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from all others of the fame common nomination, as Jacob is called Ifrael, and Abraham the Friend of God, or Father of the faithful; fo is this Mary fufficiently characterized by that inseparable companion of her name, the Virgin. For the full explication whereof more cannot be required, than that we shew first that the Messias was to be born of a Virgin, according to the prediction of the Prophets ; fecondly that this Mary, of whom Christ was born, was really a Virgin when she bare him, according to the Relations of the Evangelists; thirdly, that being at once the Mother of the Son of God, and yet à Virgin, the continued for ever in the fame Virginity, according to the Tradition of the Fathers, and the constant Doctrine of the Church. . . .
The obdurate Jew, that he might more easily avoid the truth of the fecond, hath most irrationally denied the first ; resolved rather not to understand Mofes and the Prophets, than to acknowledge the interpretation of the Apostles. It will therefore be necessary from those Oracles which were committed unto them, to shew the promised Mesias was born after a miraculous manner, to be the Son of a woman, not of a man. The first promise of him seems to speak no less, the feed of the woman Mall bruise the serpent's head: for as the name of feed is not generally or collectively to be taken for the generation of mankind, but determinately and individually for that one feed, which is Christ; so the woman is not to be understood with relation unto Man, but particularly and determinately to that Sex from which alone immediately that seed should come.
According to this first Evangelical promise followed that prediction of the Prophet, The Lord hath created a new thing on the earth, a woman shall Jer. 31. 22; compass a man. That new creation of a man is therefore new, and there- * For it is not fore a creation, because wrought in a woman only, without a man, com- to be denied passing a man, which interpretation of the Prophet is ancient, * literal and that the proclear, and whatsoever the Jews have invented to elude it, is frivolous and ion" or 130 forced. For while they force the phrase of compassing a man in the latter is circundare, part of the Prediction to any thing else than a Conception, they do not mine
10. Judah bas obonly wrest the Scripture, but contradict the former part of the Promise, ma- served but one king the new creation neither new, as being often done, nor a Creation, as interpretation
of this Verb, being easie to perform.
: InN and Kimchi testifieth that all words which come from the root 220 signifie incompassing, er circuition. Therefore those words, 72 22107, 727), muft literally import no less than that a woman shall encompass, or enclose, a man, which, with the ada dition of a new creation, may well bear the interpretation of a miraculous Conception. Especially considering that the ancient Jews did acknowledge this sense, and did apply it determinately to the Messias : as appeareth in Bereshit Rabba Parash. 89. where shewing that God doth heal with that with which he woundeth, he faith, as he punished Israel in a Virgin, so would he also heal them with a Virgin, according to the Prophet, The Lord hath created a new thing on the earth, a woman shall compass a man. By the testimony of R. Huna in the name of R. Idi, and R. Josuah the Son of Levi, trinbo 17 JW TUDO 757 177 This is Messiah the King of whom it is written,.(Psal. 2.7.) This day have I begotten thee. And again in Midrash Tillim, upon the 2d Pfal. R. Huna in the name of R. Idi, speaking of the sufferings of the Messiah, faith, That when his hour is come God Mall say, Toobi 17. Yun nog iby N DIN N17121, I must create him with a new creation. And so (by virtue of that new creation) be faith, This day have I begotten thee. From whence it appeareth that this sense is of it self literally clear, and that the ancient Rabbins did understand it of the Mellias; whence it followeth that the later interpretations are but to avoid the Truth which we profess, that Jesus was born of a Virgin, and therefore is the Christ.
But if this Prophecy of Jeremy seem obscure, it will be sufficiently cleared tasu by that of Isaiah | Behold, a Virgin Mall conceive and bear a Son, and shall * How soon call his name Emmanuel. The ancient Jews * immediately upon the promul- these objecti
ons were made gation of the Gospel, understanding well how near this place did press them, use of by the
Jews, will appear by Justin Martyr, the first Writer which made any considerable Explication and Defence of the Chriftian Religion; who, in his Dialogue with Trypho the Jew, shews us what were the objections of the Rabbins: 'ETH j epeis e oi didasxador unav 'tonsãte aélev, unde sięñat c rõ segon esą rõ 'Erais, xids j wagtév@ u yasei Eu, ca, ide'si veãuis cs yasei anys), vej téme , And Tertullian, whose works are full of the Divinity of Justin ; Si quando ad dejiciendos aliquos ab hac divinâ prædicatione, vel convertere fingulos fimplices quosque gestitis, mentiri audetis, quasi non Virginem, sed juvenculam, concepturam Scriptura contineat. Advers. Judeos, c.9. adv, Marcionem, lib. 3. cap. 13.
