus for though when he sat in the mount of Olives and spake of the destruction of Jerusalem and the Finishing of that Generation he subjoyns a Declaration concerning the End of the World which were farr distant the one from the other So here he includes the whole time of his infancy and that of his abode in Nazraeth and also the Thirtieth year of his Age with one of those times that John came Augustus reigned fifty Six years and in the forty first year of his Reign Christ was born and his Son Tiberius took upon him the Kingdom and in the fifteenth year of his Reign came John the Baptist so that the years from the Taxing which was in the days of Augustus when our Redeemer was born to the fifteenth of Tiberius being computed make up thirty years Came John the Baptist That is to say from the Ziphian Wilderness to the Region of Judea he calls him the Baptist because God sent him to Baptize with the Baptism of Repentance Mathew doth not definitely declare those days but Luke speaks definitely It behoves here to make inquiry of many things from whence therefore came John We Answer from the Ziphian Wilderness where he was brought up for at the time the Infants were slain forasmuch as the Wise-Men returned not unto Herod he began again in Rage to enquire of the Priests where Christ was born and one of those who stood by said unto him There is born in our Neighbourhood a Boy the Son of a Priest and it is given out that he is the Messiah and he sent immediately to make pursuit after him and when Zachary came he demanded of him saying Where is thy Son and Zachary Answer'd He is in the House and he sent Souldiers with him to fetch him but one of the Standers by made haste and gave notice thereof to Elizabeth she took him up and departed in haste and went to the Ziphian Wilderness Zachary then coming to the House and finding neither Elizabeth nor John he was afraid to return and went his way and took Sanctuary at the Altar but Herod sent thither and caused him to be slain The Lord Ephraim saith That she received Direction by Vision to fly from the Sword of Herod and that she made him a Coat of Gamels Hair and a Girdle to bind his Loyns and that they grew together with him thirty years as the Garments of the Children of Israel increased with them forty years John was two years and a half Old when he fled Others said That an Angel snatched him from his Mothers Arms and that neither his Mother nor Father knew the Place of his Abode Others say That when his Father perceived the Sword of Herod drawn against him he carried him up to the Temple where his Conception was Denounced and betook himself to his Prayers and that he was thence Translated to the Wilderness which when the Jews apprehended they asked him Where is the Lad And he Answer'd I know not but they said Thou hast destroyed thp Son out of Envy to our Redemption he then betook him to the Altar for Refuge but such was their Accursed Prophaness that they flew him there Others say That the Jews slew Zachary out of Spleen and Envy because he did not deprive the Virgin of her place among the Virgins but we agree with those who say That Herod slew him yet this Blood remained Crying with a fervent Voice fifty eight years until Titus the Son of Vespasian coming against the City and subduing it entred into the Temple and saw the reeking Blood and there hearing the Cry enquired and found this to be the Cause and then upon the place gave his Command and accordingly the Priests were Slain and at this time ceased the Cry and Reeking of the Blood John as they say until he Arrived at fifteen years of Age sucked of his Mothers Milk in the Wilderness and was Nourished with Roots and his Mother went about and lived by the Alms of Passengers the remainder of the Thirty Years John abode in the Wilderness and the Holy-Ghost accompanied him and supplied him with Food and Rayment and Inriched him with Revelations and taught him what it behoved him to know But why did he Fly to the Wilderness We Answer That there might not be any absurd pretext or opinion among Men concerning what he was to Testifie of Christ as first That either he should Testifie of him for their being of Kin or for the Love of their Parents or for their society from their Childhood wherefore he was of Favour Translated to the Wilderness and remained there full thirty years until both of them arrived at that perfect Age wherein those things that were to be spoken concerning the Gospel were to be believed and confirmed and he came to open the Fountain of Baptism and this was not of his own Will but of the Will of God as saith Luke The Word of God was upon John That is to say His Command and he came by the