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 Man who was Crucified spoke this in respect of God who dwelt in him or in regard of the Divine Nature which departed from him at the time of the Passion But we say that Jesus the Son of God was he who cryed out in these Words The same whom Mark describes in the beginning of his Gospel The biginning of the Gospel of Jesus Christ the Son of God and at whom the Devils exclaimed What have we to do with thee Jesus thou Son of God For as he was not born for himself but for us and was neither Baptiz'd Tempted nor suffered Hunger for himself but for us and in our stead so this that he cryed to the Father Elohi Elohi was for us and in our Persons For if he took upon him the Person of Adam and came to pay his Debt it behoved him to Cry and Speak as in the Person of Adam and it is evident that he did cry as in the Person of Adam and of us because he said afterwards in the Psalm Thou hast departed far from me my Redeemer by reason of my Offence for he had no Offence and he said I have purged the World and who arraigns me of Sin and Isaiah said He hath not committed Iniquity nor was Guile found in him wherefore he cryed in our behalf who saw into what condition we were fallen Moreover The Son therefore expostulates with the Father My God my God wherefore hast thou forsaken me That what is written in that Psalm might appear to us to have been spoken in the Person of the Father Therefore I have forsaken thee that thou mightest suffer and be crucified that all the ends of the World may remember and be converted to the Lord and the Lord said By his Stripes we are healed Furthermore Because he is like unto us in all things except Sin for he was hungry and thirsty was weary and slept He asked How many Loaves And Where have ye put Lazarus As if He who knew all things before they were could be ignorant Moreover He cried to the Father to shew that it was he only who suffered and not the Father nor the holy Ghost for the whole Trinity was not born because the Son was born of a Virgin nor did it suffer for that the Son suffered these things in his Person neither for that he was equal to the Father and the Spirit for neither did the Father and Spirit suffer these things which the Son suffered in his Person for these things he received in Separation from them and not in equality with them not as God but as he was Man But some object How was the Son forsaken of the Father whereas he saith I am in the Father and the Father in me We Answer That as he is in the Father so is he in us as he himself said I am in you and you in me that we may be together perfect for he is in the Father by reason of coequality of Nature and he is in us by Incorporation with us and it is certain as to the first the Father did not forsake him tho' as to the last he did forsake him for he was impassible and immortal the Son remained in his nature as did the Father but as to the Person he left it to suffer and to dye that he might be like unto us therein for he suffered and died as he was Man remaining impassible and immortal as he was God Again he cried Elohi Elohi that the wickedness of those who crucified him might be revealed and that Satan and Death might believe that he was slain Moreover That the Son said Elohi Elohi it was in Wonder and Admiration and not by way of Interrogation Perscrutation or Doubt Moreover Against the Nestorians who say That the Man who was crucified said God God in respect of God who dwelt in him But we reply Sirs The Man who was Crucified was crucified either willingly or was led by constraint of the Word if willingly wherefore was the Word to be blamed for forsaking him or departing from him But if he was constrained by the Word there was in truth an occasion to cry out and say to him who forsook him Wherefore hast thou led me to suffer and hast now forsaken me In wonders thou hast been near unto me and in my passion thou hast left me I was thy Minister in what concern'd thee and thou hast not accompanied me in my Concerns God the Word seemed as weak and as a Prevaricator weak as that he did not bear the Sight of the Cross but forsook him and fled injurious for that he ministring to him in Miracles he did not administer help unto him at the time he suffer'd the passions of his Nature Man also seemed to be more powerful than the Word for he susteined the passions whilest the other forsook him and departed he appeared also as forsaken for that he finish'd the former transactions of his Life by him and had no help administred unto him at his Passion and Death but was left to himself And if he were Man who was crucified and said God God it did not behove him to confess the Divinity of him who forsook him And if they shall say That He left him because he was in his Nature impassible they may take notice that therefore they own him impassible even whilst he remained under Passion as the Adamantine Stone which is tried chiefly in this to be impassible and not to be broken with Iron when they hammer it without doing hurt thereunto in like manner a Tule-stone is proved to be capable of no prejudice by Water when being steeped in Water it is not dissolv'd and a Salamander is known to be uncapable of prejudice by Fire when it is put into Fire and extinguisheth it Moreover it is neither place nor inclosure which conserve God from harm but his Nature for he is naturally and highly exalted above Death for he whom Place or Inclosure conserve from suffering is continually in Fear and subjected to Passions And if he suffer'd with him in Hunger Thirst and Labour wherefore did he not suffer with him on the Cross and if they shall say That at those times He permitted him to be Tempted with those Passions they may take notice that it is not written that he was forsaken save only here when he said God God Again if it were That he should not suffer with him it proves him passible because he did not leave his former Passions but was passible for an Angel fears not Death as being Spiritual much less the Lord of Angels and God who is incomprehensible and goeth not from place to place for He is God and did not in Will depart from the Father nor did He really depart from Man which is manifest from hence that he darkned the Sun clest the Rocks and Raised the Dead which was the meer work of God Furthermore Had he not known wherefore he was forsaken as ye say then had the Prophets been more
