GOD made Man in his Image, after his likenesse. 1 And Man being made in the Image and Si­militude of God, had free-will,Man made in the Image of God. which made him capeable of a speciall positive law; ac­cording to which hee should live in all due obedience to his Creator, preserving him­selfe, and all his posterity, in that good con­dition in which he was created; as well thereby to avoid both sin and death, as also to render himselfe by his obedience a fit subject of a more cleare and perfect vision, and fruition of God, Aug. Enchir. cap. 25.Gen. 2.16. The law which God gave unto him was delivered in terminis; Of every tree of the Garden, thou maiest freely eate: But of the Tree of the knowledge of good and evil thou shalt not eate of it: for in the day that thou eatest thereof, thou shalt surely die.

This was the primordiall law;The primor­diall Law. and (as Tertullian saith) in this 2 law given unto Adam we acknowledge to be laid up all those precepts which afterwards, delivered by Moses, sprouted forth young. That is to say, Thou shalt love the Lord thy God with all thy heart, and with all soule: and thou shalt love thy Neighbour as thy selfe. And Thou shalt not kill, and Thou shalt not commit adultery, Thou shalt not steale, Honour thy father, and thy mother, and Thou shalt not covet that which is another mans. For (saith he) the primordiall law was given to Adam and Eve in Paradise, as the wombe of all the com­mandements of God. Advers. Judaeos cap. 2. He had no need of fur­ther grace, for the observation of this law; because hee might (if he would) have kept it, by the liberty and freedome of his owne will left unto him in the custody of pure nature. For which cause the breach thereof made him a transgressor to all the commandements (if, as Saint Augustine saith,Adam's sin. it be divided into its severall members,) For pride is there (saith he), for as much as man delighted to be rather in his owne power, then in the [Page 2] power of God. And Sacriledge [or Infidelity], because he did not give credence to God. And murther, because he killed himselfe. And Spi­rituall fornication, because the virginity of the humane minde was de­flowred by the Serpents perswasion. And theft, because hee usurped that foode which was prohibited. And covetousnesse, because he desired more then ought to have sufficed him. And whatsoever else by diligent consi­deration, may be found to be in this one act of his transgression; Where­fore, by one man sinne entred into the world, and death by sinne, and death passed upon all men [ [...]] for that or in whom, (namely, in that one man) all have sinned. Thus was the deadly wound given by Adam, The propa­gation of A­dams sinne. through the abuse of his free will, to himselfe, and unto all his posterity, who were then in him tanquam in radice, as in the root of mankind, Aug. Enchir. cap. 26. whereby both hee and they who were to descend of, and from him, by ordinary generation, were the same day made obnoxious, or subject both to the Spirituall or supernaturall, and to the bodily or naturall death, with all the dreadfull precedents, concomitants, and conse­quents of them both.

3 For this, (and to the end that hee might restore that creature whom he had made to immortality) God by his infinite wise­dome, and of his great mercy, manifested unto man that expe­dient which he had foreseen, and determined from eternity; that he would redeeme and save him,Gods Cove­nant of grace. by the seede of the woman whom the Serpent had seduced; which seede should breake the Ser­pents head; that is to say, overthrow the Devill and all his pow­er. And therefore after Adam had sinned, and in him all his po­sterity, God maketh his covenant with him, and with them: and requireth both of him, and them, that they should on their parts, performe the conditions of it, by beleeving and applying it eve­ry one of them particularly to himselfe; and to know no other Redeemer, by whom to be redeemed from sinne and death, brought upon them all by Adams transgression, but onely that blessed seede. The first saving grace therefore that man received after his Fall (whereby he might rise againe from sinne and death, into which he was fallen) was faith, even faith in Christ: for the promised seede was Christ. Here therefore siste gradum, for the order of this our historie doth require that I should adnote some thing by the way concerning that first, and most necessary grace.

4 The old Romans held and worshipped faith for a goddesse; and Numa Pompilius is first said to have dedicated a Temple to Faith; Concerning Faith. whether because in all the actions of life, and more specially in contracts, bargaines, and covenants, there is an urgent use, and necessity of faith: Or, whether because traditions streaming down even from Adam unto those dayes, had greatly manifested a­mong the heathen themselves, that faith which is towards God, as that onely thing whereby God is moved to grant all the re­quests [Page 3] of men; and by which every man may, and must attaine unto true happiness; it is more then I will take upon me to deter­mine. Probable it is that Numa was not altogether ignorant of that which was taught in the Church concerning faith: for the Temples which he built are said to be without Images, and his Bookes upon Livies report being found a long time after his death [viz. Anno Urb. Cond. 573. Genebr. Chron. lib. 2. p. 411.] were burnt, as not holding correspondence with the heathenish superstition of those Idolatrous times.

There is faith towards Men; and there is faith towards God; 5 for so speakes the Scripture. I will restore thy Judges as at the first, and thy Counsellors as at the beginning; Isa. 1.26. afterwards thou shalt be called the city of Righteousness, the faithfull city. Faithfull towards God in believing all his promises; faithfull towards God in keeping all his commandments. Faithfull towards Men, in all distribu­tive, and commutative justice. But concerning that faith which is towards men,Faith to­wards men. and is nothing else but a certaine veracitie or truth of mind, whereby men approve themselves constant in their words, in their promises, and in all their contracts, bar­gaines, and covenants, to performe them, and is politicall, active or mercatorious; it pertaineth not to this our History to discourse at large.

Faith towards God, Faith to­wards God. is that faith whereby a man doth believe 6 in God, and apprehend and apply the Covenant of Grace, first made with Adam, and his posterity; and all the promises of God thereupon depending; to the saving of his soule. So that how­soever the name or word faith, be copiously, and variously ac­cepted in the Scriptures; yet as now we are to speak of Faith,S. Mat. 13.20, 21. Heb. 6.4, 5, 6. Jac. 8.13. Act. 2.19. S. Mat. 17.20 1 Cor. 13.2. Tit. 1.1. we do not intend either the externall profession of Christian Re­ligion onely. Or any temporall assent or bare knowledge of the grace of God. Nor yet any certaine perswasion conceived by Re­velation, or by particular promise concerning the working of mi­racles. But it intends that faith which is properly and theological­ly styled Faith; which pertaineth onely to Gods Elect, and to all of them; which is passive, and is called by Divines, the justifying or saving faith; because that thereby a man is justified, [...], in the sight of God, or with God, as the Scripture speaketh.Gal. 3.11. It is a gift of God, or an holy habit wrought by the Holy Ghost, whereby the believer giveth his assent or credence unto Gods ho­ly word, and doth apprehend and apply to himselfe, in particular; as well the Originall promise, as also all other promises, of the saving good will, and grace of God, in Christ the promised seed, to his glory, and to the salvation of his own soul.

The efficient cause of which justifying faith primarily is God 7 himself,The efficient of justifying faith. who is one divine essence distinguished into three per­sons, the Father, the Sonne, and the Holy Ghost: for faith is the gift [Page 4] of God, as St. Paul saith; Unto you it is given in the behalfe of Christ, not onely to believe on him, Phil. 1.29. but also to suffer for his sake. Yet so as that instrumentally it is either internall or externall. The internall is the Holy Ghost by his speciall working (the shining of God in our hearts) whereby faith is begotten in us;2 Cor. 4.6. while that he doth dispose our understanding to the saving knowledge of Christ: and moveth our will to give assent, and adhere thereunto. The externall is the administration of the Gospell, in the dispensation of the Word and Sacraments, whereby the Holy Ghost doth ordina­rily forme, and confirm the work of faith in us: although it must not be denyed that for the liberty of the power of his will, God without the use of this ordinary meanes, when, and where he shall so please, doth beget, and work, faith in the hearts of men.Rom. 1.16. I am not ashamed of the Gospell of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greeke. 17. For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith.

8 The matter of faith The matter of Faith. if considered subjectively, the proper subject thereof is the understanding and will of man, so farre forth as each faculty is regenerate by the supernaturall grace, and power of the Holy Ghost, whereby the understanding discerneth those supernaturall benefits of faith, offered in Christ to be true; and the will applyeth them assuredly, as good and saving. O fooles and slow of heart, (of understanding, and of will) to believe all that the Prophets have spoken. Luc. 24.25. But the matter of faith considered objectively; in respect of the understanding, is divine verity: and in respect of the Will, the sole singular grace of God, promised in Jesus Christ; both which are contained and circumscribed in the written word of God: all which, and onely which, faith re­specteth, and embraceth, as its adequate object, and therein Christ crucified, as its principall, first, and proper object. Let us draw neare with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience, Heb. 10.22, 23. and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering (for he is faithfull that promised.)

9 The matter of faith in respect of the parts of it, The matter of faith in respect of the parts thereof. are diversly considered, as well in regard of the subject, as of the object. For in respect of the understanding, and divine will, it is knowledge and assent: knowledge, whereby a man understandeth the whole word of God, according to the principall heads thereof, for the measure of grace revealed. Assent, whereby a man taketh it for granted, and is firmly perswaded in his heart, that all those things which he knoweth out of the Law, and the Gospell are so certainly true, that in them, as in divine truths, is setled rest to be found.Rom. 7.16. I consent (saith the Apostle) unto the Law that it is good. In respect of the will of man, the principall and primary part of [Page 5] faith, is confidence; which is a most firm perswasion of the heart, whereby all the faithfull doe appropriate the generall promise of Grace, to themselves in particular. Which confidence produceth a two-fold effect: whereof the first is a sure ground or foundation upon which a mans faith standeth in opposition of all dangers internall and externall. The second is a full trust in God, S. Mat. 7.25. whereby a man doth depend on him, that he may be saved. It is the testi­mony of the Spirit, which (as St. Paul saith) beareth witnesse with our spirit, that we are the children of God. Rom. 8.16.

The forme of faith The form of faith. consisteth in Relation, whereby the believer 10 doth apply unto himselfe the word of truth, and the divine promises of the grace of God in particular. So that look what the Scripture promiseth, and propoundeth generally, the believer appropriateth to himselfe by a firme perswasion. As for exam­ple, God so loved the world, that he gave his onely begotten Son: S. Joh. 3.16. that whosoever believeth in him should not perish but have everlasting life: And this is it which the Scripture speaketh in generall termes: and was first spoken to Adam after his fall, and is further spoken in all the old and new Testament, which yet the believer appro­priateth to himselfe. God so loved me, that he hath given his onely begotten Sonne, that I believing in him should not perish, but have everlasting life.

The finall cause of faith, for the first and principall end of it,The finall cause of faith. is 11 the glory of God, the Author of our faith, and the Redeemer of our Souls. But the next or secundary end is out owne salvation, which the scripture therefore calleth the end of our faith, and the reward of it, as the Apostle St. Peter sayeth,1 Pet. 1.9. Receiving the end of your faith, even the salvation of your soules. Here note by the way,Observation. that faith towards God is one, and yet divers. One, in the species; for though there are many sorts of Christians, yet there is but one Catholique faith: for faith is species specialissima. One, in regard of the object; for the thing believed is one and the same: upon which ground, St. Athanasius in his Creed, doth conclude peremptori­ly, This is the Catholique faith, which except a man believe faithfully, he cannot be saved. And the scripture accordingly, One Lord, one Faith, one Baptism; Divers; both in number, and in degree. Eph. 4.5. In num­ber. Every believer hath his own faith, proper and peculiar to himself, which is his own faith, and is not the faith of any o­ther. In degree; for faith is in some more, in others lesse, accord­ing to the measure of the divine grace of God. There is [...], and there is [...]. If God so cloth the grass of the field which to day is, and to morrow is cast into the oven, shall he not much more cloth you, O ye of little faith? But the woman of Canaan had a great faith, S. Mat. 15.28 O woman great is thy faith; be it unto thee even as thou wilt. 12

Now this which hath been said concerning faith, The Cove­nant diversly administred. bringeth us directly into the way of our sacred History. For that Covenant [Page 6] which God made with Adam, and with all his posterity, was di­versly administred. At this time thus, at that time so, at divers times in divers manners, according as God was pleased to speak unto the fathers [...] at sundry times, Heb. 1.1. and in di­vers maners, saith the Apostle. And according as God was plea­sed to invest it, as it were with divers Robes, excellently set forth in the type,Gen. 37.31. by Josephs coat of many colours, dipped in the blood of the Kid which his brethren had killed. The times are distinguished into two Periods; The times d [...] ­stinguished into two Pe­riod [...]. the first is of the promised seed to be exhibited when the fulness of time should come: The second is of that promised seed exhibited, when that fulness of time was come: for so St. Paul himselfe distinguisheth the Periods of the times,Gal. 4.4. saying, When the fulness of time was come, God sent forth his Sonne.