appointment and Word of God And he who sent me to Baptize said unto me He whom thou seest He was sent to baptize that he might proclaim Christ to Israel and that they hearing that he did baptize the Jews might from all parts be gathered unto him and he preach concerning Christ And because they were polluted with sins John came to put them in mind of their sins preparing them to Repentance by Baptism The Lord John saith That there was no Remission of sins in the Baptism of John because Christ was not yet sacrificed on the Cross nor was the Spirit as yet given nor was Sin slain And Paul saith That John baptized with the Baptism of Repentance but adds not for Remission of Sins But how then do Mark and Luke say That John did baptize for Remission of sins The Lord John says Because the Jews were Impostors and that they might not onely not suffer for their Sins but also purify their Souls it was necessary that John should say I baptize for remission of Sins that he might put them in mind of their Sins and prepare them
Latine Haebraice Ratione Judaeorum Graece Ratione Pilati Latine ratione Herodis in ipsissimis Linguis quibus usi fuerunt in accusatione ejus hostes ejus Evangelium praedicarunt Evangelistae Lucas processit secundum rerum ordinem omnia proprio ordine disposuit prout gesta erant a Domino nostro scripsit Johannes etiam similiter fecit salvo eo quod nonnulla in medio reliquit quia dicta fuerant per Socios suos Mathaeus vero non eodem processit modo sed usus est Doctrinae Methodo cohaerentiae insimul collocando Leges enim quas Instituit Dominus noster in uno capite ordinavit alteri vero Evangelistae sparsim eas tradiderunt Marcus sequitur dispositionem Mathaei multi vero non Intelligentes modum quo quisque eorum respective scripsit existimarunt se suisse sibi invicem contrarios Quia principium Evangelii fuit Baptismus Christi prout supra diximus propterea inde exorsus est Marcus Mathaeus enim altius ingressum fecit apud Geneologiam familiaram ut monstraret Haebreis quod sicuti praedixissent Prophetae Christus ortus est Lucas vero altius orditur pertingit usque ad Nativitatem Johannis ut subaccusaret eos qui praefatione omissa aggressi fuerunt scriptionem Historiae Christi Johannes ascendit usque ad sermonem divinum ut monstraret quod etiamsi socii sui scripsissent Christum hominem suisse quatenus incarnatum erat tamen Deus cum Patre fuerat postea incarnatus homo factus suit Doctrina eorum medio Plataearum alta voce fuit praedicata ipsis dicentibus Deus revelatus est in Corpore tolleravit passiones in carne mortuus fuit Resurrexit confirmata fuit eorum praedicatio per Miracula quae fecerunt Johannes loquutus est de sublimibus socii sui de inferioribus Mathaeus quidem quia ad Judeos scripsit ei curae fuit ut natraâ—et Generationem ejus consuetudinem in carne Marcus vero solicitus fuit ut scriberet contra Simonem qui praedicaverat Filium dispensationem suam egisse per Phantasium qua propter confirmavit ea quae ad corporationem spectabant dicitur quod in mandatis dedit ei Petrus ut scriberet vice sua hac ratione ut nonnulli existimant ne propter Petri Eminentiam socâ—orum suorum scripturae parvi haberentur ipse mandavit ei ut scriberet de ejus abnegatione accurate similiter Lucae mandavit Paulus ut scriberet in cujus Imitatione extense admodum Oratoris Loquitur in confirmatione Theophili Corrigenda in Epistola ad Lectorem p. 2. line 3. pro Cycles lege Cyclis A Clear and Learned Explication OF THE HISTORY OF OUR BLESSED SAVIOUR JESUS CHRIST c. MAthew begins saying The Book of the Nativity of Jesus Christ Mathew said not as the Prophets that the Lord said unto me or I saw a Vision for by reason that the Jews were carried about after false Prophets it behoved them to say so but Mathew forasmuch as he wrote to the faithful he needed not to have imitated the Prophets nor did he put his Name to the Book because he wrote to those who were near at hand after the manner of a Narrative Yet Paul because he wrote to those who were afar off he wrote in the manner of an Epistle and therefore it was necessary to put his Name thereunto he calls the Book the Book of Nativity because the Nativity of our Saviour is the source of all Blessings or even as Moses names his Book from the Creation whil'st he Treats of such other things as were transacted and performed in the World for the space of two thousand two hundred and sixteen years and calls another Book by the name of going out yet wrote therein of other things so it is called the book of Generation by reason that this is the principal matter that God should be born in the Flesh tho' he treats of the rest of his Conversation on Earth for it is the principal part as