CAP. 2. Mathaei.

AND when Jesus was born in Bethlehem of Judah, in the days of Herod the King. He therefore sets down the Region, that is to say, the Place, and the Time, and the Person, and Authority, that by all these he might teach us, that the Prophecies are fulfilled; and he men­tions the place to put us in mind of that of Micah, And thou Bethlehem Ephratah, and that he might make it known that he was the Son of David, who was Taxed in the City of David. He set down the time, and person of Herod, to shew that the Weeks of Daniel were ended, and that Christ was come, and the Authority of Herod, to signifie, that that Pro­phecy of Jacob was accomplished, The Scepter shall not de­part from Judah. We are to take notice, as to the Name of Bethlehem Ephratah, that Caleb the Son of Jophena, when his Wife died, he took to Wife a Widow, who was called E­phratah, and he took for an Inheritance from Joshua the City Cobedth, that is to say, Honourable and Illustrious; and he added unto the City Cobedth, a second City, which he Builded, and called it Ephratah, that is to say, Fruit-bearing▪ after the Name of his Wise Ephratah, and he begat Sons of Ephratah, and the first he called Lehem, afterwards he begat Amor, and other Sons, and for the Love which he bore unto his Son Lehem, he Builded a Third City, which he United and joyned to the two former, and called it Bethlehem, that is, The House of Lehem, or the House of Bread.

Moreover, it is fitting to take notice, That Kings Reigned from David to the Captivity, and after the Captivity the High Priests Assumed the Government, who were of the Tribe of Levi, but their Genealogy was deduced from Judah, by rea­son of the commixture of the Tribe of Levi; especially of the High-Priests with the Royal Tribe of Judah. Afterwards, when Aristobulus and Aurkay being brethren, contended with one another for the Chief Government, after much conflict [Page 49]who should take up the Government, at last the Kingdom re­mained in Herod the Askalonoite, and he confounded the Book of Jewish Genealogies, for he was no Jew, and he put the Stole of the Priesthood under his Signature, that is, un­der his Seal.

In the time of this Herod, Christ arose, when the Kings and Rulers of the people were ceased, according to that, The Scepter shall not depart, &c.

In the time of these brethren Aristobulas, and Aurcanus, the Kingdom ceased from the House of David, and Herod Ruled, and Christ came, whose the Kingdom was; in the thirty fifth year of this Herod our Lord was born, on the fourth day, others on the sixth day, others on the first day of the Week, at Night, before Cock Crow, about the time that he Arose from the Sepulcher, and is to effect, the Resurrection, on the twenty fifth of December, and the three hundred and ninth year of the Greeks. In other Copies it is Written the Seventh, which is the forty third of Augustus Caesar, he was born of the Virgin, being then thirteen years of Age, and she died in Ephesus being Aged fifty one years, and John the E­vangelist, and his Disciples buried her; and at the time of the Birth of our Lord Cyrenus the Governour was sent, and the Wise-Men came in the Month of Nisan.

Mathew omits her putting him into swadling Cloaths, and her laying him in a Manger, the Angelical Hymas, the Cir­cumcision, and other things, and writes only of the coming of the Wise-Men, from whence is made known the fraud of Herod, the Murthering of the Children, &c.

The Wise-Men came from the East to Hierusalem, and said, It is to be enquired therefore, of what Nation were these Wise-Men? Eusebius, and Gregory Nyssen say, that they were of the Sons of Balaam; Jacobus Auriensis, than they were of the Progeny of Elam, the Son of Shem; others, that they were descended from the Kings of Sheba▪ and Seba, as David said, They shall bring Gifts unto him; and they were Men of Note, and came from Persia; but how many were they? Some say they were three, in respect of the three Offerings which they made, and that there were with them a thousand Men, [Page 50]and therefore Hierusalem was troubled. Jacobus Aurihensis saith, that they were not three as Painters draw them, but twelve Princes, and that they had more with them than a thousand Men. Others say, they were eight, as said Micha, We shall raise against him seven Shepherds, and eight Shepherds, that is, Governours; and that they had with them a great Army. Others, that they were three Sons of Kings, and nine Noble Men of their Countries, and that the King who sent them was called Pirshabor, and their Names,

• Hidondad the Son of Artabon,
• Shethoph the Son of Godephor,
• Areshock the Son of Mahedes,
• Zodonad the Son of Varud,
• Arihu the Son of Cosare,
• Artehoth the Son of Havilith,
• Ashtonbozan the Son of Shishoron,
• Mahodok the Son of Hevaham,
• Ahirosh the Son of Tsonikeban,
• Tsardonnah the Son of Beldon,
• Merudok, the Son of Bil.

And there were with them about three thousand who bare Arms, and five Ships of Burthen; and when they passed Eu­phrates, they heard of a Famine in Jerusalem, and they lest their Forces to abide about Euphrates, from Kalinikos, that is to say, Raka unto Ktesiphon, and those twelve Princes went on with an Army, consisting of a thousand Men, and carried Gifts with them.

Saint Cyril, and Johannes say, That Christ was an Infant, and wrapped in Swadling Cloaths when the Wise-Men found him; for, they say, that before the time of his Birth, a Star appeared to the Wise-Men, about eight days before his Nati­vity, as Saint Cyril saith, to Guide them unto him.

Moreover, They say, that it was fitting that he should be Worshipped in Swadling Cloaths, and laid in a Manger, that the Miracle might appear to be the greater.

Others say, That in the very same Night and Day he was born, the Wise-Men came, and it is manifest from that which is written, That when Jesus was born the Wise-Men came. Epiphanius of Cyprus doth not Assent hereunto, for he saith, That our Saviour was born in Bethlehem, and that he was Circumcised in a Cave, that he went up to the Tem­ple; and that he was carried by Simeon, and that he went to Nazareth, and that the next year they brought him to appear before the Lord, and then he went to Beth­lehem, and thence returned to Nazareth, and at the end of two years, they carried him up again to Jerusalem, and went to Bethlehem, for they loved often to frequent this place wherein he was born, and whilst they were in Bethle­hem, the Wise-Men came.

And this is clear from that which Mathew said, And they came into the House, and saw the Lad with Mary his Mother, and they fell down, and Worshiped him; for here he saith an House, and not a Cave; and Moreover, the Lad with his Mother, and not such an one as was wrapt in Swadling Cloaths, and in the night he appeared to Joseph, to take away the Lad, and his Mother, and to depart into Egypt. And here­by also he sheweth, that he was two years Old, for Gnoba the Scripture calls one that is wrapped in Swadling Cloaths, and Taloio Lad, one that Rowls himself, and creeps and goeth and herewith agreeth Eusebius, and the Lord E­phraim in his Exposition saith, it was the Second year. And Jacobus Auriensis, or Sarugensis in his Sermon on the Star, and the Wise-Men, saith, that they saw him when he was two years old, and from hence are verify'd the Words of Mathew, and of Luke; Luke saith, that he went from Bethlehem to Nazareth, and Mathew saith, from Bethlehem to Egypt, and both are in the Truth, for they went to Hierusalem after forty days, as saith Luke, and afterwards to Nazareth, and at the end of two years, from Nazareth to Bethlehem, and from Bethlehem to Egypt, as Mathew saith, and he was in Egypt two years until the Death of Herod, and that Archelaus his Son Reigned.

Behold, it is known, that Christ was then two years old from this, that those whom Herod slew, were two years old, and under, according to the time he enquired of the Wise-Men, and if it were said, that he should fly that Night into Egypt, or that he was of eight days old, how went he to the Temple, or was born of Simeon, Herod being filled with Rage.

Magick is an Heresie composed of Gentilisme, and of Cal­daisme, for it Worshiped the Elements according to the Gen­tiles, and Worshiped the Stars, and went by the help, and knowledg of Luminaries, and the Signs of the Zodiack, and by the directions of the Stars, as the Chaldeans, and every of them lived by themselves, and were called Rational, Gen­til, and Chaldean; his Divinity was revealed to Strangers, and not to the Jews, because the Testimony of Strangers is more credited then that of Domesticks, and that the Gentiles might overcome the Fraud, and Calumnie of the Jews, least they should have said, We know not when, nor where he was born, and that those of the Jews who did not believe in him, might be without Excuse, who not Receiving the Words of the Prophets, the Wise-Men came, and Preached before them, and although the Sign of his Nativity was manifested to the Wise-Men, yet by them it was published to all Creatures, and as a Sign was given, not only to Ezekia, but so, as all the Creation perceived the turning back of the Sun, so by means of the Wise-Men all Nations perceived, and as he fled into Egypt, and by his going thither, and return thence, the Fame of his Nativity was Published to the Inhabitants, so the mat­ter was disclosed to the Wise-Men; and because Persia, and Egypt were most immersed in Heathenism of all others, there­fore in the beginning he healed them first; for, his Nativity was not revealed to the Edomites, and Philistins, who were Neighbours to the Jews, but to those afar off, that his Gospel might be enlarged, and that to his Honour they might come from the remotest bounds.

He was Revealed to the Wise-Men rather than to others, because he came to call Sinners, the Wise-Men were more in­fected then all other. Nations with Idolatry, and they used [Page 53]Divinations, and they were yoaked with the Gentiles, and therefore he was first revealed unto them, that he might first cure them; and he was not revealed to all Wise-Men, but to those whom he knew in his fore-knowledg, that they would believe in him by their free-will, and the Wise-Men who came were godly persons; and this is a Testimony thereof, that they were not afraid of Herod and the Jews, and that they openly proclaimed him, and for his sake sustained the hard Travel of all that way, and were Preachers of him when they returned, and were the first calling of the Gentiles; for, they saw in the Star a young Virgin sitting, and bearing a Lad in her Arms, and there was on his Head a Regal Crown; wherefore they were drawn after him.

Others say, That they saw these Letters written in the Star, This is the Star of the King of the Jews who is born; as the similitude of a Cross appeared unto Constantine in the Heaven, and it was made known unto him, that thereby he was to overcome.

Others say, That they saw this Star shining with its Glo­rious Light from Heaven, and there appeared together with the Star an Angel, saying, There is a King born in Judaea, go unto him; and from whence did the Wise-Men receive a Com­mand to go unto Christ? Some say, from Balaam their Ance­stor, who Prophecied, that a Star should arise from Jacob, and said, A King shall be born to the Jews, and when he shall be born, go and offer Gifts; and they wrote down this matter; and a long while after seeing the Star▪ they took up Gifts and came. Others, that Daniel Prophecied to the Babylonians, hence Seventy so and so, A King shall be born to the Jews, and when at his Birth a Star shall arise, go and offer Gifts unto him; and the King of the Babylonians Engraved this in Tables of Gold, and when the Star arose, and the Wise-Men saw it, they came to his Worship.

Others, That in the time of Daniel, when Nebuchadnezar Reigned, there came Men from Sheba to offer Gifts unto the King, and to learn Astrology, and Daniel faid unto them, When Christ shall be born, your Kings of Seba, and Sheba [Page 54]shall offer Gifts unto him, and they wrote it in a Bibliotheke, that is, in their Library, and when ye see the Star, go.

Others, That Asdrushta the Southsayer, foreshewed this, and others say it was Baruch, and because the Gift of Prophecy was not bestowed on him, he was offended, and departed to the Gentiles, and taught twelve Tongues. And it is written in a book of his, that Zardushta sitting on a Fountain of Wa­ters, where was the King's Bath; he said unto his Disciples, That in later times, an Hebrew Virgin shall bring forth in the Flesh and without Copulation a Son, who is of the Nature of God, and at his Nativity a Star shall appear, go, and offer unto him three Gifts, Gold, Myrrh, and Frankincense, and spake of his Passion and Resurrection.

They had therefore no Reward, because they came not of their own Will, but as ordained; nor had Balaam any Reward for his Prophecy.

Secondly, because, he did not afterwards believe the Truth.

Others say, That when Daniel's Family was carried Captive unto Babylon, they did read this, The Scepter shall not depart from Judah, and the Prophecy of Balaam, that a Star shall arise, and this, The Kings of Sheba, &c. which David said be­fore the Sons of the Kings of Persia, of Sheba, and of Seba, who were Neighbouring Princes, and they ask'd the Hebrews concerning whom these things were said, and Daniel and his fellows Answered, Concerning Christ, and that in the day of his Nativity a Star should arise which would shine as the Sun and they kept these things to themselves, and when they returned to their places, they committed this Mystery to writing, and it was derived by Tradition until the birth of Christ.

The Lord John saith, That God put it into their Hearts, and made them take Gifts, and to sollow the Star, as he made Cyrus, inciting to lead the Jews into Captivity. And the Wise Men came from the East to Christ, because Paradice was plant­ed in the East, and the Sun begins its Course from the East. So also from the East begins the Sun of Righteousness, and because they were to bring Gold, and there was no Gold like that of this part of the World, the Scripture saying, that the Gold of this Land is good, and the Prophets Prophecied, that [Page 55] the Wise-Men should come from the Sun Rising to the Sun Set­ting, and Malachy, that from the East thereof, and at his se­cond coming, he is to come from the East, and at the time of our Lords coming, the Persians Ruled from Nisibis to the East and from Nisibis to the West the Romans, and God so ordered it, that at that time there should be Peace between them, that the Wise Men might not be hindered in com­ing.

Where is the King of the Jews born? That is to say, they do not enquire after a King Sitting upon a Throne, as if his time were already, but after him of whom Esaiah saith, That there shall be a Root of Jesse which shall Rise as a Sign to the Gentiles, and in him shall the Nations hope, and he is the hope of all the ends of the Earth; We seek him who is now born, and not Herod, and they said not where is the Son of God, for Frankincense was a Figure of him, because the Jews expected a King, and a Redeemer, therefore they spoke of a King.

Again, the Names of Christ are threefold, of Excellency as God, the Son of God, and Lord; of a middle Nature, as King, Redeemer, and Ruler. Of low condition, as the Son of Man, Man, and Servant: The Wise-Men made use of a Name of middle Nature, calling him King, as more accepta­ble, it being the beginning of his Government, and Supere­minent, or low Names, were not very acceptable.

Furthermore, They enquired after a King, because Micah called him King, from thee shall go forth a King

For we have seen in his Star in the East, and are come to Worship him. He drew the Wise-Men by a Star, condescending with their weakness in what was accustomable unto them, for, as they declared the Death of Saul by Sorcerers, and taught Balaam his Power by those things he did unto Balak, and as he allured the Children of Israel by Sacrifices which they af­fected according to the custom of the Heathens in Egypt, and as he took the Apostles by the taking of Fishes, and as Paul did when he spake with the Gentiles who produced an Illu­stration from Ports; and as Fowl is taken by scattering before them what they are accustomed unto; so did he unto the Wise-Men; he first calls them by a Star, and afterwards by an [Page 56]Angel speaks with them, and so draws them by degrees unto Vertue.

So he did unto the Philistians when they cut their Buttocks, and called their South sayers, and said yoak Heifers under the Ark, and the Plague is known, if such an one, it is from God, and if such an one, it is by chance; and if God be Counselled of Sorcerers, it was not thought a shame unto him that Enemies should Testifie unto Truth; so the Wise-Men by Stars after which they wandered, foreshewed his Nativity.

And again, because he was of an Heavenly Nature, he hooked them up by a Star of Heaven, who also calls the Hea­ven his dwelling.

Moreover, he drew them by a Star, according to the word of Balaam who called him a Star, and Esaiah Light, and Malachi, the Sun, and Jeremiah a sprout of Righteousness, and our Lord calls himself Light.

Furthermore, That they might be lighted to the Sun Christ by a Star, and therefore when they attained the Sun, the Star was swallowed up in obscurity, for, it is the Nature of a Star to disappear when the Sun shines in its Brightness; so Divi­nation, Chaldaisme also ceased, for, among the Persians, a Star was reputed a God, which was called Nain, and by that which was true in their conceipt, he allured them to the Truth.

Again, three bodily Preachers Preached him, the Star, because he was Heavenly, the Shepherds, because he was a Shepherd, and a Lamb, the Wise-Men, because he was a pro­pitiation for Sins.

Moreover, He declared his Divinity by a Star, and that he was altogether High, and Sublime who was born, whose Em­bassador, and Nuncioes were such as by the Wise-Men were re­puted Gods; and as before the sensible Sun, the Morning Star Ascends, so before the Rational Sun, a Star was the Herauld, and that he might shew that he was the Creator of all the Cre­ation, Old and Spiritual, for in that he began first with Light, and in this he drew the VVise-Men with a Star, neither was it a Star indeed which appeared to the VVise Men, for, it is known that it descended, and stood over the House, for that [Page 57]it descended, is as much as that it lest its sublime station, and came down very near over the place, otherwise it could not have distinctly indicated the place as with a Finger; for behold the Moon, which is greater than the Star, remaining in one place, seems to be over many and sundry Places, not being able to shew one of them distinctly; and this Star, if it descended, and distinctly shewed the place, it is evident that it was no na­tural Star, but one of the sublime host: And to these agree Cy­ril, Johannes, and Theodotus Ankorensis.

Furthermore, there are two sorts of Stars, some of them are fixed in a Sphere, and are in an immovable station, some of them never cease from motion, this moved, going before the wise men, and stood, thereby demonstrating the Place, and sometimes went on, and sometimes stood still, wherefore it was no natural Star.

And furthermore, the Stars in the Sphear some of them proceed from East to West, and the wandring Stars from VVest to East; but this held its course from North-East to South-west, for so is Persia situated, in relation to Palestine: And natural Stars are not usually seen in the day time; but this appeared night and day, which is not agreeable to the nature of Stars: For when they came to Jerusalem it disappeared, and when they departed thence it manifested it self; and from that it ap­peared to the wise men, and not into others, and afforded light indifferently day and night; and from that it did shine and not burn, being descended very far from the place of Coelestial Stars, to direct the wise men in the way, as with the singer; and from that that it overcame the Beams of the Sun with its bright­ness, when the Sun was in its Meridional Altitude; We say it was no natural Star. Whence therefore was it?

Some say that it was a concealed power of the Lord that appeared in the similitude of an Angel others, as we have said before, one of the Angels assumed the likeness of a Star, and was constellated and led the wise Men, and it was not a phantasme or Automaton that is to say of its self. Moreover, it is known to have been no natural Star from this, that it held its progress from East to West for so Persia is placed in position on the East of Hierusalem, and Hierusalem on the West of Persia. Others [Page 58]say, that it proceeded from the South-East to the North, and from the North to the west, for so was the Course from Persia to Palestine; and when they entred into one of the Cities or Towns, it was obscured; and this was as it were by way of Question and Answer, that the Nativity of Christ might be made known; nor had it a progressive indication, but when it behoved them to proceed; It did proceed like to the Pillar of Israel.

Some men desirous to establish the Caldean Learning, say, Behold a Star appeared when Christ was born; against whom we say, that if the Astrologers say that he was born by this Power, how did he suddenly destroy Caldaism, and the effi­cacies thereof? And mens Nativities are not calculated by one Star, but by many, by Twelve or Seven.

Furthermore, Astrologers from the Stars fore-tell concern­ing a mans Kingdom, or what befalls him, as their Judgment, and perhaps some may say, that so they made this computation concerning the King of the Jews.

In answer to whom we say, Behold he said, My Kingdom was not of the World; neither had he Ministers, nor Army, not House.

Moreover, Caldaisme doth not establish a Nativity upon one Star, but from the seven Wanderers, which are called Pla­nets, which do not stick to the Body of the Heaven, that is to say, The Sun, the Moon, Mars, Mercury, Bell, that is Jupiter, Balti, which is Aphrodite, Saturu, who is Cheon; and from the Twelve Signs of the Zodiack in Heaven, Aries, Taurus, the two Images, which are Gemini, Cancer, Leo, Spica, that is, Virgo Spicifera, Libra, that is, a Ballance, Scorpia, the great Image, that is, Sagittary, Capricorn, Aquarius, Pisces; and we say, that the Seven proceed from East to West, and Twelve from West to East, with the Body of Heaven, which turns as the Circumference of a Wheel round about the Earth, and the Earth being fixed as the Center of Heaven, as a Ball blown up, and a Grain of Millet in the midst of it: And they attribute the days of the VVeek to these seven Planets; the first day of the VVeek to the Sun, the second to the Moon, the third to Mars, the fourth to Mercury, the fifth to Jupiter, the Prepara­tion [Page 59]to Aphrodite, that is, Venus, the Sabath to Saturn. And more­over the Astrologers denote the Parts of Man also by the Pla­nets, to the Sun is attributed the Brain, to the Moon the Skin, to Mars the Blood, to Mercury the Nerves and Veins, to Jupi­ter the Bones, to Venus the Flesh, to Saturn the Hair; and as to the Twelve Signs, they say, That they are Types of the Twelve Months, and some of them are Males, and some of them Females, and every one of them dispose one of the parts of Man, according to the VVill of God.