13 Concerning that first period of time, the Covenant was admi­nistredConcerning the first Pe­riod of time, how the Co­venant was administred. Geneb. Chr. lib. 2. p. 447. in divers manners. For the space of two thousand forty and six yeares or thereabouts (for I scuffle not with Chronolo­gers concerning the exact Computation of yeares, seeing that of Genebrard is very true, that as touching the number of the yeares of the world, a man shall finde as many opinions as writers. Neither will I have to doe with that vast difference betwixt the Greeke and the Latine writers, occasioned by the corrupted Septuagint, ut­terly inconsistent with the Hebrew verity. I follow those Latine writers and Chronologers, among whom I finde but little diffe­rence, and they who differ but a little, seem no tto differ at all) I say, for the space of two thousand forty and six yeares, or there­abouts, from Adam to Abraham, and to the ninety ninth yeare of Abrahams age, the Covenant came forth naked, and was admini­stred under the forme of that blessed promise, which God made unto man after his transgression in these words, saying unto the serpent in whom the Devill was, I will put enmitie betweene thee and the woman, and betweene thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heele. This was the Originall promise, the Covenant of Grace, Gen. 3.15. the sum and substance of the Gospel: which promise all the righteous faithfull, from Adam to Abraham (though they knew no more of Christ) did believe, that they might be saved. For, as learned St Augustine saith, None of all the righteous faithfull could attaine salvation, but onely by the faith of Christ: to them Christ was knowne, and had he not been knowne to them (saith he) they could not have prophesied Christ to us, some­times more darkly, and obscurely, as did the former; sometimes more plainly, and perspicuously, as did the latter Prophets. Enchir. 14 Cap. 118.

The faith of the ancient righteous Fathers,The faith of the ancient righteous Fathers. was the Catholike faith, even the same which we have, though otherwise dispen­sed, and revealed to them more obscurely, to us more plainly: [Page 7] They were Christians as well as we, for they did believe in Christ: and Eusebius proveth by invincible arguments, that the very names of Jesus, and of Christ, were known from the begin­ning of the world, and had in honour by all the Prophets of God, Ec. Hist. Lib. 1. Chap. 1. And in the Revelation of Saint John, Christ is plainly said to be slain from the foundation of the world. It is, because by vertue of his death which was to come,Rev. 13.8. they were saved, even as we. I know not, whether it were more impiously, or ignorantly averred, by the Servetani, that the Fathers of old time, and before the comming of Christ, did want both true faith, and spirituall life. Sure I am, it is against the truth; for those righteous Fathers, who had nothing more but the originall Promise, had thereby the true justifying and sa­ving Faith, according to all that, which hath been laid down before concerning faith; for, they gave assent or credence unto that promise, and did apprehend and apply it to themselves in particular, to Gods glory, and to the salvation of their owne soules. The efficient causeThe efficient cause. of it primarily, was God himselfe, whose gift it was; instrumentally and internally the Holy Ghost, by his speciall working, while that he did dispose their under­standing to the saving knowledge of Christ, and did move their wills to assent and adhere thereunto. Instrumentally and exter­nally, it was the Gospell it selfe, administred by Tradition, before they had the Word written, or any Sacrament for the obsigna­tion of that Promise; whereby the Holy Ghost, as by the then ordinary means, did form and confirm the work of faith in them.

The matter The matter. of their faith considered subjectively, was the un­derstanding 15 and the will, so far forth, as each faculty was re­generate, by the supernaturall power and grace of the Holy Ghost, whereby the understanding did discern those supernatu­rall benefits of faith, offered in that promised Seed, to be true; and the will did apply them assuredly to be good and saving. But the matter of their faith, considered objectively, in respect of the understanding, was divine verity; and in respect of the will, it was the sole singular grace of God, promised in that seed, both which were contained and circumscribed in the originall pro­mise; all which, and only which, their faith respected and em­braced, as its adequate object, and therein that Seed, as its first, next, and proper object. The matter of their faith, in respect of the understanding and divine will, it was knowledge and assent; knowledge, whereby they understood the promise, for the mea­sure of grace revealed: Assent, whereby they took it for gran­ted, and were firmly perswaded in their hearts, that the pro­mise was true, and therein found setled rest. In respect of their will, the principall and primary part of their faith was confidence, [Page 8] whereby they did appropriate the generall promise of grace to themselves in particular, which also produced a two-fold effect, whereof the first was a sure ground or foundation, upon which their faith stood, in opposition of all dangers, internall and ex­ternall. The second was, a sure trust in God, to depend upon him, that they might be saved; which sure trust in God, was the testimony of his Spirit, Heb. 11.4. whereby, as the Scripture saith, Abel offe­red unto God a more excellent sacrifice then Cain.

16 The forme The forme. of their faith likewise did consist in relation, whereby that promise or covenant of grace, which was made unto Adam, and to all his posterity, every believer did apply and appropriate unto himself, by a firme perswasion: viz. that that Seed should come; and for him, and for his redemption, should break the Serpents head, should overthrow the Devill and all his power; purchasing for him salvation and everlasting life. Finally, the finall cause The finall cause. of their faith, for the first and principall end of it, was the glory of God, the Author of their faith, and the Redeemer of their soules. But the next, or secundary end, was their own salvation, which they, even as we, did work out with fear and trembling. And in this manner was the Covenant barely administred, under the form of that blessed promise, from Adam to Abraham, as hath been said before.

17 But, God reneweth his Covenant with Abraham, The Cove­nant renewed with Abra­ham, &c. Rom. 4.16 Gal. 3.9. and with his Seed, generally with all the Faithfull, (for Abraham is set forth, to be the Father of us all; that is, of all us that believe: Abraham was blessed by Faith in Christ: And all they which be of faith, are blessed with faithfull Abraham) for they are the spiritu­all Seed: Specially with the People and Nation of the Jews, the carnall Seed. He draweth his Covenant into Articles, indenteth it,Gen. 17.11, 12, 13, 14, and setteth his Signe or Seal unto it, the Signe or Seal of Cir­cumcision: Ye shall circumcise (saith God) the flesh of your foreskin, and it shall be a token of the Covenant between me and you. He setteth downe, what he will do on his part, and what he expecteth, that his People should do on their part; and he sealeth it with his Seal, Circumcision. And of all this, you may read at large, Gen. 17.

18 Circumcision Concerning Circumcision was a sacred action, wherein the fore-skin of the flesh of the Male kinde, was cut off, according to Gods Ordi­nance, for the obsignation of his divine Covenant with men. Who it was, that was deputed to that Office, the Scripture makes no mention; probable, it is the most antient or honoura­ble of that House or Family, of which the party to be Circum­cised was descended, especially, before the Law given: for, God commanded Abraham to do it, and Abraham, at Gods com­mandement,Gen. 17.23. Exod. 4.25. circumcised Ishmael his Son, and his whole House. Zipporah, the Wife of Moses, (although we have but that one [Page 9] precedent) did circumcise her Son. When the People of Israel were arrived in the Land of Canaan, then did Joshua Josh. 5.3. circumcise them. It is likely, that under the Law, that Office was to be performed by the Priests, as being by their Function sacred to God, and therefore the fittest persons to perform so divine a Ceremony. The Day appointed for Circumcision was the eighth day; for so did God ordain: He that is eight daies old, Gen. 17.12. shall be cir­cumcised among you. And it is plain, that our Saviour Christ himself, as being under the Law, and Saint John the Baptist, were circumcised the eighth day, according to the Law. But, if a man had not been circumcised upon the eighth day, according as God had appointed, he might then be circumcised at any other time; for, it is never too late for a man, to submit himself to the holy Ordinances of God. And therefore the Children of Israel, who travelled in the Wildernesse by the space of forty years, were (notwithstanding their age) circumcised in the Land of Canaan. Likely it is, that they did not circumcise with Knives, but with sharp Stones; for Zipporah, the Wife of Moses, circumcised her Son with a sharp Stone: Then Zipporah took a sharp stone, Exod. 4.25. (a sharp knife of stone) and cut off the foreskin of her Son, saith the story. And God commanded Joshua, saying, Make thee sharp knives, Josh. 5.2. (or knives of flints) and circumcise again the children of Israel the second time. Circumcision was not without the shedding of some blood, and much pain: For, when Moses's Wife had cut off the fore-skin of her Son, she cast it at his feet, saying,Exod. 4.26. Surely a bloody husband art thou to me. She said, a bloody Husband thou art, because of the Circumcision. And when the Shechemites were Circumcised, it is said, that the third day, when they were sore, (sore of the wound of Circumcision) Simeon and Levi took each man his sword, Gen. 34.25 and came upon the City boldly, and slew all the Males. They were sore, sore of the wound of Circumcision, sore the third day after; and so sore, that they were not able to make resistance, no, not for their lives.

Circumcision was a great and venerable Sacrament, it was 19 the Sacrament of initiation, or reception into the Covenant; The mystery of Circumci­sion. and the mystery of it was great: For first, whereas Circumcision was ordained to be made in that part or member of the body of Man, which God would to be for the propagation of Seed; it did fitly intimate man's uncleannesse by Nature, and the propaga­tion of Originall sin. Every father stands in the place of Adam, and conveigheth unto his Child, besides the nature of Man, the very guilt and corruption of Nature:Eph. 2.13. We are by nature the children of wrath. That naturall uncleannesse of ours must be taken a­way, or we cannot be saved. This is a second birth, as Christ said to Nichodemus, Marvell not that Isaid to thee, Ye must be born again. S. Joh. 3.7. 2^ly It did fitly give them to understand, that that Seed, in whom [Page 10] they believed (Christ the Messiah) should come of the circum­cised seed of Abraham, according to the flesh, as God had pro­mised,Gen. 22.18. Lact. Instit. lib. 4. cap. 17. saying, In thy seed shall all the Nations of the earth be blessed, 3^ly The making bare of that part or member, did (as Lactantius observeth) signifie, in the mystery, the true circumcision which is of the heart; that the breast must be laid bare, and that the spiritual Seed must be circumcised in heart, to have their conver­sation with an open and simple heart. I say nothing of that si­militude which some have observed, betwixt the heart and the prolifick member.Rom. 2.28. He is not a Jew which is one outwardly, neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, 29. and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. 4^ly That piece of skin which was cut off, did signifie the uncleannesse of Na­ture, in a state of sin: And like as they cast the prepuce, or piece of skin, upon the ground, at the feet of him that was circum­cised,Exod. 4.25. as may be conjectured by what Zipporah did when she circumcised her Son: So, that all uncleannesse of heart and action, must be circumcised and cut off, it must be cast away, as the prepuce throwne upon the ground, never to be reassumed. 5^ly The circumcision-knife was a type of Christ; for, that knife was of stone, and did intimate Christ the Rock, the foundation Stone, the Stone of Sion, elect and pretious; the corner stone, who by his Spi­rit, doth circumcise the hearts of men, according to that of Mo­ses, Deut. 30.6. The Lord thy God will circumcise thine heart, and the heart of thy Seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou maist live. 6^ly The drops of blood that were shed in circumcision, did give them to understand the blood of the Messiah, who was to be of the circumcised Seed, and that his blood it was, which should be shed for the remission of sins. 7^ly The great paines and forenesse of circumcision, did represent as well the sufferings of Christ for us, as also, that they who will be his servants, must be nothing curious to suffer all paines and persecutions; and, if need be, to shed their blood for the name of Christ. 8^ly The day of circumcision, which was the eighth day, did set forth in a mystery the Resurrection of Christ; for, like as Christ rose again from the dead upon the eighth day, according to the Jewes account, who begin to reckon their week upon the Sunday; even so, that they who were circumcised, had an eight day to look for, the day of his Resurrection, by ver­tue whereof, they should rise again from the dead, being first risen with him unto newnesse of life; that is to say, from a death of sin, to a new and spirituall life. Lastly, that same opprobri­um circumcisionis, that shame and disgrace which the Jew had, by reason of his circumcision, among the Gentiles, (for which he was mocked, despised, reproached, and scornfully termed [Page 11] [...] Apella, Verpus, &c.) did set forth the shame and scan­dall of the Crosse, giving the People of God to understand there­by, that the way to Heaven is not a way of popularity and ho­nour, but rather of ignominy, reproach, and worldly contempt. Moses had learned that lesson by his circumcision, Esteeming (saith the Scripture) the reproach of Christ greater riches, Heb. 11.26. then the treasures in Egypt. So great and excellent was the Mystery.