jus, Ecce vir. (a Virgin
gave three several answers to this Text : First, denying that it fpake of a
* Virgin at all; secondly, asserting that it could not belong to t Jefus ; third* And as they ly, affirming that it was fully compleated in the person of Hezekiah. Wherefoon began, Go! 'did they go on as the original word was translated a Virgin, by such * Interpreters as were with this ob- Fews themselves, some hundred years before our Saviour's birth. And did jećtion : Hodie v poto iam cre not the notation of the word, and frequent use thereof in the Scriptures perdente mundo, fuade it, the wonder of the sign given by the Lord himself would evince argumentan- as much. But as for that conceit, that all should be fulfilled in Hezekiah, it faia docente is so manifestly and undoubtedly false, that nothing can make more for the de Maria & confirmation of our Faith. For this sign was given and this promise made virginitate e
hall conceive and bear a some time in the reigt of Abaz, so in utero This a Ahaz reigned but sixteen years in Jerusalem ; and Hezekiab his Son, concipiet, e who fucceeded him, b was twenty and five years old when he began to reign, pariet filium, in Hebræo and therefore born leveral years before Abaz was King, and consequently juvenculam not now to be conceived when this sign was given. Thus while the anScriptum ef
;- cient Jews name him only to fulfil the prophecy in whom it is impossible it se, non virgi- cient nem, id eft" Thould be fulfilled, they plainly shew, that for any knowledge which they halma, non had, it was not fulfilled till our Saviour came: and therefore they cannot bethula. PeDicunt Ju- with any reason deny but that it belonged unto the Mefias, as divers of dæi, Provo- the ancient Rabbins thought and confessed; and is yet more evident by their cemus iftam
hiam monstrous error, who therefore expected fno Mefias, in Ifrael, because they hem Efaiæ, thought whatsoever was spoken of him to have been compleated in Hezekiah. & faciamus Which is abundantly enough for our present purpose, being only to prove comparatiohem, an Chri- that the Mefias promised by God, and expected by the People of God before fto, qui jam and under the Law, was to be conceived and born of a Virgin. venit competat illi primo nomen quod Esajas prædicavit & insignia ejus quæ de eo nunciavit. Equidem Efaias prædicat eum Emmanuelem vocari oportere, dehinc virtutem sumpturum Damasci & spolia Samariæ adversus regem Affyriorum. Porro, inquiunt, ifte, qui venit neque sub ejufmodi nomine eft dictus, neque re bellicâ functus, Tertul. adv. Judæos. So Justin teftifieth of the Jews, Speaking to Trypho, and in him to them : 'Egnycote em wegneheer as eis 'Enxian ý foópfvor guão farinéa. And Trypho replies again to Justin ; "lowpoke wis creiver is Xerson i vuéta egy and exvÚHS siçãos, sueis 78 sis Einxian authi aérope WET 09897baf. *The LXX. 'ldo j was dev@ cs gasei antig. 'Îis true, the rest of the Interpreser's, concurring with the objection of the Jews, translated it, 'id' j veaves, i.e. adolescentula, or juvencula. But as their antiquity, so their authority is far short of the Lxx. especially in this case. I fall not need to shew bow the Origination of by from aby proves no less. We know the affinity of the Punick Tongue with the Hebrew; and by the Testisony of s, Hierome, Lingua Punicâ, quæ de Hebræorum fontibus manare dicitur, propriè virgo alma appellatur. a 2 Kings 16. 2. , 62 Kings 18.2.. † It is the known saying of Hillel, recorded in Sanhedrin, c. Chelek, enjoyed him in the days of Hezekiah. Divers of the later Rabbins endeavour to mollifie these words of Hillel by their reveral expofitions, but in vain. And R. Joseph understood him better, who thought he took away all expećtarion of a Mellias, and therefore fairly prayed for him, Condonet Dominus hoc R. Hillel. Howsoever it appears that from two principles, whereof one was falfe, be garbered that falfe conclusion. For first, he thought those words in Isaiah were spoken of the Messias : which proposition was true. Secondly, he conceived that those were spoken of Hezekiah, and fulfilled in him : which proposition was false. From hence he inferred, that the Israelites were not to expect a Messias after Hezekiah: which conclufion was also false.