Aries disposeth the Head, the Heifer the Neck, the two Ima­ges the Hands, Cancer the breast, Libra the side, Virgo the Loyns and back, Leo the Belly, Scorpio the Testicles, the great Image the Leg, Aquarius the Thighs, Capricorn the Knees, Pisces the Feet: These things we have Transcribed here from the Error of the Chaldaeans, to the end that none of them who are furnished with Reason, may be led Captive af­ter their Errors, or rely on their Stories.

Julian the Heathen saith, That this History of the Star is not true, because Astronomers have not spoken thereof; in contradiction to whom we Answer, Behold the Stars have sometimes appeared upon great occasions, as those which are called Lances, Beames, Comets, therefore it was not beside order, that by the good pleasure of God, an unusual Star should arise at the Nativity of our Saviour, and should be the Herauld, when perhaps one of the Angels was Constella­ted, and appeared to the Wise-Men only, and when they pro­ceeded, was seen; as the Pillar of the Cloud was to Israel, so was the Star to the Wise-Men.

Again, they said his Star, and not the Star, for as much as his Star did imply, with a Star, the person whose it was, for a Star is of naked Signification, and the Wise Men came to Christ, that they might see him, and Adore him as God and offer Gifts unto him as to a King.

And Herod the King heard; and was troubled; because he was of a strange Nation, and received from Augustus the Kingdom of the Jews Unjustly; he was greatly troubled, and moved when he heard the report of the Birth of a King, for, [Page 60]he hoped that he had Power in the Land, and was afraid least they might put him to Death, and take his Kingdom.

Moreover, he was troubled for the multitude of the Wise-Men, and the Majesty of their Persons, and for that in the Metropolis, to Wit, in the Mother of Cities, they had pro­claimed a King, and did not inquire meerly after a King, but after the King of the Jews.

And all Jerusalem with him. Why was she troubled at the coming of a Saviour? because she was unwilling to be saved, she turned her face from a Redeemer. By the Name of Jerusalem, he signifies the Inhabitants thereof, for they were troubled, yet such was their Sottishness, that they did not so much enquire after their Redeemer, as after the Wise-Men; it was troubled also, as when he entered thereinto upon an Ass, and that was, because it envied him, but as yet they shewed not their Envy, for they produced Testimonies in his behalf, as this, That he was to be born in Bethlehem.

And he Assembled all the Chief Priests, and the Scribes of the People, that is, he Assembled them all, and not a part, that he might not fail as to the place where he was born.

And he asked of them where Christ was to be Born. The Wise-Men Asked concerning a King, and Herod with the Priests concerning Christ; from the Questions of the Wise-Men made to the Chief Priests, he Learned this, or from this, that he had heard from those who read the Prophets, that Christ was to Arise, and when he saw the Wise Men, he understood that he was a King; and because Herod, and his Councellours were troubled, he did not accuse the Wise Men, nor did he say unto them, how is it that ye proclaim another King besides me? And if he be born to the Jews, what are ye concerned in the discovery of him? And if ye say true, shew me his Star. But he dissembled, that he might take him by a Wile.

And they said in Bethlehem Judah; for they did not contest against the Interrogatory, for they expected the coming of Christ, and they Revealed him opportunely, and alleadged the Testimony of Micah in that behalf.

Others say, That they made the discovery out of their En­vy, that he might put him to death; and it is manifest from [Page 61]hence, that they did not make the Discovery concerning the King of the Edomits, and others, but concerning the King of the Jews.

Others say, they being not as yet filled with Envy, did re­veal him because they were well pleased his Nativity should be heard of. Others, because they were at last to reveal him; according to that, From whence Christ cometh we know not; and so they revealed unto them; and from the Number of Weeks which the Scribes computed; and from this, The Scepter shall not depart from Judah; and for that Herod governed as a King, when the Scepter departed they knew that the time of his birth was come.

Also thou Bethlehem of Judah art not. That is, in him thou art magnified, and honoured, and the Nations come from the Ends of the Earth to see the Manger, and the Cave wherein he was born

For he shall feed my People Israel. Those he calls so who beleive, whether Jews or Gentiles, according to Pauls interpre­tation, Not all those who are of Israel are Israel; therefore he calls the Gentiles Israel, but did not so declare concerning them at the begining, that the Jews might not be offended; and if he were to arise from Bethlehem, wherefore was his con­versation in Nazareth, and did the Jews forget?

We say that he did not conceal, but reveal the Prophecy, for in Nazareth he was conceived, and at the time of his Na­tivity, his Mother went up to Bethlehem, and he was there for the space of Forty days, and Simeon and Hannah proclaimed him in the Temple; and when the Jews took no notice of him, he was hidden in the mean time, and after two Years the Star published him, and the wise-men adored him, and lest the Jews might have said that they knew not when he was born, he drew the wise Men.

Moreover, the Prophet did not say that he was to dwell or converse in Bethlehem, but to come out thereof, that is, born there; for there he was born, and dwelt in Nazareth, for that he was first to come thence, the Jews did not say, for they did not know the sence thereof, or it was no necessary answer to Herods question, or they were willing to please Herod in [Page 62]omitting it. For the Jews took these words, Of thee shall come forth a Shepherd, to be spoken of Zerubabel; but we say that their Priests did expound this passage of Christ, and the com­ming forth of Zerubabel was not from the beginning; neither was he born in Bethlehem, but in Babylon, and there he was conceived and born, as said my Lord John, for they who are skilled in the Aramaian Tongue, that is the Syriack, know that the name of Zarubabel, is compounded of Seed and Babel.

Then Herod privily called the Wise-men, and learned from them at what time the Star appeared unto them

He being inquisitive to learn where he was born, he privily called together the Chief Priests, that it should not escape his knowledg; and being desirous to learn concerning the Star, he used privacy: First because he was ashamed of his kindred, least the Wise-men might learn who, or whose Son he was of the Jews.

Secondly that the Jews might not perceive that his inquiry after him proceeded from Hatred, for he thought that the Jews had a regard for the Child.

Thirdly that his parents might not perceive, and fly away with him.

Fourthly, That the Craft which he designed might not be discovered, he enquired of the time of the Star, and not of his Nativity, out of Craft. For he thought with himself, If I shall ask when he was born, the Jews will apprehend that I seek to slay him, and they will go and hide him; but I will ask con­cerning the time of the Star, as to the time of the year or month, and accordingly put to death the Children of Bethle­him. But Fool as he was, he understood not that his power could not reach his design; from hence that the Star proclaim­ed him, and the Persians came to worship him, and the Pro­phecies were concerning him; and if it were true, it could not be salsifyed; and if false, why should he be troubled, or be afraid? But it is the nature of Envy so to blind the Understand­ing as not to discern Reason.

Go enquire concerning the Lad: His Envy would not let him call him King, but Lad; for he could not endure to attribute unto him any Name of Power.

Show me, that I may also go and Worship him. He designed to deceive, and Cozen the Jews in promising to Worship him.

And moreover, That the Wise-Men might return unto him, to the End, that without any Man's taking notice, he might Murther the Lord, and that without fear he might possess himself of the Kingdom.

And some say, That Herod gave a Viaticum to the Wise-Men, and promised them some Reward at their Return, but the Wise-Men did not suspect, that Herod intended Evil un­to him.

And behold the Star which they saw in the East went before them: When they came to Hierusalem it disappeared, that the Jews might not enquire after him, nor Learn the Prophecy, and perceive; but now it began to Conduct them. None of the Jews went out with them to Conduct them, because they hated him; but this seems not to be true; for many went out to see what was Worthy of Admiration, although they ha­ted him, but Providence forbad them, for if any Man should have Conducted them, it had been superfluous for the Star to have appeared, and there had been no use thereof.

Besides, none was to place a Favour on the Wise-Men for coducting them, for he who began would finish; and the Jews were not to conduct the Gentiles, as saith the Scripture, He is the hope of the Gentiles; for this Star went before them from North to South; for, such is the posture of Bethle­hem from Hierusalem; and hence it is known, that it was no natural Star.

Ʋntill it came, and stood over the place where the Child was. That is to say, the Star descended until it stood over the Child, and pointed at him as with a Finger, for he was not in a House of great Note, and because he was to Worship the Lord of the House, therefore he approached near to the top of the House, according to that, Praise him ye Stars, and Light, and ye Creatures that are nigh praise him.

And when they saw the Star, they rejoyced with great glad­ness, That is to say, that their Labour was not in vain, and [Page 64]that their hopes did not deceive them. But what became of the Star after it shewed the Child?

Some say, That it went to a Field near Bethlehem, which was called the Star, and which Anciently prefigured this Star; for, if Bethlehem, which is interpreted, an House of Bread, did Typifie the Bread of Life which came down from Heaven, which was the Word, who was Incarnated; it is not impro­bable, that also a Village called Cocheba, or a Star, might have prefigured the Star which Conducted the Wise-Men. But we say, That it was an Angel that Assumed a Similitude, who after he had performed his Ministry, Ascended into Heaven, and Ranged himself in his Order.

And they went into the House, and saw the Lord with his Mother. It's said, They went into the House, and not into the Cave, and that they saw the Lad, and not a Child newly born, and put in a Manger; from whence it is evident, that the Wise-Men saw Christ when he was two years of Age, nor were they Scandalized when they saw the Lad without Glory, like to his Star, by reason of the Greatness of their Faith, and the Testimony of the Chief Priests, and the Prophecies con­cerning him, which they heard from the Scribes, and the Tumult, and Commotion of Jerusalem, and therefore they were not offended when they saw him in an Empty and Low Condition.

And they fell down, and Worshipped him. His Divinity shone upon them, and this it was that made them Worship him, as also the Aspect of the Star which Conducted them, did perswade to Worship him; they Adored him out of know­ledg, and not by constraint, for the sight begat Admiration in them, and Knowledg Joy.

Concerning the Coming of the Wise-Men, David Prophe­sied, The Kings of Sheba, and Seba shall bring Gifts unto him, and Jacob, the Nations shall expect him; here it is apparent, that the Gentiles preceded the Jews in Worshiping him; and how was it, that he did not at first say, Go, and Teach all Nations, but at last? Because it behoved, That the Types should go first, for it was fit, that the Jews should offer first. [Page 65]But forasmuch as they would not, but rejected help, the Word turned himself unto the Gentiles.

And they opened their Sumptures: That is to say, their Gifts were fixed, and under Seal, according to the Custom of Kings, who sending Gifts to other Kings, seal them up.

And they offered unto him Gifts, Gold, Myrrh, and Frankin­cense: That is, according to their Custom they offered these Gifts; for they were accustomed to burn Incense to their Gods, and to give Gold to their Kings, and to embalm their Dead with Myrrh: And forasmuch as they understood that he was God, and a King, and that he was to Dye, and to be Anointed, they offered unto him these Gifts; Frankincense, in relation to his Divinity; Gold, in relation to the Majesty of a King; and Myrrh, to his Death, the cause of Life.

Moreover, Gold denotes that Worship which is preferred before Gold, is returned to its Lord: Myrrh and Incense signify that he is the Physician who binds up the Fracture of Adam.

Again, It is said, That to him every knee shall bow, of Hea­ven, and of Earth, and under the Earth; these Gifts were a Mystery of the Trinity, which from Divine Revelation was made known unto us; by Gold, the Worship of Coelestial Na­tures, he signifies that he was heavenly; by Frankincense, which is Terrestrial, that he is King of Earthly Concerns; by Myrrh, in the third place under the Earth, that he is Lord of his own, and the Causer of them.

Again, By Gold they signifie the Purity and invincible nature of Faith; by Frankincense the truth of Hope in him, for he helps and comforts the Souls which believe in him: By Myrrh they parabolize Love, which is the Bond of Faith, which bind [...] and knits together the Members of the Church, as is the pro­perty of Myrrh.

Again, In as much as Gold is the King of all insensible things, it is justly offered to the King of sensible and insensible things; and as Gold onely of Earthly Constitutions doth not contract rust, and is only of that Soluble and Combustible Substance which is not diminished by the heat of fine, so also the Kingdome of Jesus is not to be diminished, or to perish, as it is written.

Again, By Gold they signified the purity of his flesh, for he committed no wickedness, nor was he guilty of deceit. By Myrrh they notifyed his passion, for his body was perfumed with an hundred weight of Myrrh. David saith, That thy Gar­ments are perfumed with Myrrh, Cassia, and Storax; by Fran­kincense they thought that we were to be, through Christ, a sweet savour unto God, among those who are to be saved.

Again, By Gold▪ they offered as it were the Chief of all in­sensitive things; by Frankincense, all Trees, whereby also is signified the sweetness which we receive from our Lord; by Myrrh all Perfumes. Moreover he hints the approbation & dif­ficulty of his Commands, according to that, how narrow is the gate, and streight the way. But from whence did the Wise-Men learn that they were to bring gifts? Some say that they were treasured up by Adam in a Cave; and that he commanded Seth, that by tradition they should be delivered from one to another in succession, so that the Wise-men at the coming of Christ might come & offer them; but this declaration is not approved of by understanding Men.

Others say that they learned this from Divine Revelation. Others, That they knew from the Star which appeared unto them, that he who was born was God, and King, and that he was to dye; they went and offered unto him Gold, Myrrh and Frankincense.

Here Julian objects, Since that Frankincense was offered to Christ, wherefore do ye not burn Frankincense in the Chur­ches▪ but more precious Aromaticks.

We answer, That they did not offer Frankincense unto Christ at his own request, but of their own discretion offered it according to their custome, and he accepted of it, not as re­garding the gift, but the intention of the giver, for they be­stowed them with a pure conscience; but we burn sweeter Aro­maticks in the Temples, that the Faithfull may be perfumed with a sweet odour when they enter into them. But what be­came of the offerings? We answer, That Joseph and Mary took them, and brought them with them to Egypt, for they were not so great, nor so many, but that they could carry them; nor were they offered for the abundance of them, but they offered [Page 67]them for the mystery and significancy of them, as first fruits; for God doth not respect the abundance, as one that is indigent, but the intention of the givers; as in the case of the widdows Mites.

And it was shewed unto them in a Dream, that they should not return to Herod, and they were not offended, nor did they say to the Angel▪ Wherefore are we to fly away? But gave Obedience to Divine Intimation, for Faith doth not dis­pute when it is commanded. And what appeared to them in a Dream? Some say, That Herod appeared unto them, bran­dishing his Sword, and approaching to the Lad to kill him. Saint John saith, That an Angel appeared in a Dream and said unto them, Do not return to Herod. And moreover, that he conducted them, and Transported them to their place by an­other way. And wherefore were they prohibited to return to Herod? Some say, That they should not know the intend­ment of Herod, who designed to kill the Lad; others say, That Joseph and Mary might have opportunity to fly, for, had they returned unto him, he had immediately sent▪ and caused the Lad to be put to Death, and they would not have an opportunity of Escape.

And they went another way to their Country. This was Ordained by Divine Providence, that they might Preach to other Nations who did not understand, for the Nations who did not understand at their coming up to them, they Preach­ed at their going away, for, if they did Preach in other Cli­mates, and openly to Herod, how much father in their own Countries?

Arise, lead away the Lad, and his Mother, and fly unto E­gypt. He did not say Lead away the Lad, and thy Wife, but the Lad and his Mother; to shew, that he lived holily with her, even after she brought forth, and to teach him▪ that it was not lawful to come near unto her, for when she Concei­ved, he called her his Wife, for he knew he could not come near her, by reason the Holy-Ghost possessed her▪ and that to free her from suspicion of Adultery; for, if she had been guilty of Adultery, he had not called her his Wife; here he shewed the Faith of Joseph, that it was not less than that of [Page 68]the Wise-Men. Sometime he said unto him, that he would save his people from their Sins; and now, Fly into Egypt; for, he did not object to the Angel▪ How sayd'st thou, that he will save his people, and now sayest, fly away with him; and he who saves not himself, how can he save others? But such was the abundance of his Faith, that he did not make such Obje­ctions to the Angel.

But the Heathens object thus, That he who fled from He­rod, is not God, but feeble.

We Answer, That he did not Fly from Herod, and if he would have fled, it had been better to have fled with the Wise-Men, or to have been hidden in that Country; as many times they laid their hands on him, and he passed thorough them and went his way; for, he it was who put a Legion to Flight, and did drive out Devils, and Diseases, and stilled the Sea. How did he fly, who preserved Moses in an Ark, and struck them with Blindness, who followed Elisha, and delive­red David from Saul, and preserved Jeremie, and Baruch in Jerusalem, and struck the Sodomites with dimness of Sight; how did he fly away? Wherefore he did not Fly of Weakness, but by Gods Ordinance he took upon him humane Exinanition; and as he said, I repent that I have made Man, and that I have made Saul a King, though he did not at all Repent; and said to the Congregation, I have Espoused thee to my self in Righteousness, though God doth not Espouse; so the Scri­pture saith, He fled; though he did not fly as God, nor did he change from place to place, but fled as he was Man, by reason of Divine Ordinance; and for these Causes:

• First, That that might be done in Egypt which was done in Persia at the coming of the Wise Men, for when he came into Egypt, he subverted all the Idols that were there, and they fell; to those two Nations who most abounded in Error, he first tendered his Doctrine; to Persia, by a Star; to Egypt, by going thither in his own Person.
• Secondly, That he might fulfil that Prophecy, Out of Egypt have I called my Son; and, Behold the Lord rode upon a thin Cloud, and came into Egypt.
• [Page 69]Thirdly, That he might Illustrate by Example that saying, When they Persecute you in this City, Fly unto another, and do not resist Evil.
• Fourthly, That he might not prejudice the free-will of Herod, and calumniate his prime Creature; and that the Fame of his Birth might be spread among all Men, by the trouble of Herod, and the Slaughter of Children, whilst Men asking the Cause thereof, they might learn, that it was be­cause Christ was born. And that this Dispensation might be admired, for if from the swadling cloaths temptations attended him, let us not be offended if they befall us; He Sent away the Wise-men speedily, that they might teach other Countreys and Persia.
• And lastly that he might lenify the foolish insanitie of Herod, and teach us not to oppose things too strong for our resistance.

Again, if he had not fled, one of these two had happned, he must either have been killed, or not killed. And if he had been killed it had been absurd, for his dispensation had not yet been fully administred; according to that, My hour is not yet come. And if he had turned the edg of the sword, and had not been slain, it would not have been believed that he was cloathed with a Body; for if when he Exerted many humane operations, Men presumed to say that he was not cloathed with a Body, what would they not have objected if he had performed all his Actions agreeably to the Power of his Divinity? And if any one shall say, that the Martyrs blunted the Edges of Swords, and the three Youths extinguish'd the Fite, really and not apparently. We Answer, That these things they did after they had testified that they were Men, and their Victory is attribu­ted to Divine Power; for the Word was God; and after he had testified that he was made Man, he wrought Miracles, but he did not work Miracles immediately after his Nativity, that he might not be thought a Phantasme, and therefore he fled into Egypt.

And be there until I shall tell thee. He doth not appoint the time of his Flight within any limited term, but without limitation, as did Elia to Shemaia; saying, Ʋntil I shall tell, to shew that all things which he did, mov'd from Divine Re­velation.

For Herod will seek after the Lad to destroy him: That is, and not to Worship him, as he politickly gave out, but to Slay him; yet Joseph is not hereat offended, but remembring the Revelation of the Angel, and the coming of the Wise-Men, besides other things, he receiv'd the Command in Faith.

And Joseph took the Lad, and his Mother, and Fled into E­gypt; And some say, That they fled that Night destitute of all things, having not so much as hired an Ass, because that was reserv'd for Entrance into Jerusalem. Others say, That they had nothing, except the Offerings of the Wise-Men, and the Carpenters Tools of Joseph. But Mary, when she heard this, she took up the Lad on her Shoulders, and went her way on foot, and charged Joseph to hire an Ass, and to bring what they had, and to come after her. Others say, That she came to Egypt with difficulty, because the Destruction of the Children who were strangled by Pharo came into her thoughts, and for these Causes Mary had need of an Espous'd Husband to be an Assistant to her.