Most important was the use of this great Sacrament: For, 20 The use of Circumcisi­on. first, it was sigillum foederis, the seal of the Covenant, which God had renewed unto Abraham, and to his Seed, and did therefore serve greatly to confirm their faith; for, in that God had set to such a seal, they needed not to doubt the performance thereof on his part. Once God did make his covenant with Mankinde, and with all his creatures, that he would no more destroy them from off the face of the Earth by the Waters of a flood; for confirmation whereof, he placed his Rain-bow in the cloud, as the seal of that covenant; concerning which seal, he speaketh and promiseth, saying: It shall come to passe, when I bring a cloud over the earth, that the Bow shall be seen in the cloud; Gen. 9.14.15. and I will remember my covenant which is between me and you, and every living creature of all flesh, that the waters shall no more become a flood to de­stroy all flesh. Such was the use of Circumcision, when God should see the circumcision in the flesh of the fore-skin, then would he remember the covenant that he had made with Abraham, and with Abraham's seed, to be the God of Abraham, and of his seed after him. And so was circumcision, signum confirmationis, Circumcisi­on, signum confirmatio­nis. a signe or seal of confirmation, as well of the covenant it selfe on God's part, as also of their faith in that covenant, on their part.

2^ly It served to admonish them of their duties all their lives, to the end, that as often as they should look down upon them 21 selves, and see the signe or mark of circumcision, in the flesh of their foreskin, they might remember their covenant with God, to be an holy and a peculiar people unto him, and to serve him in holinesse and righteousnesse all the daies of their life. They did wear Gods badge or mark in their flesh, whereby he had set his stamp or mark upon them, for his own people, to give them to understand, that they must not defile themselves, or suffer themselves to be defiled, according to all the abominations of the wicked Heathen; nor lead an unclean life, according to the fleshly lusts of their owne heart. And for this cause, God was pleased, that they should receive names in circumcision; so when Abraham was circumcised,Gen. 17.5. his name was changed from Abram into Ahraham; And Saint John the Baptist, S. Luc. 1.63. S. Luc. 2.21. (though sancti­fied from his Mothers wombe) and our blessed Lord himselfe; (because he would fulfill all righteousnesse) had their names in their circumcision. It was a note of that subjection and perfect [Page 12] obedience, which they did owe unto the whole Law; and so it was signum admonitionis, Circumcision Signum ad­monitionis. Jer. 4.4. a sign of admonition, giving them al­waies to understand their duty, and that they must, on their part, performe the conditions of the Covenant to God-ward. Circumcise your selves to the Lord, and take away the fore-skins of your heart.

22 3^ly It was a meanes ordained by God, wherein, and whereby to conferre his grace upon them, and to conveigh his grace unto them. For God doth not jest, or toy with men in the outward signes, but like as he doth make a sure performance of all that which he promiseth in his vocall word, the Scriptures; even so doth he make a sure performance, of all that which he promi­seth, and setteth before the eyes of men in his visible word, the sa­cred, Rom. 4.11. and mysterious Sacraments. And therefore St. Paul saith, That Abraham received the signe of circumcision, a seale of the righteous­ness of faith, which he had yet being uncircumcised, (to what pur­pose) that he might be the Father of all them that believe, though they be not circumcised, Circumcision Signum prae­bitionis. that righteousness might be imputed to them al­so. And thus it was signum praebitionis, a signe of praebition, wherein he performed that which he had promised.

23 Lastly, Circumcision, was an externall signe of the visible Church, and made that outward distinction, whereby the ser­vants of God were to be known and distinguished from the ido­latrous Heathen; so that they who were not circumcised, had not the visible character, nor were to be reputed as visible mem­bers of the visible Church. And unto this alludeth St. Paul, when he saith,Phil. 3.2. Beware of Dogs, beware of evill workers, beware of the con­cision. The Dogs were the unbelieving Heathen, the evill workers were the miss-living Christians, the concision were those Iewes, who after the abolition of circumcision, by some instrument which they had, did draw up the prepuce, as men ashamed of their circumcision; But the true circumcision is of the Christian. For (saith the Apostle) We are the circumcision, which worship God in spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh. And thus was it signum distinctionis, 3. Circumcision Signum di­stinctionis. a sign of distinction, as being that outward character or marke, whereby the Church of God was vi­sibly to be knowne, and distinguished, upon which the Jewes were so elated, that the uncircumcised they utterly disdained, reputing them as Dogs, Swine, or other uncleane beasts. Thy servant slew both the Lyon and the Bear, 1 Sam. 17.36 and this uncircumcised Phi­listine shall be as one of them. And in this manner the Covenant went forth, and was administred, from the ninety ninth year of Abra­hams age, untill Moses time, and to the departure of the people of Israel out of Egypt, for the space of about four hundred and two years more, till the people were departed, and the Law was given.

And here the peruser of this our sacred History, hath to ob­serve, 24 that there was a time when circumcision was not,Periods of times to be observed. and therefore could not be used; so was it from Adam to Abraham, and to the ninety ninth yeare of Abrahams age. There was a time when circumcision was; and therefore must be used. So was it from the ninety ninth yeare of Abraham, till the Resurrection of Christ; during all which time it was sub praecepto, under the law and commandment of God; it was a necessary Sacrament, or seale of Gods Covenant, and was therefore necessaria & uti­lis, necessary and profitable: Necessarie to be done for the Law sake, whereby it was ordained, and profitable by divine Institution, to them that were circumcised. There was a time when it might indifferently be used, or not used; which was, from the Resur­rection of Christ, to the destruction of the Temple, which was the Ward-robe of Ceremonies. In which period it was lawfull, but it was not profitable, and was permitted (as Luther saith) not as a necessary Sacrament or seal of the Covenant, Luther com in Galat. cap. 2. v. 3. but for reverence of the Fathers, and for charitie sake, lest the weak should take of­fence, untill they should be confirmed in the faith. There was a time, and now is, wherein circumcision is altogether unlawfull, and this time is from the destruction of the Temple by Titus and the Romans, unto the end of the world. So then, there are foure periods. The first from Adam to Abraham, wherein circumcision was not borne. The second from the ninety ninth year of Abra­ham, till the Resurrection of Christ; wherein it lived, but yet had its infancy, its manly age, and its old age. Its infancy from Abraham, till the departure of the people out of Egypt, and till the Law given. Its manly age, from the Law given to the birth of Christ. Its old age, from Christ his birth to his Resurrection; du­ring which time it is not improper to say, that it lay sick upon its death bed; and when Christ rose from the dead, then circum­cision expired. The third Period, from the Resurrection of Christ, till the destruction of the Temple, during all which time though it were dead, yet it was not buried, but lay, as it were, upon its Herse, in expectation of an honourable buriall. The fourth and last Period, from the destruction of the Temple, which was the funerall burning of circumcision, to the end of the world; where­in it is not onely dead, but buried too; and if any man shall now rake it out of its grave, Christ shall profit him nothing. Behold I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. Gal. 5.2.

In or about the yeare of the world, two thousand four hun­dred 25 forty and seaven,Concerning the paschall Lambe. Gen. 15.13, 14. when the time came that God would bring forth the people of Israel out of Egypt, according to his word, and promise made to Abraham, Gen. 15. He setteth ano­ther seal to his Covenant, by instituting another Sacrament, the [Page 14] Sacrament of the passover or paschall Lamb, (it was the Sacrament of their continuation in the covenant) which he commanded to be observed. It was a sacred action of divine Institution, in the killing and eating of a Lambe, to perpetuate the memoriall of Israels deliverance out of the land of Egypt, and from the servi­tude and bondage of the Egyptians, to testifie unto them the grace and favour of God, to be a type of Christ, to conserve them in the unity of the Church, and to teach them true grati­tude in the thankfull acknowledgement of so great a benefit. To him that made the world, it belongeth to make the Sacra­ment; therefore this Sacrament was of divine institution: for Moses delivered to the people that which he received from God. The Time. 1. He changeth the beginning of the year: For whereas the Jewes ever before, began the year at the aequinoctiall, in the moneth of September; God commanded Moses that it should begin from that moneth, wherein the people departed out of Egypt, that was the moneth Nisan, which correspondeth with the moneth of March, wherein is the Vernall aequinoctiall. At this aequino­ctiall, this great Sacrament was to be celebrated; for upon the tenth day of that moneth, they made choice of the Lambe; upon the fourteenth day at evening (that is to say before the Sun went downe) they killed it; and in the evening following, which was the evening of the fifteenth day (for the Jewes began their day at evening when the Sunne went downe) they did eat it accord­ing to the Law. Where I would request the Reader of this our History to take notice, that it came to pass in process of time, that the Jewes by the tradition or law of their Sanhedrin,Carol. Sigon. de Rep. Heb. lib. 3. cap. 9. did forbeare to eat the Passover, upon the second, the fourth, or sixth dayes of the weeke; that is, upon our Monday, Wednesday, and Friday: so that if the fifteenth day of the moneth fell upon ei­ther of those dayes, the Passover was deferred to the next day. It is said to fall out so, the yeare that Christ suffered; and this was the reason why the Passover was killed for him upon the Thursday, and eaten at even, that is to say upon the Friday, which began at Sunset, which day to the Jewes, following their traditi­on, was the parasceue or day of preparation, on which they kil­led the Passover, to eat it after Sun-set, which was the evening of the Saturday or Iewish Sabbath. But our Lord, who was made under the Law, would not eat it, but according to the Law.

26 2^ly The place The place. of the Passover was certaine and appointed; for although at first they did eat it in the land of Egypt, according to their families in severall houses: Yet when they arrived in the land of promise, it was utterly forbidden to be celebrated, in any other place but onely in that which the Lord should choose to put his name there: Deut 16.6. that was first in Shilo, afterwards at Ieru­salem, whither the tribes went up at that solemne feast and be­ing [Page 15] dispersed all the City over, did by severall companies, in severall houses, eat the Passover: The persons The Persons. that were to eat it, were all the congregation of Israel, even every one that was cir­cumcised, of whom such a number was to meet together in one house, as might suffice to eat a whole Lambe at one meal. No fo­reyner or hired servant, nor slave might eat of it; but yet, if they were first circumcised, they might come unto this Sacrament; nei­ther was any difference at all to be made betwixt them,Exo. 12.49. and the native circumcised seed. 3^ly The ceremonies The Cere­monies. were stated; that they must choose a Lambe, it must be taken out from the Sheepe, or from the Goats. This choice must be made upon the tenth day, upon the fourteenth day in the evening they must kill it: they must take the blood in a Bason: they must take a bunch of Hysop, and dip it in that blood, and strike the lintell, and the two side-posts of the doore of the house where it was eaten, neither must they go forth untill the morning. The Lambe it selfe must not be eaten raw, nor sodden, but rosted; it must be all rosted whole, with the head, the legs, and purtenance. It must be eaten with bitter herbs, and with unleavened bread; it must be all eaten, no­thing of it must remaine until the morning, and if any part of it should remaine untill the morning, it must be burnt with fire. It must be all eaten in one house, none of it must be carried out, neither must a bone of it be broken. All the while that they did eat it, they must stand upon their feet, for they must eat it with their loyns girded, their shooes on their feet, and their staffe in their hand, and they must eat it in haste. And all this is luculent­ly prescribed, Exod. 12.

By all this, God would perpetuate the memorial of that great 27 deliverance wrought for his people,The Mean­ing. when he brought them out of the land of Egypt, and from the cruelty and oppression of Pharoah, and of the Egyptians. It was not enough that such a deliverance should be preached, but he will have it to be visibly represented in his Church, by the anniversarie celebration of a so­lemne Sacrament; of which the parents must carefully teach the meaning unto their Children. And it shall come to passe when your children shall say unto you, what meane you by this service? That ye shall say, it is the sacrifice of the Lords passover, Exo. 12.26. who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. 27.