There is no Mejias to the Ifraelites , because they have already אין להם משיח לישראל אבבר אכלוהו בימי חוקיהו
Secondly, As we are taught by the predictions of the Prophets, that a Virgin was to be Mother of the promised Mesias ; so are we assured by the infallible relations of the Evangelists, that this Mary the Mother of Jesus, whom we belive to be Chrift, was a Virgin when she bare him, when she brought forth
her first-born fon. That she was a Virgin when and after she was efpoufed Luke 1.27. unto fofeph, appeareth by the narration of S. Luke: For the Angel Gabriel
was sent from God to a Virgin espoused to a man whose name was Jofeph.. After the Šalutation of that Angel, that she was still so, appeareth by her question, How Shall this be, seeing I know not a Man? That she continued so
after she conceived by the Holy Ghoft, is evident from the relation of S. MatMarth. 1. 18. thew : For when she was efpoufed unto Jofeph, before they came together,
she was found with child of the Holy Ghost. That fhe was a Virgin not only while she was with child, but even when she had brought forth,
is also evident out of his application of the Prophecy: Behold a Virgin Mall Matth. 1. 23. be with Child, and shall bring forth a Son. For by the same * prediction *Heref vira it is as manifest that a Virgin Ihould bring forth, as conceive a Son. Neither go quæ in was her act of parturirion mcre contradictory to Virginity, than that former utero conce
pit, virgoque of Conception.
um. Sic enim fcriptum eft, Ecce virgo in utero concipiet, e pariet Filium. Non enim concepturam tantummodo Virginem, fed & pariturain Virginem dixit. S. Ambros, Epift. 7. ad Siricium. So he argued from the Prophecy, and s. Aug. from the Creed : Si vel per nafcentem corrumperetur ejus integritas, non jam ille de Virgine nasceretur; eumque falfo, quod abfit, de virgine natum tota confitererur Ecclefia, quæ, imitans ejus matrem, quotidiè parit membra, & Virgo eft. Enchin. c. 34. As also S. Ambrose in the same Epiftle: Quæ potuit Virgo concipere, potuit Virgo generare, quum semper conceptus præcedat, partus fequatur. Sed fi doctrinis non creditur facerdotum, credatur oraculis Chrifti.- cre. datur monitis Angelorum, credatur Symbolo Apoftoloruin, quod Ecclefia Romana intemeratum femper cuftodit & fervat. And s. Bafil zpon occasion of the same Prophecy : 'Hwan yun ng waçténa ty phone, rj és tad celicou que os gueOrvices refuxia, wij mi pi Te xvoloviets suroria xha@gyoušos. Hom. 25. Virgo peperit quia Virgo concepit. Vigil, de unitate Trinit. c. 1o.
Thirdly, We believe the Mother of our Lord to have been not only before and after his Nativity, but also for ever, the most immaculate and blessed Virgin. For although it may be thought sufficient * as to the mystery of the * Mixer gos apie Incarnation, that when our Saviour was conceived and born, his Mother was obxovoa Virgin ; though whatsoever should have followed after could have no refle- 25 diveryone to come ctive operation upon the first-fruit of her womb; though there be no farther devic, co mention in the Creed, than that he was born of the Virgin Mary: yet the inxect fuévaler
so ipetas asa peculiar eminency and unparallelld privilege of that Mother, the special ho- a nézw ra nour and reverence due unto that Son, and ever paid by her, the regard of museio xu7cthat Holy Ghost who came upon her, and the power of the Highest which s. Ball. Hom overshadowed her, the singular goodness and piety of Jofeph, to whom the de Nativ.
f For so the was espoused, have persuaded the Church of God in all Ages to believe that Greek Church she still continued in the fame Virginity, and therefore is to be acknowledged always called the † Ever Virgin Mary. As if the gate of the Sanctuary in the Prophet her actreo, Ezekiel were to be understood of her; a This gate shall be Sout, it shall not from them the be opened, and no man fall enter in by it : because the Lord the God of Latins SemIfrael hath entered in by it, therefore it shall be shut.