Out of Egypt have I called my Son. The Jews say, That this is said concerning us who were called out of Egypt. And we say, That it is the manner of Prophecies, that when they pronounce Words concerning certain Men, they are accom­plish'd in others; for behold, Jacob said to Simeon and Levi, I will divide them in Jacob, and scatter them in Israel; and it did not come to pass in them, but in their Off-spring; and that of Noah concerning Canaan was accomplish'd in the Gibeo­nites, the Off-spring of Canaan. And that of Isaac to Jacob, Thou shalt be the Chief among thy Brethren: So here this is fulfilled in Christ, and not in Israel, and the going down and coming up of the Children of Israel from Egypt, was a Type of our Lords going down and coming up from Egypt; And this, That Israel is called the Son of God, is like that, My Son, my first born Israel, and this Name was by Grace Communica­ted unto them, but they have lost it by Worshiping Baal and and Idols, and they are called of John, a Generation of Vipers, and our Lord, the Children of Satan; but Mathew, when he saw our Lord went into, and came out of Egypt, he said, Now [Page 71]is fulfilled this, that I have called my Son, and not in the time of Israel. The Angel did not say, I will go down into Egypt with ye, and come up with ye, for the Power of the Lad is suf­ficient for all these things; for he was God who was made Flesh, without being changed, and having been the Creator of Times, is subjected to the Stature of Time.

Herod when he saw that he was deluded by the Wise-men; that is, inasmuch as they did not come and make discovery concer­ning the Lad, but contemned him, he did not believe that his Fraud was known.

He was very angry; That is, against the Wise men, pouring forth his rage against the Wise men on the simple Children.

He sent and slew all the Children of Bethlem and all the bor­ders thereof from two Years old and under, according to the time he had inquired. For he slew the Children that with them he might murder Christ, and because he did not know him, he slew all their Children, and slew also the Children in the Borders thereof, because it was suspected they might have made him fly into one of the bordering Villages, and that he might not escape death. And in saying All, he shew'd that there was not one omitted. He said, From two years old and under, because he enquiring of the Wise-men, they answered him, It was two years since the Star appeared unto us; therefore said the Lord E­phraim and Eusebius, that the Wise men came in the second year of our Lords Nativity. And the Lord John and St. Cyrill say that the Star appeared two years before, and that the Wise men tarried long before they came in the way, and when they came, our Redeemer was born, and worshiped in a Man­ger, and in Swadling-Cloaths.

But whether these or they be in the right, the Discourse of the Evangelist is certainly true, which saith, According to the time he had enquir'd: Some they killed waking, some sleeping, some having hold of the Brest, some swimming; others they snatch'd from their Mothers Embraces, and wash'd with their blood their Mothers and the Earth, and there was great La­mentation and weeping because there was not an house where­in a Boy had not been murdered and from the contest and in­quisition of some, saying the Lad is two years old, and of [...] [Page 72]saying he is not; and of some saying there is a Child here, and of others saying to the contrary, and the like, there was a great clamor and Lamentation.

Some men demand, How many Children were slain? And this is not known; but some busie-bodies babble, saying, That He­rod sent forty Head-Officers, and with every of them forty Butchers or Man-slayers, and every of these Butchers killed forty Children: Wherefore there being forty Officers, and the Butchers with them being 1600, the Children who were slain must be 64000. This we have not writ as believing it to be true, but for delight of the simple.

Wherefore did our Lord withdraw, the Killing of the Chil­dren, and was our Lord or Herod the cause of the Killing of them?

We answer, That Christ was not the cause of their being slain, no more than David was the cause of killing the four­score Priests whom Saul slew; but as Saul himself was the cause of killing the Priests, so Herod was the cause of slaying the In­fants: And as Elia was not the cause of burning the two Cap­tains of Fifties, and those who were with them, but those who sent them: But we say, As Peter was the cause of killing the Soldiers, so Christ was the cause of killing the Children.

Moreover, The execrable wickedness of the King was the cause of their destruction; for had Herod seen the Walls bro­ken, and the Doors pulled open, he might have put the Soldiers to death; but all things being sure, he ought to have worship­ed the Doer of Miracles, and not to have slain the Keepers; for God was willing to have converted the King, and not that the Guards should have committed destruction. So here the coming of the Wise-men, the assembling of the Scribes, the Testimony of Prophecy, were, that Herod might believe, and be saved, and not that he should kill the Children. And where­fore did God permitt them to be slain? Some say, That the, Fame of his Nativity might be made known in every place; others, that the Prophecy might be fulfilled, according to that, a voice was heard in Rama. But these are not approv'd expositions. We say therefore that this permission was given that they might not be as their parents, nor partake of Innocent blood. 2ly That [Page 73]they might receive an Earnest of the Kingdom long since prepared for them, as an Inheritance, and might at his second coming enter into possession thereof.

Again, All our Sufferings are of two kinds, either for our Sins, or that a Reward might be given to us for the same; and 'tis evident from what Paul said of him who committed Fornication; Deliver him to Satan in the Body, that he may live by the Spirit, in the day of our Lord. And David when he overcame Shimei, commanded he should not be put to Death, and he said, Behold my Subjection and Labour, and forgive me all my Iniquity; they therefore are not miserable who suffer Evil, if they patiently suffer, whether they be corrected of God, or Persecuted by Satan for their Sin; and for Sufferings of the second kind, to wit, for Wages, or Reward, that of Job may suffice for Illustration; where­fore the Children suffer'd in the second kind, in relation to Wages or Reward. And what Sin was it that was Attri­buted to the Children? For behold they sinned not. We An­swer, it was sufficient for them that they were to be Reward­ed with Bliss after Death; he did not impugn the Free-Will of Herod; for Free-Will is a great Gift, given unto Men for the doing what they will, and God does not Reverse his Gift, and if they perish'd, they obtain'd great Trophies of Victory; and we say, that if God had known that they would have proved Virtuous, he had not permitted that they should dye; for if he forbears the Wicked, how much less would he have permitted them to have been overcome; but they went away being Innocent, and escaped Evil, and became Martyrs, be­cause they bore Testimony for Christ, and the Baptism of Blood supplyed the Place of Water-Baptism. But how were they Martyrs, being slain without knowledg? We Answer, that in this kind or manner, Children receive the Gift of Bap­tism without Knowledg, and it is a true Gift unto them, and so Slaughter was true Testimony.

Rachel Weeping for her Children. Jeremy said this, perso­nating the Jews led Captive to Babylon, and by Rachel ad­umbrated the Tribes of Benjamin and Judah. Mathew makes use of this Text in reference to the Murther of the Children. [Page 74]Others (with whom we also agree) say, That Jeremy hereby Typified the Children, and 'tis evident from the subsequent Words, which run thus: Restrain thy Voice from Weeping, for there is a Reward for thy Tears, for they who were led Captive to Babylon, had no Reward for their Tears, for they were led into Captivity for their Sins; but the Chil­dren being put to Death in their Infancy, there was a Reward reserv'd for them; it is therefore evident that Jeremy spoke in Relation to them; and Rama belonged to the Children of Benjamin, and Bethlehem of Judah also belonged unto them; and because Rama was the Capital City of the Tribe of Benja­min, therefore it was reputed also the City of his Mother.

But, Since Rachel dyed so long before, wherefore are the Children imputed to her? We Answer, because it is agreeable to the Law of Nature, and to the Scripture; accordingly all the Children of Men are called the Children of Adam, and the Israelites are called the Children of Israel; and because the Children were of Rama, therefore they are computed the Children of Rachel. But sithence, the Children were slain in Bethlehem, as well as in Rama; Wherefore doth he apply the Weeping to Rama only? Some say, because the Prophet foresaw, that more Children were slain in Rama than in Beth­lehem; therefore he useth the Names of Rachel and Rama. Others say, because Rama is nigh unto Bethlehem, therefore he applied Weeping unto Rachel, and her Children are called of Rama, because it was as the Inheritance of Benjamin her Son, and of Bethlehem, by reason of the Vicinity of her Se­pulcher thereunto.

Others say, That as there were two Men who came before the Judg, and the one was guilty of Death, and the other not, and as he who was guilty was silent, and he who was Innocent cryed out and pleaded for himself; so he was born for, and in respect of Ramah, and Bethlehem, but Rachel was not born for them, and therefore he applies Weeping to Rama, because they were not guilty nor injurious.

Wherefore does he apply Weeping to Rachel and not to Ja­cob, since they were his Children who were Slain? And some say, That both of them were the Children of one Husband and [Page 75]Wife, and therefore he applies Weeping to Rachel and not to Jacob; to whom one replies, That if they were of both, it had been fit to have applied Weeping to them both. Others, because they were slain in their Mothers Arms (their Fathers not being present) Weeping is Attributed to the Mother▪ Again others, because the Love of a Mother is much more a­bundant than that of Fathers. Again, Rachel died in Child­bed, and these were slain soon after they were born. Samuel said unto Saul, behold, Three Men are to meet thee in Tsalt­sach near Rachels Sepulcher in the Border of Benjamin. More­over, Rachel was buried a Persian days Journey from Ephrata, which is Bethlehem, and perhaps they who were slain, were buried in her Sepulcher.

And she would not be Comforted; First, because of the mul­titude of them who were slain in all the Confines. Secondly, because they were slain Execrably, Deceitfully, and Unmer­cifully.

When Herod the King was Dead: From this time he receiv'd his Judgment; for Eusebius saith, That Josephus wrote thus concerning him, That he fell into a Devouring Disease, being Worm-Eaten, and oppressed with sadness of Spirit, and that his Lower Parts, to witt, his Testicles, and prolific Member became putrid, and that in a furious Rapture of his mind, and in his Tribulation, he slew his Wife and his three Sons; and when they made him sit in Oyl, and in a hot Bath, his Eyes were Transversed, and he miserably forsook the World.

Arise, take the Lad and his Mother. He doth not say Fly, but Go, to shew, that he was to obtain Rest after Afflictions.

For they are Dead, who sought the Soul of the Child. He saith Soul, That he might not give Advantage to them, who say, That our Saviour did not Assume a Soul, but that the Divinity supply'd the place of the Soul.

And he Arose, and took the Lad and his Mother; That is, according to the command of the Angel, without repug­nancy.

But when he heard that Archelaus Administred as a King in Judea, in the place of his Father, he was afraid to go thi­ther: First, Lest with the Authority of his Father, he might [Page 76]Inherit an Enmity towards the Children. Secondly, He fear­ed the Mothers of the Children, lest they seeing the Lad, and calling to mind thereby, that their Children were slain for him, might either Murther him, or accuse him before Arche­laus, and he slay him. Neither did Elizabeth return for fear of the Jews, till the end of her Life. But how doth he say, That Archelaus Governed in Judea, whereas Pontius Pilate had the Government thereof? We Answer, that so soon after the Death of Herod, the Kingdom was not divided into Provinces; where­fore at his Death, his Son took hold of his Government. He saith, in the place of Herod his Father, to distinguish him from another Herod, who was the Brother of Archilaus. Antipa­tor the Askalonite begat that Herod who slew the Children, and he begat Nine Sons of seven Women; that is to say, An­tipater, Alexander, Aristobulus, Herod and Archilaus, and Herod the Tetrach, and Herod and Philip, and one that was cut out of his Mothers Womb.

But how many Herods were there who occasioned Errour, being of the same Name? They say, four; Herod the first a Priest, who belonged to an Idol Temple of Askalon, a City of the Philistins; he begat Antipater, whom the Edomites took Captive, and Educated him in their Rites, and Antipater begat Herod the King, who flew the Children; and he begat Herod the Tetrarch and his Brethren; and this Tetrarch (that is one of four) slew John, and in his days our Lord suffer'd, and the Tetrarch begat that Herod, who is called Agrippa, who was clad in Royal Robes, of whom mention is made in the Acts of the Apostles▪ Jacobus Aurihensis faith, That there were five Herods; Herod who slew the Infants, begat of Dusis the first Antipater, who was calle by the Name of his Priest­hood, and of Mary the Queen, the Daughter of Arcanus, the King and High-Priest, Alexander and Aristobulus; these their Father slew, together with their Mother, being accused of Rebellion against him; and of the other Mary, the Daugh­ter of the High-Priest, Arcanus, and Herod and Antipater; and of Cleophta the Hierosolymitan, Herod and Philip. And of Phelis, Phesil; these were the Sons of Herod the First; the Herod who was called Antipater, and was Te­trarch, [Page 77]slew John; him Julius Caesar bannish'd into Spain with his Wife Herodias, where they died miserably. Herod, who was Brother of Philip, by Father and Mother, was King in Kanshrin, being betrothed unto Bernice his Fathers Sister. Herod Agrippa mentioned in the Book of the Acts to have died at Caesara, was not the Son of Herod the First, nor of the great Tetrarch, but the Son of Aristobulus who was slain, and he was Grandson to Herod the First. Archelaus was not afraid of the King who was born, as was his Father; either, because he thought he was slain with the Children, or because he saw his Father died a miserable Death, he feared the like misfortune might befal him.

And it was shewed him in a Dream, that he should go into the Region of Galilee; But if he were afraid to go into Judea, by reason of Archelaus, he had reason to fear going into Gal­lilee, because of Herod; but the place being changed, the matter was concealed, for all the fear was about Bethlehem, and the Borders thereof.

In the City which was called Nazareth; That is, he came hither first, to avoid Danger, and that he might inhabit in his own Region better, and be confident; and he receiv'd Dire­ction from the Angel, to make this place his Habitation, that this Prophecy might be fulfilled; He shall be called a Nazarite. Mathew faith, he came from Bethlehem to Egypt, but Luke to Jerusalem, and from thence to Nazareth▪ and both declare the Truth; but this of Luke was first, for he abode forty days in Bethlehem, from the time he was born, and afterwards went to Jerusalem and offer'd Gifts, and Simeon bore him, and from Jerusalem he went to Nazareth; and at the end of that Anniversary, he came to Jerusalem, and so returned to Nazareth; and at the end of the second year, he came from Nazareth to Jerusalem, and from thence to Bethlehem; and there the Wise-Men Worshipped him; and from Bethlehem he went to Egypt, as saith Mathew; and Luke declares where he was born, and what things were done at his Nativity, and that he went up to Jerusalem, when the days of her Purifica­tion were accomplish'd; and when they had performed what the Law required, they went unto Nazareth: Mathew afterwards [Page 78]sets forth, that the Wise-men came and found him in Bethlehem after he was Circumciz'd and had offered his Gifts, and was two years old and then it was told Joseph that he should carry him by flight into Egypt, and he remained three years in Egypt and suddenly returned to Nazareth, and hence it is known, that the Wife-men worshipped him when he was two years old, for there was no Congruity with reason or conveniency that they should bring him up to the Temple whilest Herod breath'd forth destruction against the Children.

Which is called Nazareth: The Jews question in what book these two passages are written, viz. He shall be called a Nazarite, and, Out of Egypt have I called my Son: To whom we say, that these are not allegations of praise and exaltation, but of humili­ation, for this word Nazareth they spoke of it as an house of In­decency, out of Nazareth, &c. And the other is applyed to flight, and had they not been True, Mathew had not produced them because they were not of advantage. Moreover many books perished, as the book of Barjamin teacheth us, for the Jews continually were drawn into the Errour of Idolatry, and some of the Books they lost, and some of them they tore, as Jeremia de­clares, and he who wrote the Book of the Kings faith, that Deuteronomie was scarce found after a long time, which was hidden and plundered. For if when they were free from Warr, they had so little care or regard for Books, much less had they in the time of war; And if they shall say, if it was not written in the time of Christ, whence doth Matthew produce it? We answer, that it was the daughter of a Voice.

And in the time of Mathew it was delivered and propagated from mouth to mouth, and therefore Mathew wrote it, or it was in the Books which were Lost, or the Spirit which dwelt upon him in the Parlour Revealed it unto him, or in his time, it was preserv'd in Books and after Mathew wrote it, perish'd in the de­struction of the City by the Romans. And if a Jew will indea­vour to Falcify the Gospel because this allegation is not Extant, he may be Reprehended from his own Books wherein are many Speeches written say'd to be in writing, and are not written; wherefore we may hold theirs in the like repute.

Moses speaks to Aaron concerning the death, of his Sons, I will be Sanctified by my near ones and I will be praised before all the People; yet this is not found any where, and it is said in the Book of the Wars of the Lord. A Flame in the Whirlwind in the Torrent of Aron. Moreover, To teach the Children of Is­rael the use of the Bow; behold, it is written in the Book of Jasher: But neither did he reveal what is the Doctrine of the Bow. It is said of Jeroboam the Son of Jehu, I will turn the Border from the going in of Hamath, to the Book of the Sallows; as said the Lord by his Servant. Jonas the Son of Mathi the Prophet in Gad-Hether; and this is not written any where; no not in Jonas. And, Thou hast said, the World shall be Built in Grace; and also in Esaia, This Word the Lord spake concerning Moab; and it is unknown where these two passages are written; therefore let the Jew take our Excuse from his own.

Moreover, The Gospel, according to Custom, and with re­gard to the accomplishment of things, produceth an Allega­tion; for Isaiah saith, There shall come forth a Rod from the Root of Jess, and a Bough shall sprout forth: And in the Hebrew a Branch or Bough is expounded a Branch, and Nazaren one who sprouts out; and when Mathew saw that Christ came and dwelt in Nazareth, he expounded this of Esaiah; A Branch shall sprout out, He shall be called a Nazaren; and he was called a Nazaren from Nazareth, that is, [...] one sprouting out, from [...] a Sprout; so they are expounded in the He­brew Tongue: Others say that [...] which is [...] is expounded New, and that Nazareth signifieth New, and signi­fies Typically that the Son would newly be made Man for Men: Others say, That Nazareth signifies Justice, and Naza­ren signifies Just; and if they shall say, that because he was born in Bethlehem, and not in Nazareth, Esaiah calls him [...] let them know that the Apostles called him as did the Prophets, and that this of Bethlehem was not hid as to the Prophecy, but chiefly intended, according to that of Natha­niel. [Page 80]who from this was moved to make Enquiry, and said, From Nazareth, &c. For Nazareth was a contemptible place, as was Galilee, and our Lord was not ashamed to be called from thence,

After he had discoursed concerning Christ's Nativity, &c. at last he came to the beginning of the Gospel, which is the Baptism of Christ: And so he Continueth his Dis­course, on towards his Passion.

MATH. III.

ANd in those days came John the Baptish: He doth not understand by those days, the time when Jesus returned from Egypt to Nazareth, for in those days Jesus was five years old; but the time of his abode in Nazareth being Twenty five Years, he was Thirty Years of Age when he came to Baptism, as saith Luke. Others are of opinion that he calls those days, the time when he came to be baptized; for it is the custom of Scripture to term by the Name of those days, the days wherein any matter, what-e'er it be, is acted or done. Others think that he calls those days, the time wherein the Jews had neither King nor Prophet; forasmuch as the Prophe­cy of Jacob was fulfilled, The Scepter shall not depart, &c. but Tiberius then Reigned, as Luke saith.

Others say thus, In those days, that is, our Lord did not (immediately) after his teturn from Egypt come to John, but when he was Thirty Years of Age, being Two years old when he went down into Egypt, where he remained Three years; and afterwards dwelt in Nazareth Twenty five Years, and in these years he paid the debt of our Nature, and fulfilled the Law, and abrogated it; and it is the Custom of 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 [Page 82]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 [Page 83]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 [Page 84]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 for the baptism of Christ which con­fers remission of Sins, as Paul say'd, Ye have been washed; ye have sanctified, not by the Baptism of John, but by the Name of Christ, and by the Spirit of God.

Some say there were three sorts of Baptism:

• The First of John to Repentance, when they returned from dead Works.
• The Second was that of the Disciples in the Name of Je­sus; and they who were baptized by the Disciples, received Remission of Sins.
• The third is that which followed the Descent of the holy Ghost, viꝪt the Adoption of Sons, for without the holy Ghost there was no capacity for Adoption.

Saint Theologus, and Moses Bar Cepha, and Johannes de Dara, and others, are for Eight Baptisms.