But by all this a further and greater mysterie The Myste­rie. was meant and 28 intended: For their deliverance out of the land of Egypt, was a type of that deliverance which all the Israel of God hath by the redemption of Iesus Christ. That was a deliverance out of a tem­porall bondage, this is a deliverance out of an eternall bondage; that was a deliverance of the body, this is a deliverance of body and soule; that was a deliverance from Egypt, and from the heavy [Page 16] burthens of it; this a deliverance from hell it selfe, and from the eternall torments of it. By that deliverance, the carnall seed were brought into the land of Canaan; by this deliverance, the spirituall seed are brought into the kingdome of heaven. That lamb was Christ; it was Christ in mysterie and signification, for Saint Paul affirmeth it in plain termes,1 Cor. 5.7. Christ our passeover is sa­crificed (or slaine, [...]) for us. That lamb was without ble­mish, and a male of the first year, or of a year old: to signifie Christ conceived by the Holy Ghost, and born of a pure Virgin, in whom there was not the least blemish or spot of sin, either originall or actuall; and to signifie Christ sacrificed, in the full perfection of the human nature. That lamb was taken out from the sheep or from the goats, to signifie Christ according to the flesh, descended both of righteous and unrighteous parentage, as is to be seen in his genealogy, St. Mat. 1. & St. Luc. 3. That blood of the lamb which was shed, and was with a bunch of hysope stricken upon the lintell, and upon the two side-postes, which God looked upon, to the end, that he might not suffer the destroyer to destroy them; did signifie the blood of Christ, who, like as the hysope, which is a low and contemptible herbe, should come in a low and contemptible condition; that he would look upon his blood, and for that blood-sake, spare his whole Church, by delivering it from the destruction of the wicked world. That lamb is eaten for sustentation of the body, when Christ crucified is believed for the nutriment of the soul; for,S. Joh. 6.51. to eat Christ is a work of faith. That lamb, rosted whole up­on the spit, did signifie, whole Christ, made a sacrifice upon the crosse. That lamb wholly eaten, did signifie Christ wholly to be believed, the divinity, the humanity, the hypostaticall union. A bone of that lamb was not to be broken; and that St John saith plainly to be meant of Christ, S. Joh. 19.36. that not a bone of him should be broken; wherein also is to be observed, that although this lamb of God did suffer, according to all that wherein it was possible for him to suffer in the flesh, and was broken; yet his Divinity could not suffer. That lamb was to be eaten in haste, because it was the Lords passover; to signifie, that all they who eat the true passe­over, which is Christ the Lord, by faith, must use no procrastina­tion or delay, but must make all the haste they can to come to a full fruition of him. That lamb was to be eaten with unleavened bread, and with bitter herbes, to signifie, that they who eat the true passeover, must purge out the old leaven of malice and wicked­nesse, and keep the feast with the unleavened bread of sincerity and truth, nothing abhorring poverty and all manner of afflictions, which attend them in this present world for that lamb's sake. That lamb was eaten standing, with their loines girt, their shooes on their feet, and their staves in their hands; to signifie, that [Page 17] in this world, we are pilgrims and strangers; here we have no abiding place, we must go forth to seek another and a better Country, whose builder and founder is God.

Finally, the useThe use. of this Sacrament was, to admonish them of 28 repentance, and [...]o teach them to amend their lives; therefore the beginning of the year was changed, to teach them, to live no more after the old year, in their former conversation, but to be­come new creatures in Christ: No uncircumcised person was to eat of it, for this was a Sacrament of the [...]visible Church, and ser­ved to congregate the members of the same into communion, and into one and the same visible profession of the true Religion; and was therefore a distinctive signe, whereby the professors of the true Religion might be knowne and distinguished. In one house it must be eaten, neither must any part of it be carried out of the house: to teach them to know, that the Church, which is that house in which the Lamb is, is but one; they must therefore keep themselves in the unity of that Church, and not go forth of it, nor think to finde the true Lamb of God, in the fraternities of Hereticks, Schismaticks, and Sectaries, who depart from the communion of the Church; for, among such, he will not be found, neither will he be eaten there.

This great Sacrament being thus instituted & ordained, then 29 God proceedeth, for he disposeth, expoundeth, The Cove­nant disposed into the form of a testa­ment. The legal part. Levit. 18.5. Gal. 3.19. and confirmeth his cove­nant into the forme of a Testament, having two parts; the one legal & conditionall, requiring perfect obedience, and under that condition promising eternall life: Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them. And that legall part of the covenant was added, that is to say, further expounded, put into a better method, and written (as Saint Paul saith) because of transgressions. How so? Why, first, to dis­cover sins and transgressions; for, by the law is the knowledge of sin, Rom. 3.20. Rom. 7.7. I had not knowne sin but by the law; for I had not knowne lust, except the law had said, Thou shalt not covet. 2^ly To punish sins and transgressions, for the punishment is prescribed by the law; the punishment prescribed by the law, is the curse of the law: Cursed be he that confirmeth not all the words of this law, Deut. 27.26. to do them. 3^ly To smite the conscience, and to make a man to condemn him­selfe, for the sins and transgressions which he hath done; as Saint Paul saith, We know, that what things soever the law saith, Rom. 3.9. it saith to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God. In the confession of sins, saith Saint Jerome upon the place. 4^ly To shew unto the people, by whom sins and transgressions are to be expiated, viz. not by those Leviticall Ordinances, but by him who was set forth in the Leviticall Priesthood, and by all the sacrifices of the Law, that is, Jesus Christ: Eph. 1.7 In whom we have redemption through his [Page 18] blood, the forgivenesse of sins, according to the riches of his grace. For the law (saith the Apostle) having a shadow of good things to come, Heb. 10.1. and not the very image of the things, can never with those sa­crifices which they offered year by year continually, make the commers thereunto perfect.

30 The other part of that Testament was Evangelicall, The Evan­gelicall part. setting be­fore their eyes the Redemption of Jesus Christ, and giving them to understand, that man should be reconciled unto God, and de­livered out of all miser [...] by his death. Upon which part of the testament, he putteth a most rich and sumptuous robe, where­unto belonged, 1^st that Tabernacle, or portable Temple, which Moses at Gods commandment made in the Wildernesse, the pattern whereof was shewed unto him in the Mount, Exod. 25.40. Act. 7.44. Heb. 8.5. with all the sacred utensills thereunto belonging; the Arke of the cove­nant, the golden table, the shew-bread, the golden candlestick, the altar of incense, the altar of burnt offerings, the brasen laver; all which are to the life set forth, as God commanded, and as Mo­ses made them, in the book of Exodus, Cap. 25, 26, 27, 30, 36, 37, 38, 40.

31 The Tabernacle, The mystery of the Taber­nacle. as it was the house of divine worship, did represent the Church; for in his Church, and only in his Church, is the true worship of God. The Pillars were types of the Apostles, Bishops, and other Ministers of the new Testament, by whose faith and function, the Church is upheld. Their sockets of brasse, the faith of Christ, in which they stand strongly groun­ded and rooted, immoveable as pillars in their sockets. The gol­den boords, with their sockets and bars, did represent the faith­full, far more pretious then gold, who, like gold, do shine and glister in all holy conversation. The curtains of fine twined linnen, and blew, and purple, and scarlet, with cherubims of cunning work, coupled together with loops and taches of gold, did signifie, that the members of the Church, adorned with the severall graces of the Holy Ghost, are knit and joyned together in the unity of one and the same Spirit, by the bond of peace. The Rams skins died red, and the Badgers skins for the covering aloft, did mean the Gentiles, made partakers of the same redeeming blood, and their faith and fortitude in withstanding the violent stormes of persecution. The other vailes, namely, that of the outward court, and that which was betwixt the outward court and the holy place, did shew forth the humility of Christ, where­with the Divinity, as with a vail, was shaddowed, and through which the Godhead entred in to be sacrificed, and to make an attonement for the sins of men. But the inward vail, which was hung up before the holy of holies, or the holiest of all, which was inaccessable to all, and a type of heaven, into which only the high Priest entred, and that but once a year, upon the great [Page 19] day of expiation, according to our accompt the tenth day of September, did import, that the way into the Holiest of all, was not made manifest, while the first Tabernacle was yet standing. Heb. 9.8. The High Priest must go in, making the attonement, that so heaven gates may be opened unto the sons of Adam, who were shut out by sin: When thou hadst overcome the sharpnesse of death, (singeth the Church) thou didst open the kingdome of heaven to all believers. But who is sufficient to declare the mysterie of all these things?

The matter and form of the Ark, The Ark. is luculently set forth in 32 the book of Exodus, Cap. 25. & 37. It was placed in the most holy place, impervious unto all, save only to the high Priest, called in the Scripture, the Arke of the covenant of the Lord, Num. 10.33. Josh. 3.6. because the tables of the covenant were laid up there, together with the golden pot of Manna, and Aaron's budding Rod. It was a visible te­stification of Gods divine presence, from whence he gave An­swers, where God did, as it were, make his habitation, and therefore called also the Arke of the Lord God of hosts, 1 Sam. 4.4. that dwelleth between the Cherubims. It was a type of Christ, for the gold of the Ark did signifie the Divinity of Christ; the wood of the Ark did signifie the humanity of Christ; & the crown environing, did signifie the hypostatical union, whereby was shewed what Christ must be in his own person, viz. God & man, hypostatically united in one person. It was a symbol of Religion; for what else meant the tables of the ten commandements, which were laid up there, the pot of Manna, with Aaron's rod? What else meant those two Che­rubims, which were placed face to face, and did face one ano­ther; yet so, as both of them did look down upon the propitia­tory, or mercy seat: But the old Testament, and the new, having mutuall respect to Christ, answering to, and interpreting one another? It was an Emblem of Regality; for there might you see the crowne of gold, and the flourishing rod or scepter, ensignes of regality.

Without the Vail, which was betwixt the Holy place and 33 the Holiest of all, in the holy place, stood the golden table, The golden table. an am­ple description whereof is made Exod. 25. To this table be­longed dishes, and spoons, and covers, and bowles, to cover or powre out withall. And upon this table were set forth the cakes of shew-bread, in number twelve, made of fine flower, and set in two rowes, having franckincense put upon each row. This was the bread of memoriall, and must be renewed every Sabbath day, that it might be before the Lord continually. See Levit. 24. The table was Christ, in a mystery; there might they see his divinity, his humanity, the hypostaticall union, by the gold, the wood, and the crowne environing. From him, as from a table, do all his people receive the spirituall nutriment. His Ministers supply the office of dishes, spoones, covers, and bowles, to cover and poure [Page 20] out withall; for by them, and by their ministry, is the heaven y nutriment given and dispensed unto men. These must be all of pure gold, sacred by their functions, and holy in their lives and conversations. The twelve cakes did signifie the Church, the two rowes the Church of the nevv Testament, consisting both of Jewes and Gentiles. The name or title of shew-bread, did intimate the visibility of his Church: the franckincense that was upon those rowes of the shew-bread, the prayers, supplications, and praises of his Church. And as that bread was renewed, and was con­tinually before the Lord for a memoriall: Even so, that he will for ever accept the prayers, supplications, and praises that are made unto him in his Church, have it alwaies in remembrance, and preserve it unto the worlds end. And what is this, but that which Christ saith unto his Apostle Saint Peter, S. Mat. 16.18. Upon this rock I will build my church, and the gates of hell shall not prevail against it. Upon this table have I placed my shew-bread, [my Church] I have placed it in two rowes of Jewes and Gentiles; I have pla­ced it for a memoriall, and to be continually before me, that I may have it alwaies, in despight of all opposition, even unto the end of the world.

34 The golden candlestick The golden Candlestick. S. Joh. 1 9. S. Joh. 8.12. hath likewise its description, Exod. 25. It had his shaft, his branches, his bowles, his knops, and his flowers, all of pure beaten gold. It was Christ, that true light, which lighteth every man that commeth into the world. I am (saith he) the light of the world: he that followeth me, shall not walk in dark­nesse, but shall have the light of life. His branches, his bowles, and his knops, are his Apostles, his Bishops, and Priests; and his flowers are all good christians, that believe in him. The candlestick is made for the light of the house: Christ came into the world for the light of his Church. The branches, the bowles, the flowers be­long unto the candlestick: The Apostles, the Bishops, the Priests, and all good christians, belong unto Christ. The light which is held forth by the branches, is the light of the candlestick: the doctrine of the Gospell, by which the world is enlightned, is the word of Christ. All the branches, bowles, knops, and flowers, must be of pure gold: All his Apostles, Bishops, Priests, and all good christians, must be of like holinesse with him. Because it is writ­ten,1 Pet. 1.16. Be ye holy, for I am holy. The lamps, snuffers, and snuffe-di­shes, must be of pure gold; and all they who have any place or degree in his Church, must be of like purity.