as it is written in the Law and as the Scripture is used to call one but betrothed Son-in-Law and as he called Mary the Mother of John before she bore him So doth the Angel call Mary the Wife of Joseph though he knew her not the Angel doth not threaten Joseph as he did Abimelech because the Administration to Joseph was great and much differing from the other and Joseph was confirmed by him who revealed unto him his thoughts and by the promise which he made to David and by the Testimony of Esaiah to the House of David and from the Majesty of the Generation and over and above these Considerations he added a Declaration whence she Conceived For he who is begotten in her is from the Holy-Ghost The Power therefore of the Most High that is to say God the Word being to be United to the Flesh dwelling in the Virgin the Holy-Ghost first Sanctified the Word and framed into one Person with the Word his Holy Body for always the Spirit creates with the Word according to this That by the Word of the Lord they were made and Thou sendest thy Spirit and they are Tormented for these Words Begotten in her in this place signifie as much as Conceived in her for if the Word Birth or Nativity be said of remote things as this I know not what to morrow will bring forth and the rest of other the like places whereof we have spoken formerly it is certain that Conception may be spoken of Nativity Moreover to shew That this Child was not of the Seed of Man nor yet of Maries own Concupiscential Seed but of the Holy-Ghost and of the Virgins own Body for he saith Born in her and not from her for he doth not speak a Man newly created but of God Incorporated for we because we took beginning from our Mothers are said to be from them as having had no other being before but he because he was before yet Conceived in her and not Born before the Angel said in her but the Words from her are said of meer Man who derived his beginning from a Woman and because he had no being 't is said that he is born from her and in her is said of God who was from the beginning and dwelt in the Virgin therefore because it was God who was Incarnated the Angel said in her who had an Eternal being beyond all times and because he was incorporated he said that he was born in her Concerning the Word from we have before set forth how many ways it is taken Of the Holy Ghost that is to say as his Creature and his work for the Body of Christ is from the Holy Ghost not by way of Generation for whatever is Generated is Flesh from Flesh and whatever is from Spirit is Spirit though not yet naturally for it is above Nature when the effect doth not participate of the same Essence in Generation It remains therefore That he was from the Spirit as his Creature Saint Severus For the Spirit made the Child after the manner of one who gives Shape and Figure to things But Mary contributed without deficiency whatever belongs to women of their own nature to contribute to generation without deficiency except sin and Concupiscence because Adam and his wife fell by Concupiscence of the Tree therefore the being and generation of their children was also by Concupiscence and God the Word being minded to renew our decayed inveterate nature it was fit that there should be nothing of Concupiscence in his conception And shall bring forth a Son He did not say to thee because he was not born to him but to the whole world and again because he had nothing to do with his generation he did not say to thee And thou shalt call his name Jesus That is to say though he were not his own Son yet for as much as fathers imposed names on their Children I give thee authority to impose a name on him that thou mayest not be made a stranger to the Administration And it was said of Joseph in the Masculine Gender Thou shalt call his name but Luke said that the Angel spake to Mary in the feminine gender Thou shalt call and these are not contradictory because it is the part of the Father and the Mother to give names Jesus is expounded Redeemer and that we might not think him to be a sensible Saviour and that he was to free us from bodily bondage he sayed For he shall quicken his people from their sins he did not say who shall redeem for he came to revive those who were dead in sins and he did not say the Gentiles that Joseph might not be grieved at the passing of a Redeemer from the Jewes to the Gentiles as it happened unto Jonas But the Intelligent know that not only the Jews but also all they who imbrace his knowledge are his people according to that The Gentiles shall expect him But how did he save his people By Faith in him and Baptism and Repentance Moreover in as much as he said his people he gave notice before hand of his power and coequality with his Father calling the people of the Jewes his people as also he is said to be Father of his people for these two things belong to God and not to man that the people should be his as it is written That the People of Isreal is the Portion of the Lord and to quicken his people from sins as said the Jews It is God only who forgiveth sins wherefore Christ is God who was made man All this was done that is to say because Joseph wondered at this matter he said All this was done And what was all this The Virgin who conceived without carnal Copulation God who became a humane Child without being changed the middle wall of Partition broken down Reconciliation made between God and Man and ye are not to think this as a new thing for it was manifested many Ages past in Types and Mysteries and therefore he saith That it might be fullfilled which was say'd of the Lord by the Prophet that is to say The Angel doth not set this down as the cause as if a man should say that the Lord did this because Esaiah say'd it but because what he was to do he signified unto Esaiah and he prophesied for by this What was say'd of the Lord he signifies That these were the Words and Speech of the Lord and by these words by the Prophet he declares that the prophet was the Organ of the Lord that although Esaiah spoke these words yet they descended from on high And he produceth this Testimony to teach that this Administration was anciently promised and to make it clear that the Conception of the Virgin was not adulterous but as Isaiah prophesied Behold a Virgin shall conceive and if it chance that thou shalt forget the Dream when thou shalt awake in remembring the words of the Prophet thou shalt call to mind the Vision For behold
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
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
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
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