• The first is that of the Flood, as that which was given for the Cutting off of Sin, and purged the world from Evil.
• The Second was that which was by the cloud and the Sea, as St. Paul said, the Sea, signifying waters, and the Clouds the holy Ghost.
• The third is the Figurative Law by Moses, which is called of Purification, and they eat nothing out of the Market with­out washing; for those who were clean by Nature, but by Ac­cident otherwise, as he who had touched a dead Carcase, or was defiled with Nocturnal Pollution, or had tasted what was prohibited, or went to the House of Mourning, was therefore to purge himself by washing, and was not clean until the even­ing.
• The Fourth is that of John, by water indeed, but to re­pentance, which was superiour to that of the Jews, but inferior to ours, it having neither the holy Ghost, nor remission of Sins; which is manifest from hence, that Paul did again baptize those who had been baptized therewith by Apollo of Alexan­dria; and it served as a bridge to pass from that of Moses to this of ours; there were not therein Bodily cleansings, but it advised us to eschue evil, and to perform works agreeable to Repentance.
• The Fifth is that which Christ bestowed upon us being per­fect, and bestowing Adoption, Conferring Grace, and gran­ting Remission of Sins, and freeing from debts, and is the Gift of the Spirit.
• The Sixth is that of Martyrdom, for the Martyrs who [Page 86]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 [Page 87]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.
• [Page 88]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 steeped in Water, crumble away, and fall in pieces as dry Dirt; so we, unless we be dipped in Baptism, return into. Dust and dryness, void of Godly Waters.
• 10. There are two Cleansing Elements, Water and Fire; and they who are not here Cleansed with Water, shall there be Tormented with Fire.
• 11. Water washeth all things, and wanteth no Cleansing, and he who is washed with Baptism, needs no other Clean­sing.
• 12. Water is a thing exposed to the Use of all Men; and that no Man might be deprived of Baptism, therefore was Baptism thereof Constituted.
• 13. Because, by Waters were washed away the Filth of Noahs Family; and because the Egyptians were drowned, and the Worshippers of Balaam were thereby tryed; therefore baptism was Established.
• 14. To abolish the Evil Opinion of those Fools, who said, That Water was Evil, because therein was the Common De­luge, and Pharoah was Drowned therein: He sheweth, that Water by baptism gives Immortal Life.
• 15. Because, by Water were made the Espousals of Rebecca, of Rachel and Tsiphora, tipifying the VVater of Baptism, whereby the Church is Espoused.
• 16. Because the Passage of the Children of Israel was made by VVater, and also of Eliah and Elishah in Jordan; and the Cleansing of Naaman, and that Torrent, of Esechiel, and the washing Shiloah, did all of them Typifie our Baptism. And in the place through which Joshua passed Jordan, and Elias and Elishah also, was, as they say, Christ Baptized.

MATH. XXVI.

ANd it came to pass when Jesus had finished these speeches he said to his disciples, Ye know that after two days the pass­over will be. Our Redeemer spoke this on the mount of Olives, but Luke saith that he came on the day of unleavened Bread; and John said, fix days before the passover; he who heard those, how can he these? Jesus came to Bethanie on the Sabbath day when he raised Lazarus, and he made him a supper, and he raised Lazarus, and Martha ministred, and Mary washed his seet; the next day after, which was the first day of the week, he entred into Jerusalem with Hosanna's, as say'd John; and on that first dayof the week, he went forth into Bethanie and lodged there, as said Mathew; and in the mor­ning of the second day of the week he returned to Jerusalem, and dried up the fig Tree, as Mathew say'd; and again on the third day of the week he went forth to the mouth of olives, as Mathew said, and sat upon the Mount, and his Disciples came unto him, and spoke unto him, and he taught many things; and on this third day, he said unto them there on the Mount, After two days will be the passover; that is, after the fourth and fifth day of the week the passover was to be Early in the morning of the preparation, and on that third day Christ was anointed in the house of Simon the Leper, in the town of Bethanie, as say Mathew and Mark; and from Bethanie where he was anointed, he sent two Disciples, Peter and John, to Jeru­salem on the fifth day, to prepare for him the passover, as Luke sayeth, The Day of Ʋleavened Bread being come, &c. and when it was the evening of the dawning of the Friday, he came to Jerusalem, and lay down in the Parlour, with his Di­sciples as sayeth Mathew; and the first day of the passover and of unleavened bread was the Friday, as John sayeth, which was [Page 2]the preparation of the passover, and they entred not into the Pretorium, that they might not be defiled; and if thou shalt reckon from the Sabbath whereon Lazarus arose, until the preparation, there will be six days, as sayeth John; from whence it is apparent that the Evangelists agree with one another, for Mathew said, Ye know that after two days shall be the passover, that is, on the third day of the Week, he said this unto them; and the fourth and fifth days of the Week were two interme­diate days, and on the Friday happened the first of Unleaven­ed Bread, whereon the Passover of that year was slain, and whereon Christ was crucified, as said John.

And the Son of Man shall be betrayed to be crucified: First of all he introduced the matter of the Passover, that he might conceal that which would have affected them with sadness, that is, that he was to be Crucifyed.

Then were gathered together the chief Priests and Scribes: For the Law had commanded there should be but one High Priest, and that when he died another should succeed; for with the life of this one, he measured the flight of those who had involun­tarily slain a man; but at this time their Laws were corrupted, for instead of one Chief Priest, many succeeded.

Moreover, he set up unto them two Chief Priests, to the end that if there should happen to one of them Nocturnal Pollution, or any Liquefaction, and he should be polluted, the other might administer without any disappointment to the Feast. But Herod when he reigned as King, he made one High Priest every year, that they might not rebel against him: He made them also to exercise that Priesthood for certain years, as Zachary.

And they took Counsel against Jesus to take him by deceipt: For they were assembled unto the Court of Caiaphas the high Priest, and after four days from the raising of Lazarus, being the fourth day of the Week, they took Counsel for his Death; and therefore the Apostles appointed that on the fourth day of the Week, on the Friday, and on the first day of the Week, there should be a Fast, and the holy Mysteries. On the fourth, be­cause they consulted his Death on that day; on the Friday, be­cause thereon he was Crucifyed; and on the first day of the Week, because on that day he arose.

Some say, That even the Beasts, on this Friday Honour the Fast. Not in the Feast, lest there be a Commotion among the People: Observe, That they were not afraid of God, but of the People; And observe, The Devil did not consent, that Christ should suffer in the Feast, that his Passion might not be Publick; but because, They were overcome with over­flowing Rage unlawfully, and found Judas ready to betray him; they could not Govern their Rage. They Consulted in the Court of Caiphas; because, He was the Chief Priest for that year: And some say, That he was Josephus, and af­terward Repented, was Converted, and Believed in Christ; but we say, That the Josephus who fought smartly with the Romans, and afterwards was taken by them, made a Disciple, and wrote many Books, concerning what happened in the time of the Machabees; and also, concerning the War of Jerusalem, was another than this Caiaphas the High Priest; and Eusebius Caesariensis in his Ecclesiasticks Testifieth unto us the same; but Josephus was called the Second Joseph by the Romans, by reason of his Wisdom; and he said of Ves­pasian, It will come to pass that he shall Reign.

Jesus being in Bethany in the House of Simon the Leper. This Bethany was the Village of Mary, and of Martha, wherein Lazarus arose from the Dead; and it is Interpreted, The House of Praise, and this is differing from Jerusalem; and it is evident from this, That when the Sinner Anointed him there; he said afterwards, Go unto the City, and prepare the Passover for us; hereby the Evangelists shewed, That he sent them from Bethany to the City of Jerusalem: This Si­mon was a Leper, and was Cured, and the Name of Leper re­mained on him; perhaps, for that afterwards he grew Le­prous in his mind, and was Scandalized in our Lord.

There came unto him a Woman who had with her an Ala­baster. The Woman was incouraged to come unto our Lord, from this, That she saw he had Cured Simon the Leper, and for that he had Cured many Women, the Canaanite, the Sa­maritan, she that was Wounded, and others; and she did not come unto him as a Man, but as to God made Man. But some say, That the Evangelists are contrary to one another▪ [Page 4]by reason that Luke saith, she was a Sinner, and that it was in the House of Simon, and in Nain; but Mathew saith, in Bethany, in the House of Simon the Leper, but doth not signifie her Name; but John manifestly signifies it, and saith, that her Name was Mary. Some say, That they were two, by reason of the places; Others, That she was one and the same, she having Anointed him twice, and being the Sister of Lazarus, which was called Magdalen; Others say, That Si­mon the Pharisee was Simon the Leper, the Father of Lazarus and Mary; Others, That they were three; the Whores A­nointed him twice, and Mary once; once he was Anointed at Nain, and a second time by Mary the Sister of Lazarus, in Bethany, in the House of Lazarus her Brother, six days before the Passover; Luke saith, That she Anointed him in the House of Simon the Pharisee; John saith in Bethanie, in the House of Lazarus; Mathew and Mark say, in the House of Simon the Leper; The Lord John saith, That he was Anoint­ed twice; Saint Severus, unto whom we assent, saith, That he was Anointed thrice, once at Nain, as said Luke, the inter­mediate Evangelist; and it is evident from this, That soon after he Raised the Lad, the Son of a Widow in Nain; and an­other time, the Sister of Lazarus Anointed him in Bethanie, six days before the Passover, in their House, when her Brother Lazarus rose from the Dead: Moreover, The third time in Bethanie, two days before the Passover; and John said, that she Anointed the Feet of Christ; but Mathew, two days be­fore the Passover, when he was in the House of Simon the Leper, there came a Woman, and poured Oyl on Christ's Head, as he was at Table; and from that which he said to Lazarus, and another to Simon; and John saying, That she Anointed the Feet, and Mathew the Head; it is clear, That he was thrice Anointed, and from the manner, and from the Place, and from the time, it is evident, That it was not one Anointing but three, and three Women; and if she who was the Sinner in Nain, were the same that came unto him two days before the Passover and Anointed him: There will be computed two VVomen according to the Discourse of the Lord John, and three Anointings, according to what Saint Severus hath written

Then Judas went away; That is, when he saw that Simon was Cleansed, and that the Woman poured out Oyntment upon him.

One of the Twelve; That is, of those who were first Elect­ed, and to whom the Mysteries were Revealed, and who had freedom of Speech, and was not of the Second in Order; that is, of the seventy and two Evangelists.

Judas Iscariot; That is, he calls him from Scariot his City; and moreover, That he might distinguish him from Judas the Zealous.

What will ye give me? Heaven and Earth are too little to be the Price of what thou wert to sell; because, they are Creatures, but he is the Creator; and the Creature is not at all to be exchanged, or to be a Price for the Creator; it was not conceived how he should betray him, who had revived three dead Men before him; and had he not yielded, permit­ted, and been willing, they could not have Crucified him; yet in this, That Judas betrayed him, and the Jews Crucified him, they did not perform his Will, but the contrary; be­cause, He for the Redemption of Men, was willing to be Be­trayed and Crucified; but Judas and the Jews did not betray him for the Redemption of Men, but to Murther him, and to destroy his Name; Therefore, though he was willing, yet they did not Act his Will, but the contrary; and therefore they are Accused and Condemned: Satan entred into Judas, and not into his Fellows, because he found in him the Passion of Coveteousness. Luke addeth, and the Prefect of the Mili­tia of the Temple; that is, an Officer of the Guard; for, be­cause the Principality of the Jews was fallen away, and the High-Priests were continually in Commotion among them­selves; the Romans placed in the Temple with them, Officers of the Militia, that they might not be unruly, and they re­mained in the Temple with them.

And they agreed with him for thirty Pieces of Silver; That is, thirty Denares; the Name of the Syriack Word Cospho is a generical Name; and sometimes it signifies Gold, sometimes Sil­ver, and also Didrachmas and Denares: Moreover, Thirty Pieces of Silver, that is with an Inscription, to wit a Sign [Page 6]Engraven, that Represented the Prince whose Mony it was; they were thirty Staters of Silver, for a Stater of Silver was twenty Didrachma's, so that the Value of them all, was six hundred Didrachma's, which make up the Sum of Thirty Denares.

And from that time he sought an opportunity; That is, a Conveniency▪ to wit, a time and season, free from the Cla­mour, or Tumult of many: Moreover, He sought a time when the people and multitude which he taught might not be found with him, because he was afraid of the people.

One of ye shall betray me. Hitherto, he spoke Mystically, concerning his being to be betrayed; but here, plainly; and by these Words, One of ye, he troubled them all, every one of them was afraid of himself, lest it might be lie; and by this, that he said, one of all them; he shewed, that he did not mistake who it was; but he did not Publish him, in respect that he might be Converted, and he terrified them all, that he might preserve him.

And they were very sad. Fear and grief laid hold on them, and they began to say unto him, every one of them particular­ly; for they believed his VVords, more than their Knowledg, and they Confessed, that he knew them better, than they knew themselves; John. They looked one upon another; because, they knew not of whom he spoke, and every one asked in the behalf of himself.

Then he Answered and said, He who dips his Hand with me in the Dish; That is, he detected him, that his Fellows might not dye with fear; and he struck him with the Name of Tray­tor, that peradventure, he might Repent; for this, Shall dip wlth me, is thus Expounded by Sanctus Johannes; he was so Unmannerly and Impudent, that he did not honour the Lord, but dipped with him; but it seems to me, That he spoke to make him ashamed, and as drawing him to Lover; Ye are they who Eat with me freely, and yet one of ye shall betray me? That is, He who shall betray me is not from without, but is of those who dip the hand with me in the Dish; VVas it requisite that they should dip in any thing, since that it is commanded in the Law, That nothing shall be Eaten, that is made with [Page 7]Fire? We Answer, That they dipped in fitting Sauces, where with Roasted Meat was to be Eaten, as being a young Crea­ture; for they did also eat a Roasted Lamb after the Old Rule. Saint Hypolitus, Although all the Disciples stretched forth their Hands with him into the Dish, yet when our Lord stretch­ed forth his Hand, they drew back their hands, but Judas did not so, but impudently stretched forth his hand, together with him into the Dish, as if he had been his equal; and this is that he, who shall dip his hand; and when from hence the Disciples did not understand who was the Traytor, he dipped Bread and gave, and immediately they knew him: Others, They did set before them two Dishes and each six of them dipped in one Dish, and Judas was of that Company which dipped with our Lord, and therefore he said, That he who shall dip with me shall betray me: Some say, That he did not Reveal the Traytor, until he washed their Feet, and gave them the Mystery; but this is not true.

And the Son of Man goeth away; That is, shall dye, As it is Written of him; and if it be so Written concerning him, That he shall dye; Wherefore was Judas to be blamed, who accomplished what was Written? We Answer, That he did not accomplish what things were Written, that he might ful­fil them, or with a good iniention; so neither did his Cruci­fiers Crucifie, him for the Accomplishment of Prophecy, but for an Evil Intention; and neither, because things were fore­told, do they who accomplish them, remain without Judg­ment and Vengeance; for between the Speech of the Lips, and the accomplishment of things; there is placed a freedom, and every one shall be Rewarded according to his Freedom and Will; and if thou shalt not require the Will of him who is to perform the Deed, thou shalt free the Devil from many Accusations, and those who perform his Will; and if Judas had not betrayed him, without all doubt some other had be­trayed him, and if another had not, Providence had been ex­tirpated: for he who is Wise in all things, knew how to Govern and Dispence his Affairs, and also without the Trea­chery [Page 8]of Judas, or the Evil Intention of the Crucifiers, for his Wisdom is Opulent, and his Doings Incomprehensible.

But Wo to the Man by whom. He bestows a Wo on the Man who was Minister by constraint of Providence, and in­couraged those his Disciples, that they might not think that he was betrayed out of Weakness.

And Judas the Traytor gave unto them a Token, he it is whom I shall Kiss. For it was the Custom of the Disciples, that he who came from afar off, should Kiss Christ on his Mouth, and Judas made use of this Custom for a Token to the Jews; Others, Judas thought that he might have decei­ved our Lord herewith, when he shall see me Kiss him, he will think think that I kissed him out of Love to him, and not that I am to betray him; whereas Christ, who knew Se­erets, knew very well what he designed: Wherefore had the Jewish Ministers need of Judas to betray him; had he been willing to have concealed himself; for he had Power, as Lord, at all times, to change his Visage; and had he designed not to have been known, he had neither been known by his Voice, nor by his Visage, no more than he was known to Mary Magdalen, when he arose from the Dead, and after­wards made himself known by his Voice, when he called her Mary; and it is evident from this, that John Reports, Whom seek ye? And they said, Jesus of Nazary; because, they did not know him: But how was it, That Judas who was conti­nually with him, did not know him? Because he did conceal himself from them, and they did not know him, until he was so pleased, and Revealed himself, and said, I am he: Moreo­ver, the Jews stood in need of Judas, to betray him unto them, that he might be an excuse for them, they saying, That his Disciple betrayed him; and had he not been Wicked, his Disciple had not betrayed him.

And they laid their hands on him, and took him; That is, forasmuch as he had fulfilled his Dispensation, and there re­mained the Passion, Death and Resurrection; he yielded up himself, and was taken.

MATH. XXVII.

WHen the Morning was come, Vers. 1. they took Council against Jesus; That is to say, that they might put him to Death; for they consider'd and consulted together, early in the Morning; Forasmuch, as they fear'd, lest the peo­ple should Rise in Commotion, and Rebel against them, as at other times they had done; and they understood not, that he had consented to put himself into their Hands.

And they bound him. Vers. 2. Viz. They bound his Hands behind him, and led him to Pilate. Viz. Forasmuch as their Autho­rity was Abolish'd, and they could not put any one to Death. They led him to Pilate, that they might make shew, that they did not Murther him by their own Power, or Tumult of the People, but in the Form of a Legal proceeding Judicially, as a Traytor to Caesar, and a Seditious Person; [...] This Word is by Exposition a Judg, Governour, Prince.

Then Judas the Traytor, Vers. 3. when he saw that Jesus was Con­demned, Repented himself; That is to say, in such manner as the Evangelists recites his Condemnation; for had our Lord been Righteously Condemned, Judas had Rejoyced, and would not have Repented, nor would he have called that In­nocent Blood which he had betray'd; but the Cause was, that the Priests had unjustly pronounced Sentence against him: And observe, That Judas did not Repent, till his Sin and Ini­quity was accomplish'd; for so the Devil deals with his Ser­vants, not permitting them to observe their Iniquity before it be fulfilled: Wherefore was not Judas accepted since that the Evangelist saith, that he Repented? Because, he Repented of Disposition, and not voluntarily, and for that he did not per­fectly Repent, for that he went out, and hanged himself, with­out applying himself to Repentance, was the work of a Devil, [Page 10]who caused it. Others say, that his Repentance was not sincere and spontaneous, but proceeding from fear, for he did not truly Repent, but seared the same fate with the Sodomites, Dathan, and Abiram, because he had betrayed innocent blood. Others are of opinion that he was not accepted, for as much as he did not believe that Christ suffered on his own accord, for had he been of that belief he had been converted, as was Simon, and had not hang'd himself. Thirty pieces of Silver, viz. Thirty Pence.

I have sinned in that I have Betrayed the innocent Blood, Vers. 4. lest it should be thought that he had betrayed him as finding some Evill in him, it was so ordered by Divine disposition, that he should say before the Chief Priests, I have sinned in that I have betrayed Innocent blood.

What is that to us? Thou knowest. Hereby they cast the blame on Judas as if they had been clear of the matter; whereas if they had been so pleased, he had not been Cruci­fied.

And he Cast down the silver in the Temple; Ver. 5. viz. he earnestly contended with them to take it back again, and they would not receive it; he therefore cast it down in a fury and went his way.

He went and hanged himself. Acts. 1.18. Mathew sayeth thus; but Luke in the Acts writes that he burst in sunder in the midst, and all his Bowels gush'd out; A Reconciliati­on of the diffe­rence between the Evangelists concerning the Death of Judas. and both are in the Right: For there was strangling and bursting in the case, and every of the Evange­lists writes of the one; for after he had cast down the Silver in the Temple, he cast a Rope about his own Neck in a Wood belonging to his House; and it happening that some passing by saw him hanging, and loosed him before he was choaked. Others say the Rope brake, and that for some days after he was sick, and swelled to so large dimensions as that a Cart could not bear him, and his head was sore puffed up, and his eyelids so swolne, that he could not see. And Papias saith, That his privy Members were mightily enlarged, and that putrid mat­ter, abominable stench and Worms proceeded from them. Epi­phanius saith, That he lived four days after his Suspension, & that he was cut in twain,Epiphanies his Opinion. and that his Bowels gushed out. Others, [Page 11]That he died of that Disease, and they did not bury him, for that it was a custom to leave those unburied who hanged themselves: Wherefore he did stink and became offensive, and a Nusance to the Inhabiters round about, and they were forced to remove him thence on a Bier; and when they lifted him up he fell, and bursted, and all his bowels gush'd out. It is said by St. Luke in the Acts of the Apostles, Let his habitations be waste; That is to say,Acts 1.20. after they had buried him, the ill savour of his house offended the inhabitants, and they removed thence the stones and the rest of the materials, and so his habitation became waste, to wit, Scariot, and uninhabited. His house was seated in Jerusalem.