35 The Altar of incense The Altar of incense. was made of Shittim-wood, foure square, a cubit long, and a cubit broad, two cubits high; it had foure hornes, it was covered over with gold, and had a crowne of gold round about. It was placed in the Holy place, before the vail, which divided the Holy place from the Holy of Holies. Once every year, upon the day of Expiation, (according to our ac­compt [Page 21] count the tenth day of September, the high Priest entred into the Sanctum Sanctorum, and then he made an attonement, upon the horns of the Altar, with the blood of the sinne offering of attone­ments: that is, he put the blood of the Goat, and of the Calfe, offered for the sins of the people, upon the hornes of that Altar; by which religious Ceremony the attonement was made, and a recon­ciliation of God with the people. Upon this Altar was offered the sacred incense, The sacred incense. which was a most sweet perfume, composed and confected of four most sweet and odoriferous simples. Stacte (Myrh dryed and beaten to ashes). Onycha (the shell of a little fish, wonderfully sweet, much like the nail of a mans hand, whence it is so called; [...] signifieth a nail: if not rather, as Pa­pias thinketh, a kind of spice, bearing that name). Galbanum (it was the juyce or gum, of a certain sweet smelling herb, white as milk, whence it hath the name; for [...] signifieth milk). And pure Frankincense, that is to say, franckincense not mixed with ro­sen. A like quantity of all these Simples were confected into a sweet perfume, for the service of God, and this was called incense pure and holy. Now the Altar was Christ, Exod. 30.35 for it figured and set forth Christ to come: the Incense were the prayers of the Church, The Myste­rie. and of all her members: And the Priest who offered incense, did in the type bear the person of Christ, untill his coming in the flesh. The gold (as was said before concerning the Ark and the golden Table) did signifie the Divinity, the Wood the Humanity; and the Crownen vironing, the Hypostatical union: that the wood of Shit­tim not corruptible as other wood, was covered with gold, it did signifie Christ his body, which God would not to see corrupti­on, clothed upon, with eternall glory. Like as the sacred incense composed of four most sweet and odoriferous simples, was of­fered by the Priest, both morning and evening upon that golden Altar: so that the prayers and supplications of the faithful, com­posed and confected of faith, hope, charity, and the sweet eja­culations of Gods most holy and most blessed Spirit, are by Christ the true and eternall Priest, offered unto God upon the golden Altar which is himself, as a sweet perfume, with the good sa­vour whereof he is well pleased, at morning and at evening, à principio ad finem, from the beginning of the world unto the end.

The brazen Altar, The brazen Altar. which was the Altar of burnt-offerings, with 36 the vessels thereof, is sufficiently described Exod. 28. It did sig­nifie Christ. For like as that Altar was but one, and was for all the burnt-offerings of all the people offered upon all occasions: even so Christ is that sole, singular, catholick, generall, and uni­versall Altar, in and upon whom all the sacrifices of the Church which are spirituall, are by faith to be offered up unto God the Father. This Altar was placed in the court without, to signifie [Page 22] Christ (as old Simeon saith in his Song) prepared before the face of all people,S. Luk. 2.31. and tendred unto all the world by the ministry of the Gospel. I might here say, that the Brass did signifie the forti­tude and patience of Christ,Heb. 12 2. who endured the cross, despising the shame. And whereas all the Vessels thereof were to be of Brass, it was to give them to understand, that all his servants must be of the like fortitude and patience. An appendix to this Altar was the brazen laver The brazen Laver. described, Exod. 30. It was for the Priests to wash their hands and their feet, when they went into the Taber­nacle, and when they approached the Altar to offer sacrifice; they were to wash their hands and their feet lest they should dye. It was to give them to understand, that all they who will minister to the Lord in holy things, must cleanse their hands from every evill work, and their feet from every evill way, they must be holy by the sanctification of his spirit, for he that is not so wa­shed, is obnoxious or subject unto death eternall every moment. The Mysterie of which ordinance, extendeth to that holy priest­hood which now in the time of the Gospell, doth offer up spiritual sacrifices, 1 Pet. 2.5. acceptable to God by Jesus Christ. And such was the Ta­bernacle, and the sacred utensils of the same, all which were to be found in the Temple which Solomon built, but with greater splendor, meaning thereby that when Christ the true Solomon should establish the Church, which is now in the New Testament, then should all the mysteries of Christian Religion appear in far greater beauty and glory.

37 But here before we proceed further, our sacred History bids us to enquire what became of that Tabernacle and Ark which Moses made, after that God had his fixed Temple built by Solo­mon. At first the Tabernacle and Arke, during the peregrination of the people of Israel in the wilderness,The History of the Taber­nacle, and of the Arke. were carried from place to place; at length they passed through the River Jordan, being alwaies born by the Priests, and Levites, whose office was to take down the Tabernacle, that so it might be born, and to set it up again, when there should be occasion. When they had pas­sed over Jordan, they were of them brought to the camp at Gil­gal, Josh. 4.19. which was nigh to Jericho, in the East border; and there they abode together for a certain space, till the people whom Joshua had circumcised were whole,Josh. 5.8.10. and till they had kept the passeover: And then the Ark was taken by the Priests, and carried about Jericho seven dayes together, but was every night brought back againe into the campe, Josh. 6.11. where it lodged. The City being ta­ken and destroyed, after the walls thereof were fallen downe, both the Tabernacle and the Ark were brought to Shiloh, Josh. 18.1. a towne in the tribe of Ephraim, and set up there; of which tribe Joshua was.Jud. 2.9. There was the land divided by lot, for an inheritance unto the severall tribes, by Eleazar the Priest, and Joshua the Son of [Page 23] Nun, at the door of the Tabernacle which was there then. And thus the house of God,Josh. 19.51. and the seat of Religion (the Tabernacle and the Ark) were placed in Shiloh, and thither the tribes went up at the three solemn Feasts,Exod. 34.23 Jud. 18.31. 1 Sam. 1.9. 1 Sam. 3.2. as unto the place which the Lord had chosen to put his name there, according as it was provided in the Law. In that place the Tabernacle and Ark remained during all the government of the Iudges, untill the time and govern­ment of Eli the high Priest, and untill a little before his death.

At what time there was War between the Israelites and the 38 Philistines, and the Israelites were over-come by the Philistines at Eben Ezer: wherefore to find protection from the Ark they went to Shiloh, and took it out of the Tabernacle, and brought it into the field; and so were the Tabernacle and the Ark separated,The Taber­nacle, and Ark sepa­rated. the one from the other. But the battel being joyned, the Israelites were defeated, thirty thousand of their footmen slain upon the turfe, the Ark of God was taken, and Hophni and Phinehas the sonnes of Eli were both slain. At the newes whereof (and when he heard that the Ark of God was taken) old Eli fainted, fell off from his seat, and brake his neck. The Philistines (the Ark of God being thus gotten into their possession) brought it from Eben Ezer where the battel was fought,1 Sam. 4.18. unto Ashdod or Azotus where was the Temple of Dagon their god, and set it up by Da­gon; but it was he that was figured by the Arke, and whose di­vine presence was there, that would by his comming into the world, overthrow all the false gods of the Gentiles, and destroy and abolish their idolatrous worship and service; and therefore Dagon could not stand before the Ark of the Lord, but fell flat upon his face to the earth, which when the men of Ashdod saw, they set him up in his place again.1 Sam. 5.3, 4. But Dagon was thrown down again, and his head, and both the palms of his hands were cut off; thereby shewing that the Devill, whose idol Dagon was, and all his power and wicked workes, should be overthrown and cut off, by that true Arke, who is the power and strength of God. The hand of the Lord also (saith the Text) was heavy up­on them of Ashdod, and he destroyed them, and smote them with Emrods, even Ashdod and the coasts thereof. Therefore they con­vened all the Lords of the Philistines, 1 Sam. 5.6. to consult and determine what should be done with it (for they were not insensible that the plague which was come upon them, was because of the Ark) who ordered it to be sent to Gath. But they also being destroyed,8. and plagued with Emrods, as the men of Ashdod had been, they sent it away to Ekron; so loath and unwilling are men to render back unto God his rights, having once seized on them with sacrilegious hands.10. Notwithstanding the Ekronites were grievously plagued also, as those of Ashdod and Gath had been; their destruction was great and mortal, and the hand of God was [Page 24] heavy upon them. They therefore being sensible of the cause of it, by common consent of all the Lords of the Philistines, after seaven moneths captivity, sent it back again unto the Israelites; and in this maner did they send it. They sent, for a trespasse-offer­ing, (by the counsell of their Priests, and Diviners) five golden Emrods, and five golden Mice, thereby acknowledging the divine power and justice of God, whereby they were justly plagued, and their Land marred, and put them in a Coffer by the side of the Arke. Then they put it upon a new cart, whereunto they yo­ked two milch kine to draw it, shutting up their calves at home. But the Kine forgetting their Calves, went directly to Bethshe­mesh, which was in the borders of the Israelites; there was it en­tertained with exceeding great joy, taken down from the Cart by the Levites, who clave the wood of the Cart, and offered therewith the Kine for a burnt-offering, placing the Ark upon that great stone which was in the field of Joshua the Bethshemite, whither the Kine had brought it. That stone therefore was a type of Christ, the rock and sure foundation whereupon his Church is builded.

39 Notwithstanding when the Bethshemites had looked into the Ark, then were they also plagued, and no less then fifty thou­sand and threescore and ten men of them perished of the plague. This gave them occasion to send to the inhabitants of Kiria [...]h­jearim to take the Arke unto them; who came upon that invita­tion, and fetcht it away, and brought it into the house of Abina­dab in the hill, 1 Sam. 7.1, 2. and sanctified Eleazar his sonne to keep it; there it remained for the term of twenty yeares, kept by Eliazar, till Samuel made that Oration to all the people which is intimated, v. 3. and till the people put away their false gods, served the Lord, assembled in Mizpeh, and obtained that great victory a­gainst the Philistines, in memory whereof Samuel set up that stone between Mizpeh and Shen, which he called Eben Ezer; that is, the stone of help;v. 12. a type of Christ the deliverer: How be it the Arke remained there after the expiration of those twenty years till Davids reign (although there be some who bear us in hand that it peregrinated to divers other places, as Mizpeh, Gilgal, Nob, without sufficient warrant) during which time the Ta­bernacle without the Ark, was translated to Gibeon, as the Scrip­ture witnesseth; and rested there. But David went to fetch the Ark out of the house of Abinadab in Gibeah, 1 Chr. 16.39 2 Chr. 1.3. or the hill (so cal­led, because it was scituate in a lofty place) and as he was bringing it upon a new Cart with great joy, Uzzah was smitten by God for his rashness, and dyed: wherefore David being in a great fear,2 Sam. 6.7. brought it not up to Jerusalem, but turned aside out of the way, and disposed it in the house of Obed-Edom the Git­tite, where it continued by the space of three moneths, with the [Page 25] blessing of God upon Obed-Edom, and upon all his houshold:v. 11. which when David perceived, he went and brought it to Hie­rusalem, where it was entertained with the greatest gratulati­ons and applause that might be; and set it upon mount Sion, in a new tabernacle; which he had made for the entertainment of it. And so the old tabernacle which Moses made, remained still in Gibeon, where we finde it in the reigne of Solomon, 2 Chron. 1.3 neither do vve finde after that time any further mention of it in the Scriptures.

But when Solomon had built the temple, and finished the san­ctuary, 40 he brought the ark, with the tabernacle of David, and all the sacred vessells which were in that tabernacle, into the tem­ple which he had built; and placed the ark in the most holy place, under the wings of the cherubims, in which at that time there was nothing,1 King. 8.9. save the two tables of stone which Moses put there, at Horeb. Howsoever, I think it fit to admonish the reader, that there be some who think the tabernacle to have been erected sometime at Gilgal, because it is said, that the people made Saul King before the Lord in Gilgal. And sometimes at Nob, 1 Sam. 11.15 be­cause David there obtained of Abimelech hallowed bread. And that Solomon translated the old tabernacle, 1 Sam. 21.6. and all the sacred ves­sels thereunto belonging, from Gibeon, to his temple at Hieru­salem; because it is said expresly, that they brought up the ark of the Lord, and the tabernacle of the congregation, 1 King. 8.4. 2 Chron. 5.5 and all the holy ves­sels that were in the tabernacle. Which yet I cannot understand to be spoken of any other tabernacle or vessells, but of that tabernacle, and those vessells which David made. And so the taber­nacle of Moses, which had stood by the space of about foure hun­dred seventy, and eight years, ceased. And (the time being come, wherein God would have as it were, a fixed habitation, by a fixed place of worship) the temple succeeded in place there­of, in which also the ark of God found rest, and had its habita­tion there, till that temple was destroyed by the Chaldeans. In which confusion of things, the perpetuall fire of the burnt offe­rings was hidden by the priests; and the tabernacle of David, which was in the temple, together with the ark and the altar of incense, by the prophet Hieremiah. The matter is reported in a letter, which the Jewes that were at Jerusalem and in Judea, wrote unto the Jewes in Egypt, thus: When our fathers were led into Persia, the priests that were then devout, took the fire of the altar pri­vily, and hid it in a hollow place of a pit without water, where they kept it sure, so that the place was unknowne to all men. And this (saith the story) was done at the commandment of Hieremiah, 2 Mac. 1.19. 2 Mac. 2.1. concerning whose hiding of the tabernacle, the ark, and the altar of incense, it is thus added. It was also contained in the same writing (or records) that the prophet being warned of God, comman­ded [Page 26] the tabernacle and the Ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of God. And when Jeremie came thither, 2 Mac. 2.4, he found an hollow cave, wherein he laid the Tabernacle, and the Ark, and the Altar of incense, and so stopped the dore. 5, And some of those that followed him, came to mark the way, but they could not finde it. Which when Jeremie perceived, he blamed them, 6, saying, As for that place, it shall be unknown, untill the time that God gather his people again together, and receive them unto mercy. 7, Then shall the Lord shew them these things, and the glory of the Lord shall appear, and the cloud also, as it was shewed unto Moses, 8. and as when Solomon desired, that the place might be honourably sanctified.