7 per Virgo.
a Ezek. 44. 2. * Many indeed have taken the boldness to deny this truth, because not re- † First we 'corded in the facred Writ; and not only fo, but to assert the contrary as de- read in the
time of Ori. livered in the Scriptures; but with no fuccefs. For though, as they object, gen, baina
fome did maintain the Virginity of Mary no longer than to Christ's Nativity. In tantam nescio quis prorupit iofaniam, ut áffererit negatam fuiffe Mariam à Salvatore, eu quod post nativitatem illius juncta fuerit Joseph. Homil. 7. in Lucam. Tertullian himself was produced as an Affertor of the same Opinion; nor does S. Hierome deny it, though I think he might have done it. Apollinaris, or at least his followers, delivered the same, says Epiphanius, and Eunomius with his, η Ιωσηφ μ ' άφρασον κυοφορίας Γωόπων και πεπείκοσι τη παρθένω. Photius out of Philoftοrgius, Not that there words in Photius were the words of Philoftorgius, for he was clearly an Eunomian, and therefore would never express their Opinions with an å tepekreth. And as he always commended Eunomius, so he was not commended but by an Eunomian, that is, a man of his own Sect. As that Epigram,
'Isoeilu été trasa Orš xvesteass Cooñor Which I therefore mention, because Gotofred hath made an unnecessary Emendation in the Verse érédeas bás, and a worse Interpretation in the Inscription, taking the Eunomian to be a Catholick, and the name of the Sect for the name of a Man; and confirming this Error by a greater mistake, saying Eunomianus was the name of a Man, twice spoken of in Suidas, once in 'Europeiavos, and again in éaste. 'Tis tris indeed Suidas faith exprefly, 'Eusejienos, öropa xúerov, anche immediately adds these words, ' Ö 'Europesavon aspi Beacocera To Sãov 287egy, as if Belisarius had baptized one whose name was Eunomianus. But the words are taken out of Procopius in Hift. Arcana pag. 2. from whence it appears that he wbo was baptized was by name Theodosius, and by Sect an Eunomian. And whatfoever his name was who wrote that Epigram on the History of Philoftorgius, he was certainly by Sect an Eunomian, and that was intended in the Inscription, written without question by some Catholick, who thought no man could commend the History of Philoftorgius but one of his own opinion. These contradictors of the perpetual Virginity of the Mother of our Lord, afterwards increased to a greater number, whom Epiphanius calls by a general name Antidicomarianitæ. And from S. Aug. Antidicoinarianitæ appellati sunt Hæretici, qui Mariæ Virginitati usque adeò contradicunt, ut affirment eam poft Chris ftum natuin viro fuo fuisse commixtam, de Hæref. Condemned under that name by the sixth General Council, Act. 11, The fame were called by the Latins, Helvidiani, from Helvidius, (a. Disciple of Auxentius the Arian) whose name is most made use of, because refuted by S. Hierome. He was followed by Jovinian a Monk of Milan, as S. Hierome tefifieth; though 3. Augustine delivereth his opinion otherwise, Virginitatem Mariæ deftruebat, dicens eam pariendo fuifle corruptam. And Bonofus, a Bishop in Macedonia, referred by the Council of Capua to the judgment of Anysius Bishop of Thessalonica, was condemned for the same, as appeareth by the 79, Ep. of S. Ambrose, written to Theophi