Because it is the price of Blood. Vers. 6. Hereby they plainly shew that they bought his blood at a Price, and did not put him to death as guilty.

And bought with them the Potters field to bury strangers in. Vers. 7. That is to say, for a Sepulcher of strangers, and to cover the wickedness of the murder by their pretended provision for stran­gers, and while they labour by pretext to conceal their fraud, God on the contrary ordains that the names of both should pe­rish, as well of the Potters as of the strangers,Vers. 8. for it was called the Field of Blood; he calls Agorsa the Field or Land which belongs to one that makes Potts and Vessels and such like Potters ware, and this man was one of these three; either he made Earthen Ports, or his Ancestors were Potters, or his Name was such as imported Potter, as they call men by many and sundry Names.

Took the thirty pieces of Silver; Vers. 9. those things which the Jews did wickedly and voluntarily, were the accomplishment of the Prophecie. These words were set down as a Parable, which the Prophet converts by application into matter of Fact,An Error of the Translator Corrected. John 18.33. as this, Out of Egypt have I called my Son. These words Took thirty Pieces of Silver, are not written in Jeremy, as we find in Ma­thew; but are written in Zachary; and by Error, the Transla­tor wrote Jeremy instead of Zachary.

Pilate entre'd into the Praetorium, Viz. the place where the King or Judg sits and gives Judgment in publick Causes.

Art thou King of the Jews? Vers. 11. Because the Jews accused him [Page 12]they added that he said of himself that he was King, and Pilate being above all other thing most Solicitous hereof asked him this question; for he thought this a matter against the Roman Government, and that it behoved him who was set up in the place of Authority, as a Warden or Judge, to be more inquisitive thereof than all others,

Thou sayest: Ver. 12. Which was a much as if he had said, I am.

And he gave him no answer; that is to say neither to Pilate nor to the Jews; for they had not profited by his Answer more­over over that the words of Isaiah may be fullfilled, He was dumh and opened not his mouth.

And he wonder'd mightily: Ver. 14. that is to say, it being so easy for him to speak and get the victory, there being no cause of death al­ledg'd against him he was silent.Luk. 23.9. Luke says that Jesus answered him not a word; that is, to Herod he gave no answer, nor wrought a miracle before him, lest they should rescue him from the Cruci­fiers by force (he being a Gallilean) and so retard his sufferings from the Cross, which he was prepared to undergo. But Herod contemned him, because he neither answered him nor wrought a miracle before him.

Chastise him therefore and let him go: Luk. 23.16. That is to say, cause him to be scourged and permit him to depart, for Pilate himself perceived that they conspired against him, and it was the custom to dismiss at the Feast one that was Chastised.

The Jews said unto him, Joh, 18.31. It is not lawfull for us to put any one to Death; That is to say, it is lawfull for them to execute to death in another manner than that of the Cross (which is manifest by their stoning of Stephen, but as to Christ they said, It is not lawful for us to put him to death as a Traytor or Rebell against Caesar; and as one that taught the Jews to rise in Rebellion against the Romans; so that being to be put to death under that notion, he might not receive any favour at his Death, being one that suffered for a Capitall offence.

Moreover it is not Lawful for us; his transgression is not one­ly against us or our Law: but his insolency reacheth so far as to offend Caesar also.

Again Divine Dispensation utter'd this by their mouths, that the speech of our Saviour before he was betrayed, might beful­filled

My Kingdom is not of this World: Jo. 18.36. That is to say, The matter is not as the Jews Accuse me, that I am a Rebel, an Usurper of an Earthly Kingdom.

If it were of this World: That is to say, this Temporal Kingdom is Slippery and Deceitful; and it needs Ministers or Souldiers to content for it; but my Kingdom needs none such; because, it is Powerful, and sufficient of it self; and by this he shewed, That he was by Nature the Son of the Father, the Heavenly King, and Creator of all things; and that he was not as the Jews said, One that would Raise a Rebellion a­gainst Caesar, Usurp an Earthly Kingdom, or Power.

It was a Custom to loose a Prisoner to the People; Mat. v. 15. That is to say, the Releas'd one at a Festival, in shew of commiseration, and not at every Feast, but that of the Passover; and this was, That they might Grace and Honour the time of where­on they were Releas'd from the Egyptian Bondage.

Called Barabba. V. 16. Jesus was his Name, who is here called Barabba; for so it is Written in the Gospel of the separated; and it is more evident from what Pilate said, in the 22d. Vers. What shall I do with Jesus, who is called Christ? Where­fore he was called Jesus; and the Evangelist was unwiling to Write his Name, that none might in his Book bear the same Name with the Lord Jesus.

Have thou nothing to do with this Just Man. V. 19. She did not speak to him in the House; because, she was not acquainted with the matter; for, what was done in the Night by the High-Priests unto Jesus, she knew not, he being not brought to Pilate till the Morning; and then hearing that her Hus­band sat on the Tribunal, to Condemn Jesus, she sent unto him, that he should have nothing to do with that Just Man. Or, when she Dreamt, she understood not the Interpretation there­of, otherwise she would have told him of it; but when she saw the City in Commotion, she understood the Dream, and speedily sent unto her Husband: Nothing appeared to Pilate in a Dream; either, because he was unworthy, or for that, if he had seen any thing in a Dream, the Jews would not have believed him, but would have said, These things he feighneth, as having a mind to save him: Or, perhaps he would not [Page 14]have Revealed the Dream, lest he might have been Accus'd, knowing that he should not thereby have saved him. Pilate's Wives Name was Lognia.

19. An Errour of the Calcedoni­ans and Arme­nians retorted. For I have suffer'd much in my Dream this Day concerning him. The Calcedonians, and with them the Armenians, may be asham'd for computing the Day from the Morning; for be­hold, Pilate's Wife in the Night was affected with the Dream; and computed the Morning together with the Night, which was passed, as Mathew Writes: The day therefore is composed of 24 Hours, and begins from the Evening, as we compute. Inasmuch, as she said, I have suffer'd: This is signified, that when she was disturb'd with a Terrible and Violent Dream, and design'd to keep her self awake, and to decline it, the very day Light inclin'd her to Sleep, and vexed her, and that often.

Why Pilates Wife revealed not her Dream at home to him But why did she not declare the Dream to her Husband at Home? Some say, That he lay elsewhere that Night, and therefore she sent unto him. My Lord Ephraim saith, That it was so wrought by God, that she forgot the Dream, and did not reveal it to her Husband in the House, in that sending to him in the Court, after it came into her mind, the Hearers might fall into Admiration; and when the whole City was in Commotion against her Husband, concerning Jesus▪ she sent word unto him, That he should not fulfil the desire of the People, but preserve Jesus.

Several con­jectures of her Dream. But what was it she saw in a Dream? Some say, That she saw Dragons encompassing her, and endeavouring to hurt her; but Christ did not permit them so to do. Others are of Opini­on. that she saw our Lord as Judge of all Men, extending his Power to the utmost reach of Jurisdiction; and before him the Billows of a fiery Sea. and he sitting on an exalted Throne, and a dreadful Tribunal, the Angels Ministring in his Sight, and all Creatures trembling before him, and Voices proclaim­ing bodily, This is Jesus King of the Jews, who is to be judged before Pilate.

Others say, That she saw terrible and Hideous Sights, full of Horror in her Dreams; but they set not down what they were.The causes of Dreams. Now Dreams are thought to proceed from Diurnal Medita­tions [Page 15]and from the four Humours;The 4. hu­mours. to wit Effluctions there­from, as the Physitians say, When Black Choller prevails, one perceiveth Dark Places and Obscure, being Imprison'd in Darkness; but when Yellow Choller is predominant, one perceives Fiery Flames and Torches, Wine, Merriment, and Singing: When Blood abounds, one fancies Slaughter and Effusion of Blood; and when Flegm is redundant, Rain. Swimming, Rivers and Floods are fancied: But Dreams which come from Satan, are according to the Phantasie;Satan. such as are pleasant Embraces, and Kisses.God. But such as proceed from God, are as this of Pilate's Wife, of Joseph, Pharoah, Nebu­chadnezar, and Abimelech, of Daniel,Visions. and of Joseph the Husband of Mary.

But the High-Priest perswaded the multitude to ask Ba­rabbas: Ver. 20. And all this was out of a desire they had to Mur­ther him; and they saw that the Rules complyed with the multitude in what they asked of Pilate.

Who will ye that I let loose unto ye? Ver. 21. He made them Ar­bitrators, or referred the matter to their Election, for he ho­ped they wou'd have been ashamed, to say openly; Let Christ he Crucified; but neither cou'd the Words of the Judg shame them, nor wou'd they be Prohibited by the Feast; nor by the Admonition; Beware how ye Crucifie the Just one; wherefore the Judg adds unto Jesus, the Name of Christ, to distinguish him from Barrabbas, who was also called Jesus. Moreover, he termed them Lords, hoping they would be ashamed, and dismiss him.

But they said Barabbas: Altho, of Evil Will they asked Barabbas, yet Divine Dispensation concurr'd with them,V. 21. whe­ther they wou'd or no. For Barabbas resembled Adam, for as Barabbas Sinned and was bound; so Adam by reason he had Sinned was bound in Hell, and as Christ was Crucified and Barabbas loosed; so was Adam loosed from the Chains of Hell, Christ being Crucified for him.

They all said, Let him be Crucified. V. 22. Instead of Accusing him of any Fault, as he did so. or so; they were made Judges, which was very absurd; What shall I do unto him? They snatch'd him from his place; because they were made Judges; [Page 16]and this was, either, because he was Blind, and did not under­stand, or because he was afraid.

Crucifie him; 22. That is to say, hang him on a Tree; for they did not say, Murther him, or put him to Death; but, Cru­cifie him; that they might give out concerning him, that he was a Seducer, and Blasphemer; therefore deserv'd to be Crucified; and for that Crucifixion was a Reproachful Death, they cryed, Let him be Crucified: Moreover, That they might bring him under the Curse of the Law; Cursed be every one that hangeth on a Tree; and altho, they did fulfil this out of an Evil Conscience, yet Divine Dispensation confirm'd that by their Mouths what he had foretold, he would bring to pass, that He should dye the Death of the Cross: Moreover, As the Crucifying of him was the Cause of many Evils; so the ingeminating of the Word, Crucifie, Crucifie, was a great indication of their Fury.

He took Water and washed his Hands; V. 24. For he was brought to a streight, by the Commotion of the People against him; because of his Words, which imported that Christ was Inno­cent; therefore he called for Water and Washed, that by the Washing of his Hands, he might signifie the Purity of his In­tentions, from being guilty of this Judgment, which was be­yond the Law of Righteousness; yet Pilate was culpable, be­cause he appeared to be Pusillanimous,Pilate proved guilty of Christ's Death. and Timerous; had respect to persons, and was willing to please the Jews; for he might justly have suffer'd him to have escaped from them, if he had pleased, as the Centurion permitted Paul to go his way; for he also knew it was a Commotion & Tumult, yet would not there­fore permit the Jews to put him to Death: But some say, Pilate durst not set him at Liberty; because, they said, he made him­self a King; but it behoved him to have enquir'd, whether he had found in him any kind of Rebellion; whether he had provided any Ammunition, whether he had Rais'd Souldiers. Now since he discover'd no such thing, and was induced to have respect to Persons, Christ did not free him from Guilt; it is certain therefore, that his Fault was a sluggish Weakness, or softness of Temper.

Others say, That forasmuch as he saw that his Wife had sent unto him, and the Jews were stirred up against him, he knew not to which Party he shou'd encline; and being thus brought into Doubts and Shame, he shou'd according to the Custom then in use amongst them, have freed Jesus; for eve­ry Feast they let loose a Prisoner.

Pilate was a Type of the Gentiles, who were not guilty of the Blood of Christ; for tho' he were of the Gentiles, it be­hov'd the Jews to Repent, by reason of what Judas said, I have Sinned, and for that he hanged himself; as also for the Dream of Pilate's Wife, for the Washing the hands of Pilate himself, for his Prayer in their behalf; Father forgive them; and for the Miracles which were wrought on the Cross.

His Blood be upon us; That is to say, let his Judgment be Avenged on us, if we have not justly deliver'd him unto thee. Moreover, They say, that even sensibly in matter of Fact and Reality, this sticks unto them, for the Smell of Blood conti­nually Reeks from them. Furthermore, O Jew! if he did offend, wherefore dost thou draw his Blood on thy self, and shew'd, that he is blameless; forasmuch as thou hast drawn his Blood on thy own Head. Again they drew Blood on them­selves and their Children, and engaged for the Infidelity of their Children; and that Rebellion should stick unto them; but our Saviour did not confirm the Sentence upon them, but receiv'd as many of them as Repented, as Paul, the Pharisees, and very many of those who believed in Judea.

And Scourged Jesus with a Whip. Here again Pilate Con­demned himself, for though he cou'd not save him, 'twas not lawful for him to Scourge him; but this he did to gratifie the Jews, and that he might place a favour on them: This Scour­ging of him fignifies, that he commanded; and they bound him to a Pillar, and Lashed him with Whips. Again, this was the Law with the Romans, that he that was to be Crucified, must first be Scourg'd with Whips; which he practis'd with our Lord, whom he Scourg'd, and then deliver'd him over.

Then the Souldiers of the Governour; That is to say, the Executioners, who Ministred under him, went to the Preto­rium [Page 18]in which Caesars Image stood, and wherein was drawn together the Army.

The whole Band; That is to say, the Company of Roman Soldiers.

And they took off his Garments. This is the Mystery; as the Sheep was before the Shearers, and the Shearers flee­ced the Sheep of his Wool, he taking off his Garments, dis­graced Principalities and Power; for as the first Adam was Naked among the Trees; so the Second Adam was left Naked in the place of Judgment.

And they put on him a Scarlet Robe. When a King or Em­peror of the Romans was inaugurated, these Five Things were done unto him.

• 1. He was Cloathed with Purple Robes.
• 2. A Diadem of Pearls was put on his Head.
• 3. A Scepter of Gold was put in his Hands.
• 4. His Ministers fell on their Knees and Worshipped him.
• 5. They Saluted him, saying, Hail our King.

And because they said, that the Cause of his Death was Treason against Caesar; therefore, in this deluding manner did they put on him this Purple Robe, and set on his Head the Crown of Thorns, and made him hold in his Hand a Reed, and Worshipped him; saying, Hail King of the Jews; for behold, now thou art made King of the Jews, as thou soughtest to be, and as Pilate called thee. This Coat called Clamys, had no Seam, and one of the Kings Dedicated, and gave it to God and the Temple in Jerusalem; 'twas Dyed in the Blood of a Fish called in the Latin Tongue, Murex. Garments dipped in this Blood, yield two different Colours in two different places; in the Light of the Sun it appears Pur­ple, but in the Shade Scarlet; and not as some say, that the Figuration thereof was Purple, and the ground Scarlet: But John instead of a Clamys, saith Purple. These were placed in the Temple, and were bestowed by the Aegyptian and Grecian Kings, on the Kings of the Macchabees; these the Priests fetch'd from the Temple, and presented them to Pilate, and said, Behold the Purple which befits him, seeing that driving at the Kingdom, he Rebels against Caesar.

Some say, That this Coat was given by the Grecians to Jonathan Machabeus.

Others say, That this Garment wherewith the Soldiers en­roabed him, was brought by the Priests from the Temple, and did so, because they fear'd he should fail to dye, and therefore brought this Robe from the Temple, and Cloath'd him therewith; that if any thing should happen in hindrance of his Death, they might have said, He cannot be saved, be­cause he touch'd the Holy Vestment, being no Priest; and it's certain, that the Law requires he should dye.

Others say, This happen'd by Divine Providence; for seeing they were to strip the Altar of his Father, he sent a Garment to cover it: Furthermore, They Cloathed him with a Clamys of Scarlet, for it was lawful only for Kings to wear Scar­let.

Others think there were two Garments, and that at first, they put on the Scarlet, that is to say, the Red Robe, and af­terwards that of Purple, and every one of the Evangelists say the same thing; Mathew calls it from the Ground, others from the Figure.

Others say it was one, but yeilded a shew or cast of two co­lours, Moreover by their cloathing him with Purple, he re­stored unto us the Glory whereof we devested our selves in transgressing the commandments, and this shall be compleated in the world to come.

Purple signifies his Kingdom, his Humanity, his Divinity, but Scarlet signifies his Humanity, his Blood, the Bloody Sin which he nailed to the Cross. Furthermore, John says that they plaited a Crown of thorns and cover'd him with purple Cloaths, and Ma­thew says that the Soldiers of the Governour cloathed him with a garment of Scarlet, and therewith derided him; Mark saith that the Soldiers led him to the Praetorium or Judgment seat, and cloathed him with Purple, and put on him a Crown of thorns: Luke saith that Herod as well as his Soldiers despised him, and derided him, cloathed him with Scarlet Robes, and sent him to Pi­late, both Herod and the Soldiers derided him, and desired to apply unto him such things as belonged unto the King, and [Page 20]one made thorns a Crown for him, and another put into his hand a Reed, after the similitude of a Scepter; and one of the chief Priests brought the Robe and gave it to the Soldiers there­by to deride him.

Jacobus de Sarug sayeth that these were one of the Purple Robes of one of the Kings which had been offered to the Tem­ple as we have formerly say'd, and in this Gospel it is only writ­ten that the Soldiers of Herod did put it upon him.

And they plaited a Crown of thorns that is to say the Crown which they put upon him, there were two things in it, a cir­cumference (or circle) and thorns of brambles, which were great and blossoming, and they grew in Woods and watery places; the Crown of thorns was for a Diadem, he was adorned with a Crown after the manner of a Victorious Champion, as God, and King; the Crown of thorns in token of rooting out the Curse against Adam, the Earth is Cursed for thy sake. Furthermore, as the first Adam planted the Curse and Briars, so the second Adam has Eradicated the Curse, and the bryars, by a Crown of thorns. Moreover he has taken away the universal Sin which encom­passed the world, for his Crown was Circular, wherein were tor­menting thorns, a type of Sin tormenting the Soul.

And a Reed in his right hand; A Reed instead of a Staff of Go­vernment; that is to say, a Scepter and Rod of Gold, such as Kings used to bear in their hands, but otherwise then they designed, they signified the truth of things which were to come to pass; for by the Reed in his right hand, he gave a demonstration of his never failing authority, signifying that by this Scepter he would cancel the Instrument of Obligation, which was written a­gainst us by Adam; a Signification also it was, of the Killing and Wounding of that Serpent which Inchanted Eve; for a Reed is naturally terrible to a Serpent; and we are used there­with to torment and kill Serpents.

And they Kneeled on their Knees. Genuflection and Wor­ship signifie, the Conversion of the Gentiles to our Saviour, and delivery from Idolatry, and that he would make us his True Worshippers.

And they Spat on his Face; That the Prophecy of Isaiah may be fulfilled; I have not turned my Face from the Contumely of Spittle; and the Pharisees who are Domesticks, my Heaven­ly Father has permitted them to be Rebels and Actors against me.

And they took a Reed; Viz. The Reed which he held in his Hand, and struck him therewith on the Head, that he might Exalt our declined heads, who by our Deeds was brought low. During the time of all these contumelious Reproaches, neither the Priests, nor Elders, nor People of the Jews drew near, but stood afar off; and Judg'd, that forasmuch as they had not yet Eaten the Passover, and had preserv'd themselves from fa­miliarity with the Gentiles, they shou'd be unpolluted; for tho' they might have eaten it from the Evening, they put it off till they had put Christ to Death, that so they might eat the Passover without fear.

Thou hadst had no Power against me at all, had it not been given thee from above; That is as much as to say, The Father has withdrawn his Grace, and left thee to thy Liberty of doing this; and it is known, he was guilty of Sin, from what fol­loweth in the same Vers. Wherefore, he that betray'd me unto thee, his Sin is greater than thine; whereby he sheweth, That Pilate was guilty of Sin, altho the Sin of the Jews was grea­ter than his; and he concludes him under Guilt, because he pronounced him Innocent; and yet set at Liberty one that was Guilty.