41 Now when the Jewes returned out of captivity, after three­score and ten years, they built the second temple; but they found neither the fire, nor the tabernacle, nor the altar of incense; till ma­ny years after the fire was found, by the care and counsell of Nehemiah. 2 Mac. 1.20, For thus saith the story: Now after many years, when it pleased God, Neemias being sent from the King of Persia, did send of the posterity of those priests, that had hid it, to the fire; but when they told us, 21, they found no fire, but thick water: Then commanded he them to draw it up and to bring it: and when the sacrifices were laid on, Ne­emias commanded the priest to sprinkle the wood, and the things laid thereupon with water. 22. When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kind­led, 31, 32. so that every man marvelled. Now when the sacrifice was con­sumed, Neemias commanded the water that was left, to be poured on the great stones. When this was done, there was kindled a flame: but it was consumed by the light that shined from the Altar. Thus the fire was found, but the tabernacle, the ark, and the altar of incense, were never found. Wherefore some do say, that the Jewes did make and dedicate another Ark, like unto the former: But others do affirme, that they had no ark at all in the second temple, but in stead thereof, they had in the Sanctuary a stone pitch'd, of the height of three fingers, having a censer upon the top of it. But that all other the utensills of the tabernacle, as occasion ser­ved, were made and renewed for the use of the second temple. But we return to our sacred history.

42 To the Evangelicall part of the Testament belonged, 2^ly the Leviticall priesthood. The Leviti­call priest­hood. And although all the priests were typicall persons, and were annointed and consecrated with the oyle of holy oyntment: yet in the person of the High Priest, The high priest his garments. they had Christ visibly set forth before their eyes. To him belonged eight seve­rall vests, (some will have nine, some ten; but I follow Saint Hierome, Epist. 128.) whereof foure were common to the other priests, the other foure peculiar to himselfe; giving them there­by to understand, that in all the proprieties of his manhood, [Page 27] he would be like unto his brethren, and take part with them; but that the divine proprieties of his Godhead might not be communicated. 1^st The feminalls, The feminals or linnen breeches, which were straitly tyed about their middle, under the navill, above the hip; it was to conceal their secret parts, in case they should slip or fall, as they sacrificed, or were otherwise busie in the works of their ministery; and this descended to the thighes. 2^ly The strait linnen coat, The linnen coat. which was of fine linnen embroidered, and came down unto the thighes; it was made to sit close unto the body, and vvithout any foldings or wrinkles, that so it might be no hinderance to them in their ministrie, in manner like a close shirt or wastecoat. 3^ly The girdle of needle work, The girdle. the materials whereof were purple, and scarlet, and blew, and fine linnen; it is said to be made round, in fashion like a long purse, and to be about the breadth of foure fingers, and it hung downe to the knees. With this girdle, the priests were girded under the pappes; and if at any time it hapned to be trouble­some to them in their ministrations, they cast it back upon the left shoulder. 4^ly The cap or mitre, The cap or mitre. which was of fine linnen close to the head, in forme like to a semi-circle, and was tyed behinde with a ribband or fillet, to keep it from falling off; it came not downe far upon the head, but covered the uppermost, and hin­dermost part of it, almost (it seemes) as low as the ears. And these were the garments which the High Priest had in com­mon with the other priests: where I think it fitting to admonish the reader, of the linnen Ephod, The linnen Ephod. frequently mentioned in the Scriptures, (although no mention be made of it, Exod. 28. where the Sacerdotall vestments are set forth and described) which was the common garment of the priests. It seemes to be no other, but a linnen robe, in fashion like unto a serplice, yet so, that it might with conveniency be girt about them, that so it might be no trouble to them in their ministrations.1 Sam. 2.18. For Samuel ministred before the Lord being a child, girded with a linnen Ephod. And David when he brought up the Ark into Zion, 2 Sam. 5.14. he danced before it, girded with a linnen Ephod.

But the peculiar garments of the High priest, were 1^st The 43 robe of the Ephod, The robe of the Ephod. being all of blew, it had a hole upon the top, for the putting of it on, which was bound about with woven work, to strengthen it; this robe was large and long, reaching to the feet, upon the hem whereof were pomgranates, of blew, and of purple, and of scarlet, and bells of gold interchangeably set (seventy two of each) round about. It was to the end, that the sound of the high priest might be heard at his going in, and at his comming out of the holy place. 2^ly The Ephod, The Ephod of the high priest. or super­humerall, a peculiar garment of the high priest, made of gold, and blue, and purple, and scarlet, and fine twined linnen cunningly [Page 28] or skilfully wrought, this was put upon him, and fastned with a girdle of the same materialls and like curious workmanship; it is said to extend from the neck unto the hipps, upon the two shoulders vvhereof, were two onyx stones, having on them en­graven the names of the children of Israel, six on the one stone, and six on the other: these were stones of memoriall unto the children of Israel, to the end that the high priest going in to the sanctum sanctorum, might bear the names of that people upon his shoulders, for whom he made his supplications. 3^ly The breast-plate of judgment, The breast-plate of judgment. or Rationall, of the same materialls and curious workmanship of the Ephod; it was double, and foure square, a span in breadth, and a span in length, it had twelve pretious pearles, in foure distinct rowes, set in it, having the names of the children of Israel engraven severally, every one in its par­ticular stone; this was put in a place of the breast of the Ephod, left for that purpose, and was made fast with chains and rings in such manner as is expressed, Exod. 28. It was to the end, that the high priest should bear the names of the children of Israel in the breast-plate of judgment upon his heart, when he went in­to the holy place, for a memoriall before the Lord continually. In this breast-plate of judgment they put the Urim and Thummim, The Urim & Thummim. which what it was, the Scripture mentioneth not, how be it, the words signifie splendors and perfections; vvhich thing hath given occasion to some to think, that by the urim and thummim nothing else was meant but the forementioned rowes of preti­ous stones in the breast of the High priest, they being the most splendent bright and perfect of all other. But I rather think the Urim and Thummim (vvhatsoever they were) to be inserted within the pectorall, which therefore (and not to keep it from rending) was duplicate, and that they were placed in the pecto­rall, over against the heart of the high priest; for hitherto make the words of the text,Exod. 28.30. Thou shalt put in the breast-plate of judg­ment the Urim and the Thummim, and they shall be upon Aarons heart, when he goeth in before the Lord. 4^ly The plate of gold, The plate of gold. vvhere­upon was engraven, Holinesse to the Lord, (Saint Hierom thinks, that nomen tetragrammaton, which was ineffable to the Jewes, to be graven upon that plate, Epist. 128.) this was put upon a blew lace, whereby it vvas made fast unto the mitre or cap, upon the fore-front of the same. So that although the mitre or cap were common to all the Priests, yet was it the peculiar ornament of the High priest to be mitred, with that mitre, upon whose front was fastned by the blevv lace, the golden plate, with that mysterious inscription.

44 All the sacerdotall garments vvere made for glory and for beau­ty; Exod. 28.2. namely, to adorn and beautifie his priests in glorious, splen­dent, and beautious habit, that so the people might have a [Page 29] more reverent regard of their persons whom God had honoured with so many peculiar vestes so rich, so precious: and think with themselves in vvhat Veneration they ought to have those holy things about vvhich their ministry vvas conversant. But the mysterie was Christ, The Mysterie of the gar­ments of the high Priest. there might they see him habited as his bre­thren, in the same feminalls, linnen coat, girdle, and cap, and girded about with the same linnen Ephod. All vvhich things did foretell him to be a proper or particular man, and a perfect or very man. They did preach Christ, and that he should not take unto him the generall form or Idea of mans nature conceived in the minde; nor the common nature of man, as it is existing in every man: but that he should assume the whole nature of man, viz. a reasonable soul, and human flesh, subsisting in one particular subject: that he should be a true and perfect man, in every thing that concern­eth mans nature like unto his brethren: that he should have the substance of a true body, and of a reasonable soule: that he should have all the proprieties of body and soul. In body length, breadth, thickness, circumscription, dimensions: in soul the understand­ing, the will, the affections: also the faculties of seeing, hear­ing, smelling, tasting, feeling: likewise of moving, growing, eating, digesting, sleeping: all which was meant and intended by the parability of those garments, whereby the Priest was nothing at all hindred from doing the duties of his function. That such a Priest should come, who should offer up the eternall sacrifice; a full perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, That like as the Priests were girded about with the white linnen Ephod, even so t [...]at such a priest should be girded about with the generall infirmities of mans nature, yet without the least spot of sinne. And this with much more Mysterie was preached by those garments which the High priest had in com­mon with the other priests.

But his peculiar Ornaments did set forth Christ in a more pecu­liar 45 manner. The rich and glorious robe of the Ephod, did set forth Christ enrobed in the riches of all graces, and of all ver­tues, pomegranates and the bels, the sweet sound of his Gospell, and the precious fruit thereof. The Ephod or superhumerall, girt about him with the curious girdle, and the two onyx stones upon his shoulders; that it is he who is girt about with power, that the government is upon his shoulder, that he is able to save his people to the uttermost, who are elect and precious as the precious onyxstones; that he would bear them upon his shoulders, and pre­sent them to his Father, by making an eternall, a gracious and efficacious intercession for them: The rationall or breast-plate of judgement, that it is he to whom it belongeth to give the righ­teous judgement: the twelve precious pearls, set in four distinct rows, that he should be the God of order, who would bear all [Page 30] his people in his breast, and have the names of them there, to re­member every one of them, to love and to cherish them as his own heart, and to judge, and avenge them in righteousnesse: that like as the Urim and Thummim was put into the duplicate, and thereby hidden, so that it could not be seen; Even so, that the brightness, and perfection of his Deitie, should not be discerned by human eye, being over-shadowed and obscured by his huma­nity. And because inquisition was made at God by the Urim and Thummim, thereby was most excellently set forth his propheticall office. Finally, the plate of gold, whereupon was graven holinesse to the Lord, did set forth his Kingly office, and that such a one should be made of God both Lord and Christ; that in his person the kingly and the priestly offices should be so consistent, as to be bound together with such a bond of mediatorship betwixt God and Man, as might never be dissolved.

46 3^ly Therefore to the Evangelical part of the Testament, belong­ed all the Leviticall consecrations, especially that of the High Priest, Consecration of the high Priest. who was annointed and consecrated with the holy an­nointing oyl, and thereby set apart to his office and function. The oyl was a most sweet confection of divers principall spices, pure Myrrhe, sweet Cinamon, sweet Calamus, Cassia, and oyl Olive, all pure and sweet; it was reserved onely for Consecrations, it was not lavvfull for any man to poure it out after the manner of other oyl, upon his ovvn flesh in his frequent unctions, neither might any one make or compound the like. With this holy annointing oyl, were the Tabernacle of the Congregation, and the Arke of the Testimony, and the Table and all his Vessels, and the Candlestick and his Vessels, and the Altar of incense, and the Altar of burnt-offerings, vvith all his Vessels, and the Laver and his foot an­nointed, and thereby consecrated, to the end that after such an annointing, they might be vvholly set apart to Gods worship, and never return any more to common or ordinary use. With the same oyl were Aarons Sons, the Priests, and Aaron himself the high priest annointed and consecrated, as is fusely set down, Exod. 29. & 30. Levit. cap. 8. But Aarons consecration (and therefore the consecrations of all the high priests in their several successions) was in a more excellent manner; for, having on all the forementioned Vests and Ornaments, with the mitre and holy crown upon his head, the holy annointing oyl was so powred upon his head, Psal. 133.2. that it ran down upon his beard, and descended to the skirts of his garments.