being the best part that gives Denomination say the Philosophers and although Baptism be the begining of the Gospel yet he commenceth from the Nativity that he might instruct the Hebrews that this was the Messiah whom God had promised to Abraham and David that he should spring out of their Seed and that he was the Giver of the Gospel Nativity is spoken in many sences First as from a Woman Secondly as from Baptism according to that he who is not born of Water and the Spirit Thirdly from the Grave who hath heard such a thing who hath seen such things that the Earth should bring forth in one day or that a Nation should be born in one hour Fourthly Nativity is said also of things remote from the Birth Esa 66.8 according to this * 1 Cor. 4.15 for in Jesus Christ I have begotten you and he was pleased to beget us in the Spirit and I know not what to morrow is to bring forth and who hath begotten the drops of Rain and he Travelleth with Iniquity Joh. 38.28 Psal 7.14 and hath conceived falsehood and brought forth Destruction Fifthly as the beam and splendor which is begotten of the Sun or fire and as the Eternity of the Son is begotten of the Father according to the Divine Nature but here he doth not speak of the Eternal Generation from the Father but of the Temporal from the Virgin and tho' it be called in Scripture the birth of Abel and Jacob yet it is not there said of any of the Fathers the book of the Nativity except of Christ to the end that we may take notice that Christ is not meer Man but God made Man And that he was not born according to the ordinary Course of Humane Nature of Father and Mother but Supernaturally of the Holy Ghost and the blessed Virgin Moreover he begins at the Genealogies to signifie that although Christ was reputed by the Jews to be the Son of Joseph yet they were not perswaded of his Eternal Sonship yet of Joseph there was some doubt whether he were the Son of David or not and this is accurately made known by the Genealogies and the doubt Resolved The Greek hath it the Book of making or being and making or being is said to be nine fold First when of nothing something is made as the Heaven and Earth were made of nothing Secondly when of something something was made as the Firmament and Trees were made of something Thirdly by way of Contempt as God said Adam is made as one of us Fourthly by way of Transmutation as Lots Wife was made a Pillar of Salt Fifthly Impersonally the Evening and the Morning were the first day Sixthly by way of help or assistance as the Lord was with Moses Seventhly Temporally and I was as one who heareth not Eightly Of Grace according to that Moses was a God with Pharaoh Ninthly Without Transmutation
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
was thus It hath been shewed to the Hearers That Christ was to come when the Princes of the People should fail and the Seventy Weeks of Daniel should be accomplished here he teaches the manner of his Corporeal Birth When thou Husband shalt hear this do not think that he is to be born according to the Law of Nature who prescribes a Law to Nature and when he came to Joseph he said who begat Christ and therefore he saith afterwards That the Generation of Jesus Christ was thus that is to say he was not born as all other men but this his Generation was of a new kind and it was above the nature of ordinary Generations wherefore he said it was thus that he might expound the Novelty of that kind of Generation When Mary his Mother was espoused to Joseph They were Espoused but without Marital Conjunction and before such Association she was found to have Conceived wherefore did she not Conceive before she was Betrothed That this matter might be concealed from the Prince of the World for Satan did not know from the manner of his Nativity that it was God who was incarnated for St. Ignatius saith That this Prince Erred in the Virginity of Mary and in the Birth and Death of Christ Again Mary did not conceive before the Espousals that the matter might be concealed from the Jewes and that the Virgin her self might be free from punishment that under the name of a bounden husband she might not be stoned as a whore and because the Genealogies were not written in the name of women therefore she assumed the name of a Spouse Before they came together he saith that she was found to have conceived but not before her coming to his house for she was in his house for also the Sons in Law of Lott dwelt in his house and Jacob dwelt with his spouse in the house of Laban and so the Virgin dwelt with Joseph in his house for it was the Custom for Women betrothed to dwell with their Husbands for the space of three years and afterwards