lus lus and Anyfius : Sanè non possumus negare de Mariæ filiis jure reprehensum, meritoque veftram Sanctitatem ahhorruiffe, quod ex eodem utero virginali, ex quo secundùm carnem Chriftus natus eft, alius partus effusus fit. This is the Catalogue of those by the Ancients accounted Hereticks for denying the perpetual Virginity of the Mother of our Lord
* Matth.1.25. S. Matthew testified that Jofeph a knew not Mary, until she had brought forth * For in the ber fir ft-born Son, from whence they would infer, that afterwards he knew word"EWS there is nofuch her; yet the manner of the Scripture-language produceth * no such inference. force. Tiws When God said to Jacob, b I will not leave thee until I have done that which je treb?assar, I have poken to thee of, it followeth not that when that was done, the God gidraugei Tu mirnovec mace of Jacob left him. When the conclusion of Deuteronomy was written, it no Méxies ñ was said of Mofes, ano man knoweth of his fepulchre unto this day : but it Tõde sillati, od
sont " were a weak argument to infer from thence, that the fepulchre of Mofes hath a vaiva ), Naz. been known ever since. When Samuel had delivered a severe prediction unto Orat. 2. de Fi- Saul, he d came no more to see him until the day of his death: but it were a Bio. Tà Las , Morrazo me- strange collection to infer, that he therefore gave him a visit after he was dead. vs pelos com -e Michal the daughter of Saul had no child until the day of her death: and มผี ต่อ+0e4cμόν σοφαίνειν, και
y to dream of any Midwifry in the grave. 157 árne Christ promised his presence to the Apostles unto the end of the world: who Pescev to aber ever made so unhappy a construction as to infer from thence, that for ever soy deixourin. S. Bafil. Hom. after he would be absent from them? de Nat. Dom. "El qñ yecoñ me emrin to'tlu pen éxi diwesopefúg ridávce xegve. S. Chryfoft. To "Ens wordáxis say it að diluexūs á ñ Deix yego budíoxon xeyifuor. Ifid. Peleus. l. 1. Ep. 18. To Ews Worlax š x iri xeģys néld, ára' ini tš autó weg (m.
co. Adria. Ifag. in S. S. TO "Ews wione ce weg's avlidicsonlu rõ ipotñs xero agreembare gwione do iti onakord Meycam και έργων και θεοπρεπών καθάπες και να εκ προς ανιδιάσολω ετέρο χρόνο τινός, αλλά και ανανίον ας ποδήλατιν απεράντα alashualo. Phot. Ep. 30. In the same manner it is observed by the Greek Grammarians of weir, that if any one declared that he did it not weir before such a thing were done, is followeth not that he did it when or after that thing was done. As when Helena saw and knew Ulysses a Spy in Troy, she promised upon Oath that she would discover him to none till he was, safe returned to the Grecian Fleet.
Kad mporia xagregăr ögxov,
Tein ge i is vñas te Joa's xalcias o épixé af, od. d'.. And yet it is not likely, says Eustathius, that Helena did ever discover Ulysses to the Trojans after he was returned. 'Ey ö Tul, My weir 'odvarna Tewain cvaplwas, weiv autor ris võas iríay, rig mein dorci wilaion jourólogov po úvaplanows η 'Οδυασία τοϊς Τρωσιν, θυμηθέον το διώαμιν τ8, μη πριν ποιήσαι τόδε τι πριν αν τόδε θόη), (ήτις, ώ τη α ραψωδία και ’Inredo x 9 x perb 9 uzory, as o'x Ginos 'Enelw GTÁY Tois 'laleuoi mei rõ 'Odvasins öde öte as vias y unigias espírilo autos. A Negation anteceding weir or i'ws, is no Affirmation following them. b Gen. 28. 15. Deut. 34. 6.
di Sam. 15. 35. e2 Sam. 6. 23.