47 Now the reason why God would have his consecrations to be done by Oyl, may be rendred from the excellent proprieties thereof:The Mystery all which, in a spirituall, and Evangelicall sense and meaning will relate to Christ. Oyl hath an excellent vertue in seasoning of meats, as well for the preservation of health, as also [Page 31] to give them a sweet and delightsome relish to the palate. Therefore did they dress their flovvre vvith Oyl: 1 Kin. 17.10 Levit. 2. and vvith Oyl God vvould have his offerings to be seasoned. The Oyl in the meat-offering did shevv forth Christ the condiment, vvithout vvhom nothing is svveet, nothing is savory. It is he that season­eth all our sacrifices, and whatsoever we shall aske the father in his name, he will give it us. Joh. 16.23 Oyl hath an excellent vertue in healing of wounds, and to asswage the pains of them:Luc. 10.34. It is Christ who speaks peace unto the soul by the word of the Gospel, and was annointed, and sent to heal the broken hearted. Oyl doth exhilarate and make glad him that is annointed with it:Luc. 4.18. Psal. 104.15. all true joy and gladnesse is from Christ, through the sweet influence of his most holy, and most blessed spirit, who is the oyl of gladness. Psal. 45.7. Oyl doth pierce into the bones, doth diminish the pains of bodily exercises, doth make a man strong, and able to perform his work. Livie telleth of Hannibal, that he being to skirmish immediately with the ene­my (but the weather being extream cold, and his Souldiers weary and weak) distributed Oyl unto them, to the end that be­ing annointed therewith, they might be refreshed, and enabled to the battel. It is Christ who by his grace enableth us unto that whereunto of our selves we have no sufficiency.2 Cor. 12.9. Ezec. 36.26. Oyl doth mollifie and soften: It is the peculiar work of Christ by his Spirit to mol­lifie and soften the hard hearts of men. Oyl hath a sweet and odori­ferous smell, Cant. 1.3. and his name (saith the Spouse in the Canticles) is as oyntment powred forth. Oyl doth illuminate and lighten: and He is the true light, which lighteth every man that cometh into the world. Joh. 1.9. When the High Priest was annointed, Christ was annointed in the type; He was the annointed, and he was the annointer, and he himself was the holy annointing oyl. Notwithstanding the oyl wherewith he was annointed, was not of the essence of his God-head, but the fulness of all graces, and of all vertues, where­with the man-hood of Christ was as it were filled up to the brim, (created graces and vertues) infused into the man-hood by the divine operation of the Holy Ghost. Therefore the holy annointing oyl, howsoever it was Gods oyl, neither was it lawfull for any one to make the like; yet was it confected of no other simples, but such as are to be found in nature. That holy annointing oyl was powred forth upon the High Priest, having on, together with all the rest of the sacerdotall ornaments, the Urim and Thummim, to­gether with the golden Plate or holy Crown, that so they might in the type, and by the spirtuall eyes of faith, see Christ by his unction, with that oyl which was materiall, annointed and con­secrated to be that true King, that true Priest, that true Prophet, of whose fulness all Kings, Priests, and Prophets do pertake; and yet he hath made all his elect and chosen, Kings and Priests unto God and his father, as St. John saith in his Revelation. Rev. 1.6. That the [Page 32] High priest was so annointed, that the holy annointing oyl pow­red upon his head went down unto his beard, and descended to the skirts of his clothing; it did mysteriously give them to know, that the graces of the Holy Ghost, whereof the man-hood of Christ is the rich treasure house, do descend down from him the head of his Church, (who received them not by measure) into all the members of his mysticall body, who all receive them from him in such a measure and proportion as is convenient for every one of them. Lastly, by the different habit of the High Priest, and his superabundant unction, they were shewed the dif­ference that must be betwixt the type, and the antitype: for Kings, Priests, and Prophets, were typicall persons, and they all were annointed by men; but that He must be annointed by the Fa­ther, through the Holy Ghost. They were annointed with the ho­ly anointing oyl: but he must be annointed with all spirituall gra­ces, meant and intended by it. They were annointed in measure; but he must be annointed above measure. They were annointed as men; but he must be annointed as God and man. They were annointed to offices temporall; but he must be annointed to offices eternall. They by their unction were Christi Domini, the Lord's Christs: But he by his unction, must be Christus Dominus, the Lord Christ, Act. 2.36.

48 4^ly To the Evangelicall part of the Testament belonged all the Leviticall offerings. The Leviti­cal offerings. The Holocaust or whole burnt-offeringThe whole burnt offer­ing. so cal­led, because it was all burnt. It was a sacrifice wherein to the end that God might be honoured and pleased, the whole host which was offered, was consumed with the holy fire, and as it were sent up from earth to heaven for an odour of a sweet savour to God. It was of the Herds, of the Flocks, or of the Fouls: and the whole rite thereof is amply set forth, Levit. cap. 1. The continu­all or daily burnt-offering, The continu­all burnt-offering. so called because it vvas offered unto God tvvice every day at morning and at evening. It did consist of two Lambs of the first year, vvhereof the one vvas offered in the morning, and the other at even, and the rite thereof is set dovvn, Exod. cap. 29. The meat-offering, The meat-offering. vvhich vvas either fine flovvre, and oyl, seasoned vvith salt, and frankincense put upon it, and that either ravv bak't or fryed, or green ears of corn dryed, ha­ving in like manner, oyl, salt, and frankincense, and the rite thereof is to be read, Levit. cap. 2. The drink-offering The drink-offering. vvas strong Wine, the fourth part of an Hin for one Lambe, as a proporti­onable quantity for such an offering povvred unto the Lord, Exod. 29. Numb. 28. The sin-offering The sin-of­fering. so called, because it vvas made for the expiation of sin committed, either ignorantly or vvittingly, vvhether greater or less, by the priest, the vvhole congregation, the Ruler, or any of the people, set forth and pre­scribed at large, Levit. cap. 4. & 5, & 6, & 7. The peace-offer­ring [Page 33] was either of the herd or of the flock, male or female; The peace of­fering. it, was made in thankfulnesse of some benefit received, or for preven­tion of some eminent danger; and the rite thereof is prescribed, Levit. cap. 3. There were many other offerings which the law had to be made upon all occasions, all which were either pro­pitiatory, which were to reconcile God, and to satisfie for sin; or Eucharisticall, for praise and thanksgiving; and were either ordinary or extraordinary. But our sacred history shall crave par­don of the reader, not to enlarge it selfe too far. Only this it hath to observe in generall, concerning the Leviticall offerings. General Ob­servations concerning the Levitical offerings. 1. That they were not offered (except by speciall dispensation) but only in one place, that was 1^st where the tabernacle was. 2^ly where the temple was. 2. That they were all offered accor­ding to a prescript form of liturgie. 3. That they were to be offered with no other fire, but with the holy fire, the fire which came out from before the Lord, which he ordained to be kept upon the Altar continually-burning, so that it might never go out. Levit. 6.4. That no beast or bird of prey, or any unclean thing, must be brought unto him for sacrifice. 5. That his offe­rings must be of the best, and finest of all kinds; nothing blinde, lame, torn, deformed: the sweetest oyle, the finest flower, the strongest wine, the purest franckincense, and of every thing that which was most choise. Lastly, that hony and leaven were utterly banished from all his sacrifices.

All the Leviticall offerings did relate to Christ, and did set forth 49 the redemption of mankind by him.The mystery. The holocaust or whol burnt-offering, did signifie Christ, our holocaust or whole burnt offe­ring, who in the fire of his love hath offered himselfe up whol­ly unto God the father, and hath shed his blood for the remission of sins. The continuall or daily burnt offering, S. Joh. 1.29. did set forth Christ the lamb of God, which taketh away the sin of the world. The offering of that sacrifice in the morning and at even, did set forth the effi­cacy of his death, for remission of sins to all them that believe, from the beginning of the world unto the end. That to all the righteous faithfull, whether in the morning or in the evening of the world, there is no other lamb, but that lamb which was slain from the foundation of the world. Rev. 13.8. The meat offering did set forth Christ, that bread of life, the bread which commeth down from heaven, that a man may eat thereof and not die. That the bread which he would give is his flesh, S. Joh. 5.50, 51. which he would give for the life of the world. The drink offering did set forth Christ, that true wine which maketh glad the heart of man, without whom, there is no true joy or gladnesse to be had; that wine poured out was his blood shed for the remission of sins. The sacrament of which meat and drink offering he hath instituted to be in the elements of bread and wine. The sin offering did set forth Christ, an expia­tory [Page 34] sacrifice for sin, and did preach unto them no other do­ctrine, but that of the blessed Apostle and Evangelist Saint John, If any man sin, 1 Joh. 2. [...]1.2. we have an Advocate with the father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. The peace-offering did preach peace unto the world by Christ who is our peace, and that it is he that delivereth us from the wrath to come. So that there is now no condemnation to them which are in Christ Jesus. Rom. 8.1.

50 That whereas all the offerings were made in that place where first the Tabernacle, afterwards the Temple was; it intended Christ the great sacrifice to be offered up at Hierusalem. That they were all offered according to a prescript form or liturgy; it intended the orderly worship of God, which Christ would e­stablish in his Church in the new Testament. That they were offe­red with no other fire but the holy fire; it meant, that all the spi­rituall sacrifices of his Church, should be sent up to the Father by the fire of his blessed Spirit; and that his spirit should remain in his Church perpetually to sanctifie and clense it. That no unclean thing must be offered for sacrifice; it did set forth the pu­rity of Christ his sacrifice, who is clean of himselfe, and the cleanser of all that are clean. Who is offered up unto God by all the faithfull, who crave remission of sins for his sake, and offer unto God his sacrifice, as a full satisfaction for all their trans­gressions, having nothing of themselves worthily to offer. That his offerings must be of the best and finest of all kinds, nothing blinde, lame, torn, deformed; the sweetest oyle, the finest flower, the strongest wine, the purest franckincense; It signi­fied, that God would accept him only for that sacrifice, for the dignity and worthinesse of whom, and in whom, as in the all-sufficient sacrifice, he is well pleased; in whom only should be found the integrity and perfection of the human nature. And that hony and leaven were utterly banished from all his sacrifices: It was to shew, that in Christ should be found neither leaven of hypocrisy, nor hony of voluptuousnesse; and that they who will sacrifice unto the Father by him, must utterly put away spirituall pride, which is the leaven of hypocrisie, and all sensuall lusts, which are the hony of voluptuousnesse. By all which things we may ob­serve, that all the sacred rites of the sacrifices and oblations, as well those that we have mentioned, as those also which for brevities sake our sacred history must omit, were no other, but as it were visible homilies, divinity lectures, and catechisms, whereby the faithfull were shewed, taught to know, and to understand the mystery of the redemption of mankind by Jesus Christ.

51 5^ly To the Evangelicall part of the Testament belonged those Concerning those dayes, and months, and times, & years, which the Jews had. [Page 35] daies, and months, and times, and years, which the Jewes had, and were commanded to observe; these are distinguished into pro­fests and feasts. The profests were minor holy daies, wherein it was permitted unto them to work, the offering up of the mor­ning and evening sacrifice notwithstanding. But the feasts, or ma­jor holy daies were such, as upon which it was not permitted unto them to work at all. Every day the sacrifice vvas to be of­fered morning and evening, as before is said. But a peculiar sa­crifice was ordained to be made, the first day of every month, as you may read, Numb. 28. The profests therefore were the new moones, The new moones. that is to say, the first day of every month, upon which daies they were not forbidden to labour in their ordinary pro­fessions, although a peculiar sacrifice vvas appointed for those daies. It is said, that they were solemnized in memory of the creation of light, and in acknowledgment of Time, that it belongs to God. Their feasts or holy daies (major holy daies) they called Sabbaths, that is to say, daies of rest; and every sabbath they kept by the space of a whole day, to wit, from sun-set, to sun-set again, the full space of twenty foure houres, for so measured they their day, and that is Gods measure of a day. Gen. 1.5. Of these sab­baths, some were of divine institution, and some by positive hu­man law; those of divine institution were 1. the Sabbath of the se­venth day; 2. the feast of Easter; 3. the feast of Penticost; 4. the feast of Trumpets; 5. the day of Attonement; 6. the feast of Tabernacles; 7. the sabbatary seventh year; 8. the Jubile of the fiftieth year. Observation. Con­cerning all which sabbaths our Sacred History must observe, that although the observation of them were morall, yet the daies themselves were not morall by nature, (for had they so been, the observation of them could never have ceased in the Church, no more then of those spirituall and evangelicall duties, which were prefigured in them, and commended and commanded by them) but they were made morall by divine positive law.