A Place called the Pavement; Viz. A place which was laid even, and flagged with Stones.

Pilate said unto them, shall I Crucifie your King? Hereby he Reproach'd them, but they would not be put to shame: Moreover he derides them.

They say unto him, We have no King but Caesar: Hereby they wou'd have terrified Pilate; and because they denied him, even at this great Feast came upon them the mighty Destruction of Titus.

They found a Man of Cyrene, whose Name was Simon. Our Lord first bore his Cross, and went out of the Pretorium, and afterwards they made Simon the Father of Alexander, and [Page 22]Rusus to bear it: The Wood of the Cross was called Sahka which signifieth Pardon or Remission, and they took it from Solomons Porch, and one of the Crosses was of Cedar, ano­ther of Fig-Tree. My Lord John saith, That this Wood was set up as a Sign, to the end, that though they could not ap­proach unto it, yet they might see it; others say, That it was of that Tree which held an Offering in the place of Isaac; for Abraham cut it down, and brought it for a Testimony, and it was preserv'd till the coming of Christ; and they perceived that it was placed in the Porch, and brought it away; and the first Judgment that was given in the Porch, was that of the two Harlots whom Solomon Judged, and the latter, was that of our Lord; after which it was destroyed, and no more Judgments given therein.

Him they compelled to bear his Cross. Observe, they accu­sed Christ, because he bad the Man sick of the Palsie to take up his Bed; and these, on a Day to be doubly Honour'd, com­pelled Simon: he who gathered Sticks on the Sabbath Day was Stoned, and these made a Jew bear Wood on the Sabbath, and that which was worse, they Crucified Christ, and the Thieves on the day of the Feast.

Others say, That Simon was a Jew, but of the Gentiles; they gave his Cross to Simon to bear, by way of Disgrace; as others bear Ensigns of Royalty to a King, so they made Si­mon bear his Cross. And this is certain from hence, that it is not Written, that the Thieves did bear their Crosses, but that there came with him two Malefactors. And as Simon bare his Cross and was not Crucified, so our Lord was Cruci­fied not for himself, but for others: Furthermore, when Satan perceived what good things there came from the Cross, he made the Jews give his Cross to another, that the Good which was to be wrought by his Death, might come to pass by o­ther means, and not by the hands of Jesus; and that all the World▪ might look upon him who carried the Cross, and not upon Jesus. Yet the Will of Satan was not performed; for tho' another bore the Cross, yet the Cross bore Jesus, and all the Good was wrought by him.

Again he did as did the ancient Patriarchs and Prophets; for they indeed prophecied and did not suffer; but Simon carried the Cross, and another was Crucified: Moreover, it was to teach us, that whosoever will be his Disciple, must take up his Cross; and that the Prophecy might be fulfilled, that his Dominion is upon his shoulder; that is to say his Cross, by which he exerciseth Do­minion over things in Heaven, and Earth; and as Isaac bore on his Shoulder the Wood of his Sacrifice, so our Lord bore upon his Shoulder the Cross.

Wherefore did not God permit Abraham to slay Isaac? That the Seed of Abraham might not follow the Custom of the Prophane Gentiles, who Sacrificed their Sons to Devils, and to learn by Abraham, that God delights not in Slaughter, but in true Love.

But since there are many kinds of Death, Why did he suffer the Death of the Cross? To the end, that when he should be lifted upon the Cross, he might draw all Men to him from the Earth; and that he might Sanctifie the Earth, by the Sprink­ling of his Blood: Moreover, That he might publish the put­ting off his Flesh to the Principalities; for the Powers of Sa­tan for the most part reside in the Air: Again, because by the Tree also, Death entered; so by the Tree came Salvation, when he was mounted thereupon; and that he might free us from this Curse, Cursed be the Earth for thy sake; he suffe­red a Cursed Death, according to what he said, Cursed be e­very one who hangeth upon a Tree; and that he might bless us with all the Blessings of the Spirit.

And there came behind him a multitude of People and Wo­men, who Lamented; This was the custom, that when any sad thing happened, the people gathered themselves together, and Women grieved and wept.

And this is it which is said in John; Ye shall seek me, and shall not find me. My Lord John saith, Here they sought him Lamenting and Weeping for him. Cyril saith, That they Wept and Lamented, because Woman kind are prone to Tears, be­cause of their soft Constitutions, or Tenderness of Consci­ence: Moreover, the Weeping and Wayling of the Women, was a Sign of the Destruction of their City.

But Weep for your selves and your Children; That is to say, a bitter Destruction is coming upon you.

Blessed are the Barren; That is to say, you shall count them happy who have no Children, when ye shall see this sharp Destruction from the Romans.

If with the Green Tree. Green he calls himself, who was Delightful and Fruitful; That is to say, he wrought Miracles, affording Teaching and Preaching; and if after these things, the Romans and Grecians Reproached and Despised me; What will become of you? What will they do with you, who are dry Wood, and fruitless; because they find nothing use­ful in you, they will have no Pity for you. Christ is the Green Tree, the Jews the Dry, and the Romans the Fire.

And they came to a place which is called Gagultha, which is Interpreted a Skull; that is to say, the Syrians call the Pan and bone of the Head, a Skull; but Interpreters say, that when Noah enter'd into the Ark, he took with him the Bones of Adam; and that going out of the same, he di­vided them among his three Sons; to Shem as to his first born, he gave his Head, to Ham and Japheth the rest of his Bones; accordingly, he divided the Earth between them three, to Japheth fell the Northern part, to Ham the Sou­thern, and to Shem the Middlemost, to which belonged Je­rusalem; and they say, that by way of Mystery, the Skull of Adam was buried in the self same place and Earth whereon Christ was Crucified; and that when Christ was Crucified, they fix'd his Cross in the Mouth of Adam, to the intent, That in the very place where Death and the Fall first happen­ed, Life and Resurrection might there begin. Moreover, he was Crucified in this place; because, therein were Admini­stred the Mysteries which prefigured the Crucifixion; for from Generations, and many years it was kept for this Use. There­in Melchizedeck exercised the Sacerdotal Function, and effe­red Sacrifice and Oblation thereon: Also, David built an Al­tar, and interdicted Death; and finally, this was the Thresh­ing Floor of Arnon the Jebusite.

And they gave unto him to Drink, Vineger mixed with Gall. Mark saith, They gave him Wine mixed with Myrrh, but he [Page 25]did not take it; for it was a Law with them, to give Wine to him who is Crucified, to the end he may become forgetful, and unsensible of his Passion: and they gave him Wine mix'd with Gall; but he drank it not.

• First, because his time was not yet come.
• Secondly, The Prophets did not Prophecy of him, that he should drink Wine mix'd with Gall. They oftentimes offered him Vinegar to drink (thereby deriding him) before and at his Crucifixion, which is manifest from hence; that they did not offer it to the Thieves that were Crucified with him; and he drank not the Vinegar; because, as Mathew saith, The time was not yet come.

They divided his Garments by Lots, That the Prophecy of David may be fulfilled; but this did they by way of Derision.

And they divided them into four Parts; because there were four Chieftains of the Soldiers; and he had a Tunick, an head-covering, a Shash, and Sandals; and because the Shash was small, they were willing to divide the Tunick, and to add to the Girdle, for the which (because they divided it not) they cast Lotts, and it fell to one of them.

They divided his Garments into four Parts: The Mystery hereof is, that they were guilty of four-fold Sin.

What every one should take; that is to say, what part of e­very one of the Souldiers should take of his Garments, and who should have the Tunick, or Girdle

His Tunick was Seamless from the top, being all Woven: It was the custom in the Land of Palestine, to weave two pieces of Cloth, and to stich them together above the shoulders, and so make a Tunick, and they called it without seam from the top, that is to say, woven without, that stitch above the shoulders. Moreover that it was seamless, shews the meanless of his attire. Furthermore, he calls his Body a Tunick, and that it was with­out seam from above, sheweth, that he brought not his Body from Heaven but that it was united to him from Mary; and in as much as it was intirely woven, is signified, that the Word united to it self a compleat living Body, endowed with a Rational Soul; and that they did not divide it, sheweth, that after this union, Our Lord was not to be divided, or seperated [Page 26]into two subsistances. Again his Tunick signifieth faith, which is one and undivided, and that there is one Lord undivided into two, and incomprehensible; his Coat fell to the Soldiers, who were of the Gentiles, and not of the Hebrews; because, the Gentiles were heirs to the faith in Christ.

And they sat and watched him; that he should not be snat­ched away by his Kinsfolks; and this they did peculiarly, as to our Lord, at the command of Pilate; or they watched him, to observe whether or no he was dead; and they put over his head, the cause of his Death: Luke and John say, That it was written in three languages; Hebrew, Latine, and Greek; Pilate did this, that he might be revenged of the Jews, and that he might excuse himself, for that they accused him as a Male­factor; moreover, this was the guidance of divine providence; for the Crosses were hidden under ground; and a long time after this was known to be that of Christ, by the Table which the Judge had placed thereon,

Others say, that he feared, least that when enquiry should be made after his death, and he found innocent, he himself might be accused and therefore wrote on the Cross, the pre­tence of his Death, in three Tables, that three languages might testifie that the Jews crucified their King: Moreover three witnesses gave testimony, alluding to this, that they Crucified one of the Trinity. But the Writing pleased them not because they thought they should be thereby reputed Rebels, if he who was their King were crucified; they sayed therefore, Write that he say'd he was King; and not that we owned him as such; but he did not alter the Inscription, because Judges are not accustomed to vary from what they write, as also that he might reproach the Jews.

And two Thieves were crucified with him; he on the right hand was called Titus, and he on the left hand, Domeus. More­over they did this with an impudent intention, that forasmuch as they crucified him with Thieves and Murderers, he might be deemed one of like guilt with them; and that by a pretended community in so flagitious a Crime, his Majesty might be ob­scured. But against their will he fulfilled the Prophecy, in that he was crucified with evil doers.

Destroy the Temple and baild it in three days: Mark fayeth Ah thou that destroyest the Temple, and buildest it in three days; and these words denotes their reproach and blasphemy, as if they had said, He that gave out that he would build the Temple in three days, is not able to preserve himself.

If thou beest the Son of God, come down from the Cross: But he did not descend from the Cross, because he was the Son of God; for he who knows that if he dyes, he shall not rise again, flyeth from Death; But it became not him who is assured to rise after 3 days, and by his Deaths to destroy Hell, and triumph over Death, to have come down until Justice had been fully satisfied by his Death.

And likewise the High Priests reviled him: That is to say, the Seribes, the Doctors of the Law, the Priests and the Elders who were there assembled, to take care that the Execution should not be delay'd nor prevented.

He brought others to Life, inasmuch therefore as they testi­fied that he reviv'd others, they condemned themselves; for if he revived others, he might not have dyed; or Dying he might rise again.

Let him now come down from the Cross and we will believe in him, for if he were King of Israel they sought to abolish his Kingdom, and if he had descended from the Cross they had not believ'd in him, which is manifest from hence that he wrought great miracles before his suffering on the Cross, whilest he suffer'd thereon, and after he had suffer'd; and yet they belie­ved not, so neither had they believed, had he descended from the Cross; and he did not descend from the Cross for at that time his Agony and contest was not with them, but against Death, to destroy it.

He trusted in God: Are therefore the Prophets no Prophets, or the Righteous not righteous, because God did not deliver them from Dangers and Sufferings? But it is certain they were Prophets and Righteous; so in the Son of God.

The Thieves also who were crucified with him, reviled him: Some say that one of the Thieves only reviled him, and that he took up the reproach of one, and extended it to them both, according to the custom of the Scripture: As for Example, On [Page 28]my Rayment did they cast Lots;. whereas it is evident that they did not cast Lots upon is whole Rayment, but on his Tunick only.

Like unto this, Some of them doubted; whereas Thomas on­ly doubted.

Mathew and Mark say, that both of them reviled him, and all three say true; for when our Lord was nailed to the Cross, both reviled him; but after that he on the Right Hand saw the Wonders and Signs which were wrought on the Cross, and knew that they were not effected for his or his Fellows sake, and heard the Jews repeating high things of him, and calling him the Son of God, and King of Israel, and saw the Inscription of Pilate in three Tables, proclaiming him King, he confessed his Majesty, and ceased to blaspheme, and began with Praise, even reprehending and accusing his Fellow. Moreover the Thief on the Left Hand had one reprehensible property, for he blasphe­med, as did the Jews, judging him to be God:

But there were five praise-worthy Actions to be observed in the Thief on the Right Hand:

• 1. He rebuked his Fellow.
• 2. He confessed the wickedness of his Deeds.
• 3. He Justified Christ.
• 4. He acknowledg'd him to be King.
• 5, He begged, saying, Remember me, my Lord.

How knew the Thief that Christ was King?

We answer, That either he knew it by Divine Revelation, the Testimony of Pilate, who said, Shall I crucify your King? or of the Jews, If he be King, let him come down. For the Faith of the Thief is to be praised, for that he believed on him when he was in disgrace, and on the Cross, and not in his Kingdom and Majesty. So also the Christians, great was their Faith, and Rewards shall be given unto them, because they believed in a Crucified Saviour, who notwithstanding is God over all.

Again, The Thief being a Malefactor, who with one Word gained a Kingdom, sheweth that Christ is a Propitiation for Sins, and Lord of a Kingdom; but he was not Crucified as he was God, but as he was made Man; according to this, That [Page 29] the Word was made Flesh, and dwelt in as; and according to this, God sent his Son, and he was made of a Woman.

Some demand whether on the Friday he took up the Thief into Paradice? Some Men say no; for, if he had entred into Paradice, he had already receiv'd the fruition of Happiness promised to the Saints: And that none of the Saints hath yet receiv'd this fruition, Paul firmly asserts; saying, that None of those who have born Witnesses to the Faith, have receiv'd the Promise; for God has provided for us, that which is better, that they may not be made perfect without us. Unto whom we An­swer, That the fruition which he promis'd to the Saints, is not reserv'd in that Paradice, out of which Adam departed, but in the Kingdom of Heaven, whereunto Adam has not yet en­tered. The Paradice wherein Adam was, Adam's Eye saw, and his Ear heard; as also Eve saw and heard; but that which is in the Kingdom, no Man has yet seen; but after the General Resurrection, all the Saints shall enjoy it, and Adam together with them.

Others say, That in this he said, to day, he did not speak of that Friday, that the Thief should then be in Paradice, but concerning the Consummation (of the World) and they say, the very Truth, to day; hereunto they subjoyn a Coma, and then these Words follow, Thou shalt be with me in Paradice; that is to say, at the end of the World; and this is like to that Expression, In the day thou shalt eat the Fruit thereof, thou shalt dye; whereas 'tis certainly known, that he did not dye that day; no, not till he saw 930 years: But we say, that the Soul of the Thief entered into Paradice the self same Friday, for it was very congruous he should be admited to such an Entrance; forasmuch, as it was not from Divine, and Super­celestial means, and Inducements, but Human and Natural, that he confessed him. When Christ died on the Cross, his Soul only was seperated from the Body; for the Divinity was seperated, neither from the Soul, or Body; for it was once Supernaturally, and Incomprehensibly United, to both the Soul and Body; and when the Soul was seperated from the Body, the Body was laid in the Sepulcher, and the Soul went [Page 30]directly to Hell in the Inferiour Parts of the Earth, where all Souls from Adam to this time were imprison'd, and he Preach'd to all the Souls then kept in Custody, as saith St. Peter; and all the Souls that believ'd in him, he led, and brought them from Hell, and conducted them, together with the Soul of the Thief, that self same day to Paradice, out of which Adam departed; and so performed his Promise, he being that day with him in Paradice.

But those Souls which did not believe in him (as some of the Doctors say) he left in Hell.

Others say, he brought them thence, and left them in the Air, and that they were Transported by the Devils, to the extre­mities of the habitable world, and there take up their mansion until the General Resurrection, and from that Friday hitherto, every Soul departing from the Body, if it be just, goeth accom­panied with Angess to paradise, but if it be evil, the Devils carry it to the utmost bounds of the habitable World.

Furthermore to those who were alive athis coming into the flesh he preached in his own person; and to those who were before his coming, that is to say, from Adam til his Soul de­scended into Hell, he preached in Hell; and to those after his coming, by the Apostles and Evangelists. This Hell is a strait and dark Prison, placed in the lower-most parts of the Earth, and it is the Prison of all Souls; and because the Souls there could not plainly see the Divinity, a Soul Cloathed with the Divinity of God, the Word, went thither, and set up his Light, and Preach'd to Souls, and Released, and brought away all thosse Souls which he knew, by his Omniscient foreknowledg, to be capable of Mercy; he brought away the Souls of them, who would have believed in him, had he been Revealed in their time; and conducted them, together with the Soul of the Thief, into Paradice; and when he Preached to the Souls, they had Reason, Understanding, Consideration, Memory, Cogitation, Liber­ty, and with these Repentance also, without which, his Preach­ing had been in vain; and there was confirmed on them, a New Gift, That out of the Body they shou'd be Condemned, or Justified; the like whereof had not been, nor shallbe.

And when his Body was placed among the Dead, the Bo­dies also were sensible of his Power, as John was sensible there­of in the Womb; and those who believ'd in him, there he Ju­stified; wherefore (as we said) he Preached Life in his own Person, to these, and to those who were to be born, by his Apostles, and to those who were departed by himself. The which he, as Clothed with the Divinity, performed; and even as he was clothed with a Body, and spake with Men; be­cause they were not able otherwise on Earth to see him; so in Hell, because the Souls cou'd not see him, he was Clothed with a Soul, and Preached unto them; and even as on Earth he performed Miracles and Wonders, and some believed in him, and some not; so in Hell, he exhibited unto them a great Light, and of those Souls, some believed in him, and some not; and this St. Peter confirms, that he also Preached unto the Dead, that they might be Condemned, or Judged, as alive in the Flesh; and from the time his Soul departed from his Body, till it was United to it, it was in Hell, the Divi­nity being United with the Soul and Body, as we have said: Now, the Miracles which he performed in Hell were these; He hound Satan, loosed the Imprisoned Souls, and made his Light shine in the Bowels thereof.

Moreover, We have said, That the Devil before Christ was Crucified, might have Repented; but forasmuch, as he did not Repent, it is Written, that he is Tormented. So many Souls have hardned themselves in Hell, and have not Repent­ed, for which Cause they remain'd there.

Again, The Thief asked a Kingdom, which is manifest from his Petition; Remember me my Lord in thy Kingdom; but Christ gave Paradice unto him, because as yet none of the Saints had receiv'd the Kingdom. Furthermore, the King­dom and Hell are referv'd, as Rewards for the Good and Bad; and, neither on that Friday, or as yet, is that Reward come; but it is a time of Service.

It was the third Hour when they Crucified him. It is requi­site in the first place, to know in what hour our Lord was Crucified; whether in the Third, or Sixth Hour, as the other [Page 32]vangelist say, That on the Sixth Hour, Pilate sate on the Tri­bunal, in a place called the Pavement, and said to the Jews; Behold your King.

Some say, That he was Crucified at the Sixth Hour, and that Mark was not present at the Crucifixion, but wrote what he had heard from his Master Peter. Others, with whom we agree, say, that he was Crucified at the third hour, as Mark saith, and it is manifest from what Mathew and Luke have said, That there was Darkness at the Sixth Hour, until the Ninth; for this, that they divided his Garments, and the Title of his Death written, and the Soldiers offer'd him Vi­negar, Blasphemed against him; and the Words of the Thieves were between the Sixth and the Third Hours, and from the Sixth to the Ninth, Darkness prevailed; and there was not opportunity for the doing of these things, wherefore Mark speaks the Truth, In the Morning, our Lord was Con­demned; at the third Hour he was Crucified; and from the Sixth Hour to the Ninth, there was Darkness: Moreover, John did not design, to speak precisely of the time of the Crucifixi­on; but after he had made a Relation, as his Fellows had done, and wrote what he had particularly receiv'd from them. He said plainly, (not exactly) it was about the Sixth Hour, when these things were done; That is to say, these Words were to the Miracle of the Darkness, and the things performed, and not to the time. Again, we say, That Christ was Crucified for Adam; and the Second Adam agrees directly with the First; and its most certain, That Adam was created in the Morning, and by Divine Appointment, began to impose Names on the Wild Beasts, Cattle and the Fowl of the Air, from the Morn­ing to the third Hour; then there passed three Hours; and then he cast on him a Sleep; and framed Eve of his Rib; and at the time of the third Hour, they were both placed in Paradice, and receiv'd the Commandment, and at the very time of the third Hour our Lord was Crucified, and the time of the sixth hour they Transgressed the Commandment, and were Naked, and Clothed themselves with Darkness; so on the Sixth Hour, when our Lord was strip'd Naked on the Cross, Darkness pre­vailed, and the Creatures were Clothed with Darkness.