* For I shall Again, 'tis * true that Christ is termed the first-born Son of Mary, from not deny that whence they infer she must needs have a second, but might as well conclude called the first-that wheresoever there is one there must be two. For in this particular born in re- the Scripture-notion of priority excludeth an Antecedent, but inferreth not spect of his scopren Mother, tho'
mi a Consequent; it fuppofeth none to have gone before, but concludeth not any Epiphanius to follow after. Sanctifie unto me, faith God, all the first-born; which was shought that a firm and fixed Law, immediately obliging upon the Birth: whereas if the a sufficient Answer : Mk Firit-born nad inci
First-born had included a relation to a second, there could have been no preeru öriizfér- sent certainty, but a suspension of obedience ; nor had the First-born been se o argazóte: fanctified of it self, but the second Birth had fanctified the first. And well se illow our lu might any facrilegious Jew have kept back the price of Redemption due unto *ws izfimce i the Priest, nor could it have been required of him, till a second off-spring had zjoy ourñs : res more the appeared; and so no Redemption at all had been required for an only Son. worçar?óroxor Whereas all such pretences were unheard of in the Law, because the Origiatīs, ainsi nal + Hebrew word is not capable of any such construction, and in the Law it À wzwóroxov. Emilie & my felf it carrieth with it a clear interpretation, a Sanctifie unto me all the firsthão ourñs éonMaver, og autós xa Gaexa yegleñat ini ö rõ oő aqw7076x8 it woulc órétı so wigs #0670, sana aqw7broxov jóvov. Heref. 78. As if her son the first-born were not her first-born Son. Ou acávtas ó arewórox@ wegs is's 'tilovopefuos ? xd maha Cútveion, ana' ó ogãtou Alyvoitwy pétegey wewórox óvonalog. S. Bafil. Hom. de Nativ. Primogenitus est non tantum poft quem & alii, sed ante quem nullus. S. Hieron. adv. Helvid. It is observed by Servius, to that of Virgil's Æneid. 1. Trojæ qui primus ab oris, that Primus i. poft quem nullus. Thus Hieron makes his Plea : Quid me in unius mensis stringis articulo ? quid primogenitum vocas, quem an fequantur fratres ignoro? Exspecta donec nafcatur fecundus : nihil debeo sacerdoti, nisi & ille fuerit procreatus, per quem is qui ante natus eft incipiat esse primogenitus. Advers. Helvid, 13 . Exod. 13. 2.
born; what foever openeth the womb among the children of Ifrael, both of man and beast, it is mine. The Apertion of the womb * determineth the * Definivit first-born ; and the law of redemption excludeth all such tergiversation : fermo Dei a Those that are redeemed, from a Month old thou shalt redeem ; no stay- quid fit Pri
Yomogenitum; ing to make up the relation, no expecting another birth to perfect the re- Omne, inquit, demption. Being then bthey brought our Saviour to Jerusalem, to present quod aperit
vulvam. s. him to the Lord; As it is written in the Law of the Lord, Every male Hier.adv. that openeth the womb Jhall be called holy to the Lord: it is evident he was Helv. called the first-born of Mary according to the notion of the Law of Mofes. Num. 18.16. and confequently that title inferreth no succession, nor proveth the Mother to have any other off-spring. : Indeed, they thirdly object, it cannot be denied but that we read expressly in the Scriptures of the Brethren of our Lord: He went down to Caper- John 2. 12. naum, be, and his mother, and his Brethren ; and, While he talk the people, his mother and his brethren stood without , de firing to speak with him. But although his Mother and his Brethren be named together, yet they are never called the Sons of his Mother; and the question is not whether Christ had any Brethren, but whether his Mother brought forth any other Children. 'Tis possible Joseph might have Children before Mary was efpoufed to him; and then as he was reputed and called our Saviour's Father, fo might they well be accounted and called his Brethren, as the t ancient | Origen first
delivereth it Fathers, especially of the Greek Church, have taught. Nor need we thus ms Martin assert that Joseph' had any off-spring, because the language of the Jews in- and Eufebius cludeth in the name of brethren not only the strict relation of Fraternity. Sheweth hiso
Y pinion, speakbut also the larger of Consanguinity; and therefore it is fufficient satisfaction ing of s. James
for that expression, that there were such persons allied unto the blessed Vir- the Brother of · gin. cWe be Brethren, faid Abraham unto Lot; when Abraham was the operator
our Lord, Hift.