they came together to shew thereby that they came together not as overcome of lust but for the procreation of Children who reputed them as the Reward Wages and Fruit of Righteousness She had need of a betrothed Husband that he might be an Help and Protection to her from the Jews who observing her to be with Child might have thought her to be with Child by her reputed Husband and so forbear to stone her and that he might flee away with her when Herod designed to destroy the Child and that the Virgin might not suffer disgrace for it was a shame for a Woman to remain without a Husband among the Jews as said Isaiah Onely let us be called by thy Name Moreover whoever was a Votary amongst the Jews was Unmarried and the Virgin being a Votary espoused Joseph being well stricken in years that no thought might arise against her like to the common desire of an Husband amongst Women And it is manifest from hence that Joshua the Son of Nun who was a Votary did not redeem himself for a Price and therefore took no Wife But to what kind of Betrothing was she Espoused Gregory Nyssen St. Athanasius and Jacobus Auriensis say It was by way of Custody and that by Command of the Priests because she was a Votary and it is known from this that in one of the Copies it is written that she knew not man but Jacobus Sarugensis and St. Severus say that she was espoused in reference to Marriage Before they came together That is to say they had scarce associated or had almost associated when this Miracle prevented Concubition And moreover it is known that he espoused her as to Marriage because that when she conceived Joseph was not accused as one who had violated his Vow to God for Joseph was not far from association She was found to have Conceived That is to say she appeared to Joseph to have Conceived Perhaps some one might doubt where and how for it is the nature of Women to Conceive from Men but she Conceived without knowledge of humane Consociation But he briefly resolves the doubt saying From the holy Spirit In that he said the Spirit he shews that she did not Conceive of any other humane Consociation besides Josephs and in as much as he said the holy Spirit he shewed that she did not conceive of an ordinary or accidental Spirit for sometimes VVomen conceive certain kinds of Accidental Winds as said Isaiah They conceived and brought forth as they who brought forth Windes The word from is said in many sences naturally as the Beams are said to be from the Sun by way of generation of what is generated as the Son from the Father Eternally Efficiently as a Stool from a Joyner by way of Creation as the Creature from the Creator and other ways But here the vvords From the holy Spirit are taken efficiently for the Body was framed and made by the holy Spirit and so the Word was united thereunto and by the holy ghost that is to say the Spirit of Omnipotent Power who from the beginning framed the first Man of Earth without Copulation and took Eve out of his side and made the Rod to bud forth and made Waters spring from the Rock and from an Arid that is to say a dry Cheek and from a Tree a Ram and from a Root Children and here he of the Virgin framed pure Body for the Word of God Furthermore This Body united to the Word was from the Virgin because she afforded whatever Women contribute to the framing of a Body and he was from the Spirit because the Spirit supplied the part of a Man and created it framed it and anointed it and the Word was united personally to the Son But thou when thou hearest that the Spirit did this believe and be confirmed and do not curiously enquire Nor were Gabriel and Mathew able to say how this was done for it was a miracle beyond Comprehension they declared onely who did it but how it was done they were not able to explain St. Cyril It is demanded when the Word was to be conceived and incarnated of the Virgin why was it that the holy-Ghost for that cause should come unto her that he might take from her that Curse In sorrow shalt thou bring forth Children and that he might purifie her and Sanctifie her and fill up the place of a Man and constitute into one person with the word this holy body and that he might receive it first Joseph was a just Man and unwilling to put her to Shame It is therefore here called Justice not to defame or disgrace a Man and he who hath one Species of Justice is justly said to be just and here he doth not call just one that is Adorned with all Vertues and behold Justice was contrary to the Law which saith Thy Hand shall be first upon her he knew that either she was Innocent
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 â—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