Others are of opinion, That the third hour whereof Mark speaks, is thus to be understood; Viz. That Judgment was pronounced against him, that he entred into the Praetorium, and was examined until the Sixth Hour, and then was Cruci­fied.

Others say, That this which John saith; Viz. The Sixth Hour, proceeded from the Error of the first Transcriber, by Reason of the nearness in similitude of Characters, between the third and sixth Letter of the Alphabet; That is to say, of Gamma and Epsilon; Gamma being written thus Γ, and Epsilon thus Ε; Γ therefore signifieth three; whereunto being added to the back a stroak at the bottom, it became Epsilon, Quere Var [...] ­atione Al­phabetae. and signi­fied Six; John therefore wrote the third, but the Scribe mi­stook and wrore the Sixth: Moreover, this Sixth day which is here called Gnarutha, we do not find any where, that it was called Gnarutha until the time of Christ, but was called the Sixth day; it is called, mixt or obscure; because, therein the Sun was obscur'd, and for that the Law and the Administration thereof was benighted: Moreover, Vices ceased, That is to say, were at an end, and Goodness approached. Old things were Abolished, and new things were introduc'd; Gods care of the people ceased, and arose to the Gentiles. The fiery Che­rubin, and blazing Sword of Destruction were extinguish'd from the Gate of Paradice; for there did set the Sun of the Peo­ple which slew their Lord; and the Sixth day signified the Six thousandth year, wherein he sufferd: Wherefore was our Lord Crucified on this day? For that on this day Adam was created, therein Transgressed the Commandment, receiv'd Judgment, and on this day departed Paradice; and on the self same Hour, that the Cherubim took up the Sword to Guard the Tree, was Christ Wounded with the Spear, and disarmed the Cherub; and in the very hour that Adam went out of Paradice, did our Lord bring the Soul of the Thief into Paradice; and the New Adam Corrected the Old Adam.

There stood at the Cross of Jesus, &c. Some say, these were the Maries, Mary th [...] Mother of God, and Mary the Wife of Joseph, the Mother of James and of Joses, and Mary the Si­ster [Page 34]of Eliezer, and Mary the Wife of Cleophas, and Mary Magdalen

Others say, That there were four, and that he calls the Mo­ther of James, and Joses the Mother of God, but not rightly, for their Mother was Machatha. Jacobus Auriensis saith, That Machatha was not the Wife of Joseph, and they call her the Si­ster of his Mother, according as Men are used to call their Bro­thers Wives, Sisters. Cyril, Severus, and Philoxenus say, That Mary the Mother of God, and Mary the Wife of Cleo­phas were Sisters, and he calls her the Sister of his Mother.

St. Philoxenus: ‘Joseph and Cleophas were Brethren, and Mary the Mother of Christ; and Mary the Wife of Cleophas were Sisters, and these two took two Sisters;’ And in the Harcalian Translation it is so written, His Mother, and the Sister of his Mother the Wife of Cleopha; for inasmuch as he did not add the Letter Samech unto Mary the Wife of Cleopha, he shewcth that she was the Sister of his Mother.

Others say, That he called another Mary the Wife of Jo­seph, of whom he begat Jacob, after another way; First, Ma­ry the Virgin, and Mary the Wife of Joseph, and Mary the Wife of Cleopha, and Mary the Mother of Mark, who as some say, was the Wife of St. Peter, and Mary Magdalen the Daugh­ter of Simon the Leaper, the Sister of Lazarus; she was called Magdalen, because she inhabited The Tower of Astrat, or the Tower of Shiloah; or from pleated, because her Hair was pleated.

Others say, That Mary the Sister of Lazarus was an Harlot, and was called Magdalen; but they do not agree with what is the Truth, for Mary the Sister of Lazarus was Chaste, and no Harlot.

The Adulteress in the Gospel was another, and her Name the Evangelist did not declare; Thou shalt not have to do with an Adulterer, or Adulteress; how then was the Sister of La­zarus, who was a Friend to Christ, an Harlot? Therefore Ma­ry Magdalen was another, and was called Magdalen, from the Tower which she built her self, out of what she got by playing the Strumpet, as the Work of this Uncleaness; and they call [Page 35]her seven Devils, the sulfilling of Unclean Affections; she by her Conversion, figured the Conversion of the Gentiles.

Others say, she was Tempted by Unclean Devils, and not by the Unclean Passions of Impudicity. They were called Se­ven; either for that they were Seven in Number, or by rea­son of the Asperity of the Temptation; and when our Lord-Cured her, she improved in a Virtuous Conversation, so far, as that she was called Magdalen, from the Tower of Righteous­ness which she built for her selfe, which she mounted to Hea­ven.

Eusebius saith, there were two Magdalens, the one was she out of whom he drove seven Devils, the self same of whom thou hast heard say'd, Come not near me. And the other was she of whom Mathew say'd that she was of Magdala, Mary of James, to distinguish him from James the Son of Alphoeus whom he calls Great, because he was reckon'd among the Twelve; this was called the Less, for that he was of the Seventy.

He say'd to the Disciple behold thy Mother, and Woman behold thy Son: Hereby he teacheth, us to have a care of (and affection for) our Parents to the end of our Lives, especially if they bring us nearer to God, but if they bring us farther from him, we are not to own them; according to that, Whosoever doth not for­sake Fathers, &c. He calls Mary the Mother of John, and John her Son, that by these Names he might mutually unite them to one another in Love, as Mother and Son.

At what time did Christ recommend his Mother to John? Some say▪ When he hung on the Cross; others say, When they led him away to be crucified, when the Women wept, at which time seeing his Mother among them, he committed her to him, altho' it be not written in its proper place.

They filled a spunge with Vinegar, and put it on Hyssop, and set it to his Mouth, and they put it on a Reed: That which is here rendred Spunge, is Sea-Wool, this they dipped in Vinegar, whereof it receiv'd abundantly; and they put it to his Mouth that he might suck thereat and drink; for Hyssop is a Plant or Tree growing in Palestine, from the top whereof sprout out small shoots like singers round about; and it is very convenient [Page 36]whereon to put any thing; this the Executioners brought with them, and tied it to the end of a Cane, and filled a Spunge with Vinegar, and put it on this Hyssop, and put it to his Mouth to drink.

Others say, That they called Zupa a certain kind of Bas­ket, which they put and bound to the top of a Cane, and they put within it (that is to say on the top of it) a Spunge full of Vinegar and Gall, and so reach'd it out.

Others say, That Zupa is like a certain Gourd which is bound to the top of a Cane, and therewith conveys Water from place to place, for they put a Spunge, as asoresaid, on this Gourd, and lifted it up with a Cane, and so put it to his Mouth.

There is a Root called Zupa and is like to a Mandrake, and contains Blood in its Leaves. Others say, That Zupa was some bitter thing which they pounded and strew'd upon a Spunge re­pleat with Vinegar, and so gave it him to drink: For this rea­son they gave him Vinegar in a Spunge, because his Hands were bound, and fix'd with Nails; and he that was so crucified, could not hold a Cup in his hand, &c.

From the Sixth Hour there was Darkness over all the Earth, until the Ninth Hour: That the Jews might understand that it was he who caused Darkness in Egypt; for there was Darkness when the Legal Passover was to be sacrificed, and here was darkness, when Christ was sacrificed on the Cross, and to signifie that it was the Creator of all things who was Crucified, there­fore the Creatures contracted their Light, that the Prophecy of Zachary might be fulfilled; The Sun shall grow dark at Noon­day.

Concerning the Covering of the Sun; at what time is it? In the space, from the twentieth of the Moon, until the Thir­tieth, the Sun may be Darkned. 'Tis true, that on the thirti­eth, the Sun may be Darkned on the day, whereon they both meet under one point; and altho it happen, that the Sun is but once totally Eclipsed; and yet it is not really Darkned, but appears to us as if it were dark, it being not deprived of Light, nor doth it appear Dark in all places, but in some peculiar pla­ces, [Page 37]and this but once a year; for when the Sun happens with­in one of those Circles which are called, Darkning Terms, and is placed behind the Moon, and they are in direct op­position under the point. The Moon, being under the Sun, the Sun is said to be Eclipsed. The Moon when it is darkned, the cause thereof is, That it hapneth in the Circle, or Darkning Limit, and the shadow of the Earth; that is to say, its extension does not permit the Light of the Sun, to Il­lustrate that part of the Circle, wherein the Moon at that time holds its Course, and it is obscur'd immediately; and after it passeth that place, it borrows Light from the Sun.

But at the Crucifixion of our Lord, the matter of Fact was contrary; for the Moon was so far from being in Conjunction with the Sun, that it was distant from it, the space of half the Sphear, which was the space of the Suns Course, which it runneth in an hundred and eighty days, and sixty five Minutes, and fifteen degrees, that is to say, Days, and half the Zodiack.

And this was an Indication of the Majesty of him who was Crucified; and that it was the Lord of Lights who was Cruci­fied, they therefore contracted themselves: And this at the time of Christ's being Crucified, had three properties, which are strange to Reason.

• First, That it was at Full Moon.
• Secondly, That it remained three hours.
• Thirdly, That it spread over he whole Earth; so that all the Grecian & Chaldean Philosophers wrote, That one of the Trinity fuffer'd that day; and this is the meaning of what David wrote.

The Kings of the Earth Arose; That is to say, from their Thrones, and wonder'd at the Miracle which was then wrought, for this Darkness was like to that which was in the beginning of the Creation, the whole Creation being Clothed with Mourn­ing for its Lord. The Heavens became Clothed with Cypress, and the Moon grew Red as Blood; and tho' it was not the time of its Birth, it appear'd de novo in the East, it ran (for fear) to the West, and there was in Conjunction with the Sun, and both of them sate in Sadness, as good Servants who are fellow-Sufferers with their Lord.

Again, it is certain, That this Darkness at the time of his Crucifiction was not an Eclipse, as is evident by these Tokens.

• First, An Eclipse does not continue three Hours, as did this Darkness.
• Secondly, An Eclipse never is over the whole Earth, as was this Darkness.
• Thirdly, An Eclipse of the Sun happeneth on the 30th of the Moon, but this Darkness was the 15th of the Month; the Sun being distant from the Moon the whole extent of its Course; That is to say, an hundred and eighty days, and stood opposite in the division of the Sphear of the Firmament. Con­cerning the Darkness of the Sun and Moon, and the Natural Cause of their being so, we have largely discours'd in the book of our Epistle which we made, wherein Faith is Treated of, to­gether with the Natures of things Intellectual and Sensitive, which is Intituled, The Book of Resolutions.

And about the Ninth Hour Jesus cryed, Elohi Elohi, which is Interpeted in the Syrian Language, God, God, wherefore, as said St. Mark.

The Arians say, That the Son and the Word spoke this, as of his own person, with regard to the Father. But the Nesto­rians and Calcedonians say, That the Son 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 [Page 39]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 [Page 40]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 [Page 41]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 priviledg'd, than he, who Prophesied of his Passion, and knew that he was to be Crucified and to dye; but it is certainly known, that he is greater than the Prophets (as ye have said) and were it true, that he had not known where­fore he was forsaken, then was it false which was written con­cerning him, that he is the Wisdom of the Father; and if he knew not then, neither did the Father know; for he said, As the Father knoweth me, so know I the Father; but if ye shall say, That the fear of Death hinder'd him from knowing his Death, let them take notice, That it hath not been written, either of the Martyrs or Prophets who sustained Passions, that they were hindered so, that they cou'd not know of their Death.

Now let us reprove the Arians, who say, That it was the Son who was forsaken of his Father. Against whom we say, How did he forsake him? Since that the Son himself said, I am in my Father, and my Father in me; and whether did he depart, who is every where without Limitation? And how did the Father forsake his Power, and his Wisdom spontane­ously? For behold, Paul said, That Christ is the Power and Wisdom of God the Father; for as he spoke this, I thirst, for two Causes,

• First, That he might fulfil the Prophecy, (as said the Evan­gelists;
• And Secondly, That he might give us Drink who were Thirsty; and as he asked Water of the Samaritan Woman, not in behalf of himself, but to induce her to ask Water of Life from him, for behold, it is not written, that he drank of the Waters which he asked of her; which is evident from hence, that as soon as she perceiv'd him, she began to demand of him Living Waters; and behold, it is not Written, That he drank of the Waters which he asked of her; wherefore he asked it, not for any other end, but that he was willing to confer on her the Drink of Life. So when he said to the Jews, I thirst, he sought to give us Water of Life. Moreover, he said, I thirst in respect of his Human Nature, which Thirsted, after the knowledg of the Holy Ghost, for as he demanded in the matter of her who was Healed; Who touched me, when the multitude pressed upon him; that by the asking of a Question, the Faith of her may be Revealed who touched him; so here, he asks, Why hast thou forsaken me, not that he was Ignorant, but that the Auditory hearing this Interrogation, might in­quire and be informed, that it was not He who was forsaken, but the Human Nature.

Moreover, He calls the Father his God, because He was Man; for as he was not to be Blamed or Reprehended when he exercis'd Divine Function because he was God; so was he not to be Reproved or Contemned when he spake as a Man, forasmuch as he was a Man.

He calls Elias; for the Word Eli, my God, and Elia are near a like in the Hebrrw Language; for Eli is Interpreted God, and Elohia is Interpreted Divine.

And one of them ran and brought a Spunge, and filled it with Vinegar; For he was a Jew who offered him Vinegar and Myrrh, as is evident from hence, that the Jews said, Behold he calls Elias. They many times offered him Vinegar in derision, and he drank, but here he did not.

And Jesus cried with a loud voice, and gave up the Ghost; that is to say, he shewed that voluntarily and freely he gave up his Soul, and not by constraint, for he dismissed it; and it was not taken from him, as ours, which is taken by force: It is said of us Creatures, Thou takest their Spirit, and they die; but he was Creator, and did give it up of his own free will.

Some Men ask of what kind of Death died our Lord? Whe­ther that of ours, or of his own? And we answer, That ours is the Separation of the Soul from the Body, but the death of God is the Separation of the Divinity from the Humanity, and this he did not suffer, wherefore we say that he died our death; for his Soul was separated from his Body, and not his Divinity from his Humanity: For tho' his Soul was separated when he died on the Cross, till he arose from the Grave, yet his Divi­nity was not at all separated, neither from his Soul nor from his Body, for his Divinity was united to his Soul and to his Body, with an unseparable Union, that is to say his Divinity to his Humanity, for his Divinity remained with the Body, and with the Soul went into Hell, and preached to the Souls there de­tained, which did not obey the preaching of Noah, as Peter say'd in the Acts: for the Divinity is unlimitted, and therefore with his Body and Soul, and by him are all things, and without him nothing, and within him are all things: we say also of Christ that he was God, for it is say'd of the word of God, that it is God and the very same is Man who is God. John said, And God was that Word; and that he was Man, the same John said, The Word was made Flesh, and dwelt in us; and Paul sayth, God sent his Son, and he was made of a Woman; therefore that word of the Father is God, and was made Man; and as he is God, he [Page 44]is not limitted by space or place, nor to be comprehended with words or thoughts; but as He was made Man, He was with the Body in the Sepulcher, and with the Soul in Heaven.

Moreover, Jesus cried twice with a loud Voice:

• First, My God, my God, wherefore, &c. as Matthew writes.
• Secondly, Father, into thy hands I commit my Soul, as Luke saith.

The first time as in the Person of Adam, My God, my God: The second time in his own Person, My Father into thy hands: He calls him, My Father, to shew that he is God, and equal in Essence with the Father; and God, to shew that the same was made Man: And in saying, I commend my Spirit, he sheweth that voluntarily, and of his own free will, he laid it down, and that no other took it from him by constraint, as is our case. Ste­phen in saying, Christ, into thy hands I commit my Spirit, signi­fy'd Christ accept of my Spirit. From Adam to this time the Souls of the Righteous and of the wicked were sent to Hell, as we have say'd before, and from the time that Christ cried, Father into thy hands I commit my Spirit, until the end of the World, the Souls of the Righteous are in the hands of God, as Solomon said; that is to say, they are near unto him, and dwell in Para­dise.

He bowed his Head, and gave up his Spirit: With us, first the Soul departs from us, and afterwards our Heads fall down; but with Christ it was not so; but first he bowed his Head, and presently gave up his Soul; that is to say, of his own accord and free will he delivered it up, and not by constraint.

Furthermore, In saying, I lay down my Spirit, he sheweth that after a 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, Ʋnderstand­ing, 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 [Page 45]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 [Page 46] Ashes, and Pharoe and the Egyptians by the Elements. So he re­moved the Earth out of it's place, and cleft the Rock, in Repre­hension of the Jews, who he desired might have been converted from their wickedness, and they would not.

And the Sepulchers were open'd, and many Bodies; That is to say, Arose on the Ninth hour of Friday, and they were not of those who were dead long before, but such as fell asleep about three years, more or less before the Passion of our Lord; and they were Saints, because they believed in our Lord before their Death; And they were of Jerusalem, and arose out of the Sepulchers round about the City, and enter'd into Jerusalem, and were known, some to their Fathers, some to their Brethren, and some to their Mothers, and reprehen­ded them, saying, What wicked [...]eed is this which ye have done, that ye have Crucified the Life, and the Giver of Life; and they remained there three days Eating nothing, but were preserv'd by Divine Efficacy as was Moses and Elias in their Fasting, and their Bodies were really United to their Souls; and concerning this, Mathew said, That many Bodies of the Saints Arose, and abode three days in Jerusalem, and there Preached, and afterwards returned unto their Sepulchers and fell asleep; but did not go into Paradice, neither were they dis­persed to the utmost Limits, nor were they seen of all Men. And it is certain from what Mathew said, That they appeared unto many, for many are not all; and so our Lord after his Resur­rection was not always seen, but sometimes, and that not un­to every one, as at first, but to his Disciples, and to those who were Worthy. Others say, That they were Prophets who knew the Holy Scriptures, and believed in him before their Decease (as saith Ignatius) and had Preached the Resurrecti­on of Christ and their own, the Dead arose in manifestation of this Raiser from the Dead. Johannes de Dara, The Dead who Arose did not enter the City to Preach, until he Arose. O­thers, That they remained at their Sepulchers Standing, and giving Praises. Others, That they were Assembled at the Mount of Olives. Others, That they went into Paradice.

And they went into the Holy City Jorusalem: Some say, That he doth not call this Earthly City which was polluted Jerusa­lem, but that which is in Heaven, and when Christ cryed on the Cross, they were reviv'd and remained in their Graves as Jonas did in the Fish; and after his Resurrection, they also Arose Spiritually, and when he Ascended in abscondito to his Father in the Heavens, they also Ascended privately with him to the Holy City which is in Heaven.

Others say, That Jerusalem, as to the Upper part thereof, was Holy, and that many believing Persons dwelt there, but that the Lower Part was Prophane, by Reason of the Deceit practis'd there, and he calls the Upper Region thereof, the Ho­ly City, whereunto the Dead who Arose, Entred, and Preached to the Believers who Lamented his Death.

Others, That he calls by the Name of Jerusalem the whole Terrestrial City, into which they Entred, and Preached; and more then 500 Souls returned to their Bodies, and Entred, and appeared to many; and they appeared to the Grief of those who knew not that they had Crucified their Lord, and there­fore he spake to them who were bitterly griev'd in Spirit.

Others say, That they at first appear'd in Gallilee, and in many other places, and that after the Resurrection they came to Jerusalem and appear'd to many, that they might declare, that the Resurrection was no Phantasm. There were five Mi­racles when Christ was Crucified, whereof some were in the Heavens, some in the Air, some on the Earth, and some under the Earth. In the Heavens, the Sun and Moon were Darkned, in the Air the Veil was Rent, on the Earth the Rocks were Cleft▪ and from under the Earth the Dead Arose; and some of the Miracles were Universal, as that of the Eclipse of the Sun, and the Emotion of the Earth, some also were particular, as that the Rocks and Veil were Rent, and the Dead Arose.