on was the Eccl. l. 2. 6. I. Son of Terah, Lot of Haran, and consequently not his brother, but his ne- Tómo dira eta phew, and as elsewhere properly styled, a the Son of his Brother. e Mofes 'láxw@ov i ră called Mishael and Elzaphan the fons of Uzziel the uncle of Aaron, and they are
rveis 1876said unto them, Come near, carry your Brethren from before the Sanctua. Ore di mesto ry; whereas those brethren were Nadab and Abihu, the Sons, not of Vz- no avbeste ziel, but of Aaron. Jacob told Rachel that he was her father's brother, Xexsi 477 and that he was Rebekah's fon: whereas Rebekah was the sister of Rachel's olwrap. So
we read, as it father. It is fufficient therefore that the Evangelists according to the con- is fet for chestion stant language of the Jews, call the kindred of the blessed Virgin the brethren R. Stephan. and Sisters of her only Son; which indeed is something the later, but the sun. hered most generally approved, answer.
- with an an
cient Ms."07. ã saj Šta jos li tg 'Iwonę og vores Soples wereg's clové 78 Xerošo which is much more plain, for úvóueso waús is nothing so pertinent in this particular, as vos bi. Se Epiphanius ‘Hy gS ó 'Icexw To jos Tš 'latio 'ywaards tš Iwi, x do Maehas. Heref. 29. And Haref. 42. Speaking of the rest, he calls them, tas jo's 'lworø e're at v7w6 wurð úrars ywurde. Thus S. Hilary, Homines praviffimi hinc præfumunt opinionis fuæ authoritatem, quod plures Dominum noftrum fratres habuifle fit traditum, quafi Mariæ illi fuiffent, & non potius Joseph ex priore conjugio suscepti. Com. in Matth. cap. I. Thus alfo S. Ambrose de Virg. And generally all the Fathers to that time, and the Greeks afterwards. S. Chrys. s. Cyril, Euthymius, Theophylact, OEcumenius, and Nicephorus. These all seem to have followed an old tradition, which is partly still continued, in Epiphan. "Ég? Gra o lado en el te wetlw wrŷ yupovou cre of purns Födde sy xvirxd ou tell with saidas T erbuo E, recues deppeyocg Snadas 3 d'o. Haref. 78. The first of these fix children was Jaines : με7' αυτόν και γίνε) ταις 'Ιωσή καλάμδυ , τα μετ' αυτον Συμεων, έπεια Ιδας και δύο θυΓαλέρες, η Μαρία, και η Σαλώμη zais pefón. Thus had the Greeks a distinct relation of the sons and daughters of Joseph, and of the order of their generation. Whose authority. I shall conclude with that of Jobius OEcon. I. 9. "Edd #a76ege ñ úsenodig iri gãs dvouécou À áráτορα εκ οκ * λησών και πονηρών τότες εξελίξατο, αλλά τες » δικαιοσύη διαλάμπονίας" τιτG- ο Ιωσήφ, και οι τέτο παίδες. Phot. Biblioth. 222. And that of Amphilochius, Jun. Orat. in Diep. 'Haiseta de Tole xj bi rõ 'lworm yol, xalus posgrups o 'Evdyfenisis, sej rñ there ord excéves to canoes, yelesphxativ 'léxwe 'Is das wavid Trocp, 018 rj Kueix 'Inco Keto çó de nos iaury's evcu. Gen.13.8. d Gen.12.5. Lev.10.4. fGen.29.12. The first I conceive who returned this answer was S. Hierome, in a Tractate written in his youth at Rome against Helvidius; wherein, after a long discourse of several acceptions of Brethren in the Scriptures, he thus concludes: Reftat igitur, ut fratres eos intelligas appellatos cognatione, non effectu, non gentis privilegio, non naturâ, quo modo Lot Abrahæ, .quo modo Jacob Laban eft appellatus frater. And as for the other opinion of those which went before him, he says was grounded merely upon an Apocryphal History, Com. in Mat. cap. 12. Quidam fratres Domini de alia uxore Joseph filios suspicantur, fequentes delirimenta Apocryphorum, & quandam Escham mulierculam confingentes. Indeed Origen himself, followed in this particular by the Greek Church, did confefs no less; who tells the Authors from whom that Interpretation firft arose; Fratres autem Jesu
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