Who therefore was he who hung upon the Cross? God, or Man? If he were God, it were impossible that the Nails should be fix'd in his Hands, and a Spear in his Side, for his Nature was higher than to receive such Impressions; and if he were but meer Man, who was it that wrought Miracles, who dark­ned [Page 48]the Sun, Rent the Rocks, and Raised the Dead? For all these things by meer Man could not be effected; wherefore it was God Incarnate who hung on the Cross, and did these things.

And the Centurion and those with him who had the Custody of Jesus: From somewhat which the Centurion and they who were with him saw, they were frighted, and being constrained by fear, they did confess that he was the Son of God. Luke saith, Truly this was a Just Man, and both were true; and the one of them Mathew wrote, and Luke the other.

But whence was it that the Centurion, and they with him, knew that he was the Son of God?

Either from Christ himself when he taught, or from the Jews who accused him, saying, He made himself the Son of God: And by adding the word Truly, he confirm'd that he was Naturally the Son of God, for so he was not meer Man.

They returned striking their Brests; That is to say, that they might free themselves from the iniquity of them who crucified him, crying out, God forbid that we should partake of his Inno­cent Blood; and that they might shew the audacious iniquity of the Jews. These Multitudes were they who assembled from all parts to be there at the Feast of the Passover.

There were there many Women: Observe the infirm Sex of Women, how it appeared more couragious than Men; for they adhered unto him even in the midst of Perils and Passions, and therefore observed all things.

That these Bodies might not lodge on their Crosses: The Law commanded that Bodies should not remain on Crosses, and therefore the Jews shew'd their care for the Honour of the Sab­bath, that it might be observ'd, and not prophaned, and that their Law might be kept: Wherefore they petitioned Pilate that their Thighs might be broken, and they might take them down from the Crosses before the Approach of the Sab­bath.

And the Soldiers asked leave of Pilate, and they brake the Thighs of the first and of the second, because they were not yet dead; but when they came to Jesus, and saw that he was already [Page 49]dead, they brake not his thighs, that this Prophecy might he ful­filled, A Bone of him shall not be broken.

Here Christ did not continue to the term of Humane Nature, it being a very great Wonder that he should dye so soon, and so speedily, according to what Mark said, Pilate wondred that he was so soon dead.

But one of the Soldiers struck him on his side; The Spear wherewith he wounded him in the side was less than a Sword Some say that he struck him to try whether he was dead or no; but we say that he struck him to please the Jews, as hereafter; and that the saying of Zachary might be accomplish'd, They shall look upon him whom they have digged.

Moreover, He struck him, that Water and Blood might issue from him, which are the Mysteries of our Redemption, and a true Token of our Faith; Whence the Church hath learned to make Wine and Water the Mystery of his Blood, and not as the Armenians and others, who celebrate only in Wine, &c. Moreover Wine and Water descended into the Mouth of Adam, for the Cross of the second Adam was fixed in his Mouth.

And he who saw it, testified: That is to say, I perceived with mine own Eyes, that when Christ was struck with a Spear, there gushed out Blood and Water; and I did not hear it by relation from others. This was John the Divine.

But when it was Evening: He calls Evening the time near to the coming in of the Sabbath.

There came a rich Man: Mathew calls this rich Man Joseph, but Luke calls him a good and just Man; John, a Disciple of Je­sus, one of the Seventy Two; but Mark calls him Bouleutes, that is, a Counsellor, one of those who give Advice unto Prin­ces; Boule is expounded Counsel.

From Ramath, where the Children were slain by Herod; and Joseph was of Ramath, and from on high, Life was given to Adam.

John saith, That Nicodemas also came and associated him­self with Joseph in the Sepulture of Jesus; that Nicodemus who formerly came to him by Night, and brought an Oynt­ment of Myrrh and Aloes; Aloes is that which we call Psabboro [Page 50]and Myrrh is a Gum somewhat black, and like unto Olibanum. Hatzso and Sedona signify the same thing, being a Linnen Cloth.

An hundred pound weight: This abundance of Oyntment was in confutation of the Jews, who said that his Disciples stole him; for how could they separate the Cloaths and the Linnen Cloth, which stuck altogether, and afterwards set in order the Under-Garment in another place by it self, not be­smeared; for this Oyntment usually daubs the Cloaths of such as are anointed therewith, and is not suddenly or easily taken off.

And he put him into a new Sepulcher of his own: Jacobus Sa­rugensis saith, That this Sepulcher did belong unto Joshua the Son of Nun; and that it was reserv'd for a Mystery, and con­vey'd from one to another unto Joseph, Others say that it was Joseph's, and that he hew'd it.

Hew'd in a Rock: He was laid in a Stone-Sepulcher, and not buried in the Earth; thereby alluding to the Church, which is not to be removed by Floods of iniquity: He was laid there himself alone, to shew that his Body onely was the Propitia­tion which was laid on the Altar of the Church, giving Life to those who receive him.

There was in the place where he was crucified a Garden, and in that Garden a Sepulcher where no man had been laid: This of the Garden was not Real, but Allegorically sheweth that he was Reigning in Paradice to cancel the Debt which was con­tracted in Paradise, that is to say, a Garden; and that Righ­teousness should enter where Sin had entred before.

And that he was placed in a New Sepulcher, was done as of Divine Providence, first, least by the Resurrection that was made, it might have been pretended to have been of some other who had been buried there. Again, as he arose from the Virgins Womb without breaking the Seals and Virginity of her who bore him; so from his own Virgin Tomb did he arise, the Marks, Seals and Stones intire and inviolate.

The Stone that was on the Sepulcher: It is reported that this Stone was the same with that out of which gushed Rivers; if it [Page 51]be a truth, let it be received; if not, let the Report go with the Winds.

And the other Mary who sat over-against the Sepulcher: That is to say, Because they were so inflamed with love of him, there­fore they sat over against him. The other Mary he calls the Mo­ther of God.

And they Rested on the Subbath as was Commanded; That is to say, they returned, having prepared Sweet Odours, but they came not on the Sabbath, by reason the Law commanded they should do no Work on the Sabbath; and therefore they prepa­red Sweet Odours as the Custom was that they might perfume on the third day the Body, for the Love they bore unto it.

But the Morrow after; That is to say, it was the Sabbath day after the Friday, or Preparation.

The Chief Priests Assembled together; That is to say, to de­sire Pilate to grant them their Pleasure.

Our Lord, we Remember that this Deceiver. They called Pilate Lord, and denied Christ; and by the Words, we Remem­ber, they shew'd that they knew all things which were said by him. But observe, how void of Pride Mathew was, who wrote all Words of Reproach, and was not ashamed to express the Word Deceiver, and others the like.

Command therefore that they watch the Sepulcher. They de­sired Watch-Men, because, they were mov'd with his Speech, That he was to Rise the Third day. Secondly, Because the Watch-Men were to be Preachers of the Resurrection to the Region of the Jews. Pilate said unto them, Ye have Watches, go and have a Care. Pilate did not send a Guard of his own, nor did he Seal the Sepulcher, that they might not have occa­sion to say, That he took a Bribe, and permitted his Disciples to take him away.

And they Sealed the Stone, the Soaldiers being present. Some say. That they made the Souldiers to stand as Centuries at the Stone, and tied them thereunto, and fixed the Impression of their Seals on their Necks, or their Thighs, or their Loyns, or their Feet.

Others, That they placed them on both sides of the Stone, with their Faces one against the other, and that they stretched forth their Hands over the Stone, and knit their Fingers to­gether about it, and Sealed them.

Others say, That they sealed the Stone over the Sepulcher, with all their Rings, as did Darius the Cistern with his Ring, and the Ring of his Nobles: And if they had not sealed it, and appointed Keepers, they might have a pretence to say, that he was stoln away; but this fell out more to their Shame, That the Keepers themselves became Preachers and Witnesses of the Resurrection, and that the Seals and Signs gave concurrent Te­stimonies with the Keepers that they did not Lye. And he calls Keepers, those who were appointed to keep Prisoners in Custody, or those who were ordained Executioners in Capital Causes, and there were 15 Keepers, whereof some were He­brews, and some Romans. There were three Captains, and twelve under Command and this is Written in St. Paul's Roll, and in other Hebrew Histories.

MATH. Chap. XXVIII.

BƲT in the Evening of the Dawning of the First day of the Week. Concerning the diversity of Mens Opinions touching the times, whereof all the Evangelists have severally Written, we have spoken, but not of the time when our Savi­our Arose, for that is unknown to Angels and Men, but he knows it, and his Father, and the Holy-Ghost; Mathew saith, They came in the Evening, John in the Morning, Luke at the dawning of the Day, Mark when the Sun Arose.

In the Evening of the dawning of the first day of the week came Mary Magdalen and Mary the Mother of God, to visit the Sepulcher, and they were told by an Angel that the Lord was Risen, and they saw our Lord and took hold of his feet, and he sent them to tell his Disciples; but the Keepers went into the City and declared it to the Priests, and received a Bribe, and said he is stolen away; Mary Magdalen hearing that he was sto­len suffer'd somewhat of humane Infirmity as did Thomas, and She returned to the Sepulcher the second time, early in the morning when it was dark, as John said, and she saw the Stone removed and an Angel sitting thereon, whom she saw in the Evening sitting on the Stone; then she became more doubtful and came to Symon and John, and say'd, they have taken away [Page 56]my Lord, and I know not where they have laid him; and when the Disciples went and saw the Sepulcher, and the Linnin. Cloaths they were assured, and returned believing, but Mag­dalen stayed at the Sepulcher, surprized with doubt of what had happned unto him; and when she saw two Angels which had not appeared to Symon and John, and when she looked back she saw our Lord, and he sent her-unto his Disciples, and she returned unto them, and declared unto them, that She had seen our Lord and she found there those women who came from Gallilee with him, who were prepared to come to the Sepul­cher with Sweet Odours, and she returned with them, and also the mother of God, whom Luke calls the mother of James, and he was beautiful as say'd Luke: And they saw there two Angels in the Similitude of two Men, and their Garments Shone, and their faces were Illustrious; there came Mary Magda­lon, and the mother of God, with the Forraigner, the Wife of Shalom, who was not in readiness to come with the other women; and they saw an Angel like unto a Young man cloathed with a white Stole, and they wondered, and then▪ it was that the Sun arose, as sayeth Saint Mark. These are the four times that women came to the Sepulcher, as the Evangelists wrote; Saint Severus reconciled the several times wherein women are say'd to have come to the Sepulcher. Magdalen came five times to the Sepulcher. First, in the Evening as said St. Mathew. Secondly, at the break of day when it was yet dark a­lone, as say'd St. John; and she came unto Symon and John, and it was the third time of her coming with Symon and John; The 4th time she came with John and the mother of James, at the Dawning of the day, as say'd Luke, the Fifth time was, when the Sun arose with Shalom and the mother of James, as mark say'd.

The mother of God came three times; the first time, when he said the other Mary, the second time, when Luke say'd Mary the Mother of James; The Third time, when Mark say'd the mother of James and Joses: Jacobus Auriensis calls the other Mary, the first Wife of Joseph who bare James and Jose, The Pa­triarck Severus calls the other Mary the mother of God, and [Page 57]likewise calls the Virgin Mary the mother of James and Jose, according to the accustom'd Speech.

Symon went twice to the Sepulcher. First of all with John. Secondly alone, as Luke saith, And he went with his Soul fil­led with Admiration; and at this time he saw, as said the Ele­ven, and the Houshold of Cleophas, That our Lord was surely Risen, and appear'd unto Symon, as Paul and Luke do Testi­fie; Moreover, about the time wherein our Lord Rose from the Sepulcher, he is to cause the General Resurrection accord­ing to Severus, and that such an hour bears a great Similitude and Image of the last Hour.

And in the Evening of the Sabbath at the dawning of the first day of the Week; That is to say, we are to enquire of four times, and to distinguish them one from another, in reference to the Day, the Night, the Morning and the Evening, for these four Seasons the Sun maketh with us, and the Day is the time when the Sun is above the Earth, and the Night is the time when the Sun is below the Earth, or hidden behind the Nor­thern Mountains, as is the Opinion of some, for the Evening is the End of the Day, to wit, the time when the Sun is ob­scure to us, the Morning is the Beginning of the Day when the Sun Beams peep out, and the Night is at an end: That there is an Evening of the preceding day John testifies who said, When it was the Evening of the First day of the Week which he spake of, he doth not call the Evening of the coming in of the Sabbath, but the Evening of its going out, for the Evening of the day is the going out and end thereof, whether it be Arti­ficial or Natural; for so Moses said; for after the Light was Created and the Day was ended; and the Hours thereof he said, it was the Evening and the Morning calling the Evening the end of the first Artificial day which was created, and the Morning the end of the Night, and he doth not call the Even­ing of the Sabbath the time of the Sun setting of the Sabbath, otherwise he had said, in the Evening of the Sabbath and no more; but forasmuch as he added the Dawning of the first day of the Week, to wit, the waxing Light; he sheweth that he calleth here, the Night of the First Day of the Week the Even­ing [Page 58]of the Sabbath in Respect of the Dawning; Much of the time was passed, insomuch, that it was about Cock crowing, that is to say, the time when we in Fasting begin to abstain from Meat and Drink; and we begin at the First, and not at the end of the Sabbath.

Johannes de Dara. And in the Evening of the Sabbath; That is to say, also concerning the Passover, it is written, that it was slain on the 14th in the Evening, for altho it was repu­ted the Night of the day to come, by reason of the Course of the Moon; yet it was reckoned the Evening of the Day, and not of the Night; others say that Mathew by the Evening, entended the whole Night of the First day of the Week, ac­cording to the Phrase of the Scripture by a Synechdoche of the part for the whole, according to this, the Evening and the Morning was the First day; and again, Let all Flesh praise the Name of the Lord; and the Soul of Israel died in the way. Others, in the Evening of the Sabbath, when the First day of the Week Dawned. Eusebius; Mathew by way of Exposition adds after this, of the Evening of the Sabbath the dawning of the First day of the Week, denoting the Hour and time of the Night after the Sabbath, which was when the First day of the Week dawned. 'Tis true, Mathew wrote in the Hebrew, and he who Translated the Scripture into the Greek Language, ren­dred the Dawning of the Day, the Evening of the Sabbath; and Mathew, by the Evening, means the whole Length and Evening of the Night; as John calls the passing away, or the least part of the Night, Day; and therefore adds, whilest it was yet dark, least it should be thought, that he spoke of the Morning; so Mathew also, when he said, the Evening of the Sabbath, lest Men might think it was spoken of the Evening Season, he adds, When the First day of the Week began to dawn.

Our Lord appear'd many times; but six times more Re­markably.

• First, To Mary Magdalen, and to the other Mary, as saith, Mathew.
• Secondly, To many Women, as say Mark and Luke.
• Thirdly, To Mary Magdalen, as saith John.
• [Page 59]Fourthly, To Cephas as saith Paul, That he Arose and was seen of Cephas.
• Fifthly, To those two who went to Emaus, as saith Luke.
• Sixthly, To the Eleven, when they were Assembled in the Upper Room, and afterwards many times for forty days.

Mary Magdalen and the Mother of God said nothing to Shalom and John, that they might go and be assured by the sight of the Sepulcher, and of the Angels, and not by their Words: But this, Who shall Roul away for us the Stone, &c. was spoke of John and Shalom; Magdalen therefore and the Mother of God saw before the Stone was Rouled away.

And the other Mary to behold the Sepulcher; That is to say, that they might cast in Sweet Odours, as was usual on the third day; and wherefore wou'd they cast in Sweet Odours; some say for the Sepulcher, but we say for the Body; and it is evident from what Mark said, they bought Aromaticks, that they might go and Anoint Him and not his Sepulcher; Again, who shall Roul away for us the Stone? By the Rouling away the Stone, 'tis clear, that they sought to cast Odours on his Body.

And behold there was a great Earthquake. It was not here as at the Cross, for that was an Universal Earthquake, but this was particular, and the Keepers and the Women only perceiv'd it, and the Keepers were Terrified, and the Women comforted therewith; and he explains what kind of Earthquake it was, for an Angel of the Lord descended from Heaven, drew near and Rouled away the Stone; it was the Angel Gabriel, the same who Administred in his whole Dispensation on Earth, and the other who appear'd with him was Michael; he saith, that he descended from Heaven, and appear'd to the Keepers; because, it is thought that Heaven is their place, though some of them be with us in this World, such as are sent.

Jacobus Sarugensis saith, That a Fire appear'd to the Kee­pers, and that a multitude of Angels were heard in the Air; and they saw Christ face to face, as he came out of the Sepul­cher, uncorrupted, and with that Angel, other Angels Descend­ed, and a Light shone, and a Ladder of Fire was put up that [Page 60]Reach'd from Earth to Heaven; and Christ stood not above it to Descend, but below it to Ascend; and there were Angels ascending and descending, singing Praises.

Furthermore, We say that it is unknown to the Creatures at what time our Lord arose, but the Evangelists have written of the several times that the Women came to the Sepulcher, as we have said above. Mathew saith that Mary came in the evening and saw our Lord, and because the Keepers came in the Night, and signified that he was risen, the Priests published by Proclamation that his Disciples had stolen him away; and when it was heard that he was stolen away, Magdalen suffer'd somewhat of humane Infirmity, and ran to the Sepulcher, as John hath written; and afterwards she returned with the Wo­men bringing Aromaticks, as saith Luke; and when the Sun arose, with John, as Mark hath written, they saw six Angels at the Sepulcher; Mathew saith they saw one, Luke saith two Angels; John two, Mark one: First of all the Soldiers saw that the Lord was risen, the Seals remaining as they were, and they were terrifyed; and at the time before the Women came, the Angel descended, who rolled away the Stone, and for fear of him it was that they who kept him were terrifyed, and became as dead Men, and they saw also the Angel who sat upon the Stone, and he was like to Lightning; and that they might not fear, he said unto them meekly, Be not ye afraid, as are the Keepers; and after he had encouraged them, he preached unto them the Resurrection; and when the Women went away, the Keepers were awakened, and hastily went to the City, and de­clared to the High-Priest what had hapned.

And came near and rolled away the Stone. He did not roll away the Stone that Christ might go forth of the Sepulchor, for he Arose before the Angel descended, but that the Women who saw that he was laid in the Sepulcher perceiving it empty, and he not there, might believe; for he went out of it the Stone being Sealed, and the Impressions remaining as they were.

But how was it possible that the Body should go out, the Door being shut. We Answer, That all things are easie and expedite for the Lord to perform, for as he came out of the [Page 61]Womb, Virginity being preserv'd, and darkned the Sun; and Rais'd the Dead; and as the Angel came unto Daniel in the Den being Sealed up, and as the Apostles got out of Prison, and Symon walked on the Waves, and the Aegyptian Waters were turned into Blood, and the Hebrews kept sure footing in the Region of the Sea, and Moses his Rod was turned into a Ser­pent, so he came out the Sepulcher it being Sealed up.

And his Countenance was as Lightning. It is the Custom of Angels to shew themselves in Shapes and Figures according to the several Works of their Ministry; to Joshua the Son of Nun, and to David they appear'd as Souldiers in Armour, to Zacha­ry in Red Colours and Spotted, and to the Women in a comely Shap [...] and full of Joy.

And the Keepers were Terrified for Fear of them. The Angel appear'd as he pleas'd, to the Women Pleasing and Splendid, but to the Keepers Angry and Terrible, and all this they so much fear'd that they became as Dead Men,

Wherefore was the Resurrection first manifested to the Kee­pers? Because the Jews were more ready to give Credit unto them, than to the Disciples and to Women. For God is used to draw the Perverse by what they have Relation, or Affinity unto, as by a Star he drew the Wise-Men.

The Angel answered and said unto the Women. He did not on­ly comfort them with a Joyful Apparition, but with Speech also.

Fear Ye not. He said Ye, in Comparison of those who Cru­cified him, for Fear belongs to them; but Ye are worthy of Ho­nour. Luke saith, They Remembred his Words, that is to say, I shall Rise again; and he Arose again, as Mathew said.

I know that Jesus who is Crucified; Not to deride him, as did those who Crucified him, but to Honour him; and if an Angel was not ashamed to say that he was Crucified, how are the Calcedonians and Nestorians ashamed to say that he was.