Those that were by positive human law, were 1^st The sabbaths of dedication; for there were foure dedications, which were kept 52 at foure severall times of the year. The first was the dedication of Solomon's temple, in the month of September. The second was the dedication of the temple of Zorobabel, in the month of February. The third was the dedication of the Altar by Judas Machabaeus, in the month of November. The fourth was the dedication of the temple re-edified by King Herod, not without great solemnity, as Josephus saith. 2^ly They had the feast of the lamentation of the daughter of Jeptha mentioned Judg. cap. 11. 3^ly They had the feast called Naphthar or cleansing, (Josephus calleth it the feast of lights) instituted by Nehemiah, in memoriall of the holy fire found in the pit, with which he purified the sacrifices; and was [Page 36] celebrated upon the twentieth day of November, 2 Mac. 1. 4^ly They had the feast purim or lots, instituted by Mordochaeus, in memory of their deliverance from the bloody intentions of Haman, which was kept yearly with great solemnity upon the fourteenth and fifteenth daies of the month of February, Hest. cap. 9. which fourteenth day of February, is remembred to have been a double holy-day; for then also they did commemorate a great victory obtained against Nicanor, one of the Captains of Deme­trius King of Syria. But our sacred history must supersede all these festivalls, as being of human institution. Yet from the hi­story it selfe,Observation. the reader hath to observe, that the clause of the commandment, Six daies shalt thou labour, &c. was no warrant to the Jewes to rest from labour onely upon the Sabbath of the seventh day; for besides that day, our history hath observed how many sabbaths God himselfe ordained, and how many were or­dained by their governours, upon many of which, they were not onely commanded to rest from labour; but if any man had presumed to work, it was ordained that he should be put to death. How then shall that clause now warrant the observation of the Sunday or Lords day onely, if other daies and times be set apart by lawfull authority? Truly it will be somewhat too peremptory to tie up the Almighty God to the bare allowance of a seventh day, for his publick external worship; seeing that the morall equity of the commandement is, that not a seventh day onely, but that a sufficient quantity of time should be set apart, and dedicated to his service.

53 The Sabbath of the seventh day The sabbath of the se­venth day. was commanded to the people and nation of the Jews to be kept holy in memory of the creation, that day did forbid all manner of labour: so that it was not lawfull so much as to kindle a fire upon that day. Notwithstan­ding (as was said before) it had not its morality by nature, Gen. 2.3. Exod. 35.3. (for then it had been for ever indispensable) but it was made mo­rall by a divine positive law, and was temporary, and was com­mended only to the circumcision, the Jewes and Proselytes, untill the time of reformation. And therefore upon urgent necessity might be omitted, and the Jewes themselves might labour, and war, and fight in battle, and carry burthens, and perform la­borious works upon the sabbath day. Josh. 6. Joshua besieged Hiericho, and compassed it seven times upon the sabbath day. They took the city on that day, and slew all that were therein, man, wo­man, young, old, oxe, sheep, and asse, with the edge of the sword, and burnt the city with fire, on the sabbath day. The Israelites fought with the Syrians on that day,1 King 20. and slew of them an hundred thousand footmen.S. Joh. 5.10. And Christ himselfe comman­ded a certain man whom he had cured to carry his bed on the sabbath day, which else by the law ought not to be don, neither [Page 37] might he have commanded him so to do, if the Sabbath had been morall by nature, and indispensable.

The feast of Easter, The feast of Easter. called also the feast of unleavened bread, was 54 kept every year from the fourteenth day of the month of March at even, till the one and twentieth day of the same moneth at even. During all which time they were to eat no leavened bread, neither were they to have any leaven found in their houses: and if any man were found to eat leaven within that space, he was to be put to death. This feast was kept in memory of the de­liverance of the people of Israel out of Egypt. And at this feast,Exod. 12.15 all the tribes were to appear in the place which the Lord should choose to put his name there: that was, first in Shiloh, where the Tabernacle of Moses was: afterwards, in Jerusalem where Solo­mon built his most sumptuous, and most magnificent Tem­ple.

The feast of Pentecost, The feast of Pentecost. otherwise called the feast of Weeks, or of 55 the first fruits, was celebrated on the sixth day of May, in me­mory of the law given upon mount Sinai. Upon the second day after the eating of the passeover, which was the second day of sweet bread, (which was before harvest began, and upon the sixteenth day of March) the Law commanded that they should offer a Sheaf of new corne, before the Lord: Levit. 23.10 it was to crave his blessing upon their harvest. But fifty dayes after, (which was seaven whole weeks): and upon the fiftieth day, (at what time they had gathered in their harvest) they were all to appear before the Lord againe, and to offer new bread before him, in thankfull acknowledgement of the harvest which they had received by his gift. The feast of Trumpets, The feast of Trumpets. was solemnized upon the first day of the seaventh moneth, that is to say, upon the first day of Sep­tember: upon which day they were to blow Trumpets. But for what cause this feast was instituted, (whether in memory of that Trumpet which sounded upon mount Sinai when the Law was given: or of the deliverance of Isaac, when Abraham would have offered him up upon the mount Moriah, and he was ex­changed for a Ram, caught by his hornes in a thicket; the me­mory whereof was renewed by blowing up those Trumpets of Rams horns: or rather, in memory of those great and memora­ble Victories which the people of Israel valiantly atchieved be­fore they were setled peaceably in the land of promise) it is more then we can now determine. It was a solemn feast, and ho­norable mention is made of it in the book of Psalms. Blow up the Trumpet in the new moon; in the time appointed, Psal. 81.3. on our solemne feast day.

The day of attonement The day of Attonement. was upon the tenth day of the same moneth, so called, because by such solemn ceremonies, and sacri­fices, as are set forth, Levit. cap. 16. & 23, the Priest did make an [Page 38] attonement for the people, did expiate their sins, and reconcile them to God. It was kept in memory of that reconciliation which was made betwixt God and the people, after they had sinned a­gainst him in the matter of the golden Calfe. Jer. 36.6. It was dies jejunii, the fasting day: For upon that day they were commanded to fast, and to afflict their soules. And Josephus saith, that all the people did fast upon that day, and that whosoever did not upon that day fast and afflict his soul, he was to be put to death. And that if any man should work upon that day, he was to be put to death. Such, and so severe was the Law on that behalf. For whatsoever soul it be (said the Law) that shall not be afflicted in that same day, Levit. 23, 29, 30. he shall be cut off from among his people; And whatsoever soule it be that doth any work in that same day, the same soul will I destroy from among his people.

57 Upon the fifteenth day of the same moneth also, began the feast of Tabernacles, The feast of Tabernacles. which was to put them in remembrance that they dwelt in Tents, and Tabernacles, in the wilderness by the space of forty years. At which Feast, all the tribes were to go up to that place where he should fix his worship; and upon the first day of this feast they did rest from labour; and did take the boughes of goodly trees, the branches of Palm trees, and the boughes of thick trees, and Willows of the brook; and they did go forth, and dwell in Tabernacles, seaven dayes, with great joy, and rejoycing. They say that at this feast, they did sing the eighty fourth Psalme, How amiable are thy Tabernacles O Lord of hosts, &c. Concerning which feast, they that will know more, let them read Levit. cap. 23. Num. cap. 29. Nehem. cap. 8. and likewise Josephus in the third book of his Antiquities, cap. 10. On the day following, which was the eighth day, and the two and twentieth day of the moneth, there was another feast or solemn assembly, an holy convocation, on which they might do no work; and then the tribes being at Jerusalem, they brought in the revenue for repair of the Temple, to defrey the charge of the sacrifices, and for the maintenance of the Priests and Levites.

58 The Sabbatary seventh year, The sabbath of the seventh year. or sabbath of the seventh year, was a Sabbath for the whole year. And that year they dismissed all their bondmen, and bondwomen, which were Hebrews; and the earth it selfe had rest for that year. For they might neither ear nor sow, nor reap nor mow, nor carry any thing into their barns, for that whole year. And the fruits which the earth it self brought of its own accord,Exod. 23. Levit. 25. Deut. 15. were common to all those that would make use thereof, as well to those of the country, as to strangers, without forbidding or reservation. The Jubile of the fif­tieth year, The Jubile of the fiftieth year. was proclaimed by blowing up of Trumpets of Rams hornes; and then the earth must rest for the space of a whole year, even from the tenth day of September, (upon which day the [Page 39] Trumpet was to proclaim the Jubilee) till the tenth day of Sep­tember in the next year. During all which time they might nei­ther ear, nor sow, nor reap, nor mow, nor gather that which grew of it self. It was a year of liberty, for in that year all servants went forth perpetually free; and every one that had sold his possession, did in that year return unto it again, Levit. 25. It was called Jubile, from the Trumpets of Rams hornes, wherewith it was proclaimed, which the Hebrews call Jobelins,

But of all these things, the Mysterie The Myste­rie. was most excellent; for the 59 quotidian profeast and daily sacrifice, did (as is said before) in the Mysterie set forth,S. Joh. 1.29 Christ that lambe of God which taketh away the sin of the world. For he is the perpetuall sacrifice; he was the sacrifice before the Law, offered up in the mysterie by Abel, Seth, Noah, Sem, Abraham, Isaac, Jacob, and by all the Fathers, who by their sacrifices, testified that they expected no other sacrifice but that promised seed who should be sacrificed for the sinnes of the whole world. He was the sacrifice under the Law; he is an eter­nall sacrifice. Jesus Christ, the same yesterday, and to day, and for ever. Heb. 13.8. The new moons, or monthly Sabbaths, did set forth Christ the light of the World, who being sent into the World, hath enlightned it by his preaching, by his miracles, and by his most holy, and most blessed spirit. I am (saith he) the light of the world, he that followeth me, shall not walk in darkness, but shall have the light of life. Before he came in the flesh, the faithfull,S. Joh. 8.12. by the spirituall eyes of faith, did look on him as on the light to come: for so the Prophet Isaiah did look upon him, and did fore-know and fore-tell of him by the spirit of prophesie. The people (said he) that walked in darkness, have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. Jsai. 9.2. Luc. 2.29.30, 31, 32. And when he was come, then did they welcome that light. Lord, (said old Simeon in his song) now lettest thou thy servant depart in peace, according to thy word. For mine eyes have seene thy salvation, which thou hast prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israel.

The sabbath of the seaventh day, did signifie Jesus Christ who is 60 the true rest, in whom and upon whom all the faithfull do rest: for he is that true sabbath, who giveth true spirituall rest unto the world, and without whom there is no true rest to be had. Therefore when Christ the sabbath signified was come, the sab­bath of the seventh day, which was the sabbath signifying, must vanish away. That Sabbath of the seventh day, did therefore teach the people of God to expect the true sabbath in whom all must cease from the unclean works of sin, and every one must submit himself to him, and suffer him to have, and sanctifie a sabbath in him, by his most holy and most blessed spirit: so to cease from their own works, (not doing thine own waies, nor finding [Page 40] thine own pleasure, Isai. 58.13. nor speaking thine own words (saith the Prophet Isaiah) as to do all the workes of his law by faith. For he that is entred into his rest (which is Christ the true sabbath) He also hath ceased from his own workes, Heb. 4.10.11. as God did from his. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbe­liefe.

61 The feast of Easter did set forth Christ the true paschall Lambe, who should be killed, that so he might be made the food of the faithfull unto everlasting life; who so eateth my flesh, and drinketh my blood, S. Joh. 6.54 hath eternal life, and I will raise him up at the last day. And because that Christ is that feast, and is our passeover, that therefore we must purge out the old leaven: for so S. Paul himself sets forth the Mysterie. Purge out therefore (saith he) the old leaven, that ye may be a new lumpe, as ye are unleavened. For even Christ our Pass­over is sacrificed for us. 1 Cor, 5.7. Therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickednesse; but with the unleavened bread of sincerity and truth. The feast of Pentecost did set forth Christ, conferring the gifts of the Holy Ghost upon his Church: and was a type of that day wherein the Holy Ghost was sent, under the outward visible signes of fierie cloven tongues, Act. 2. The feast of Trumpets did signifie Christ publishing his Go­spell by the mouthes of his Apostles and Disciples, whose sound went into all the earth, Rom. 10.18 and their words unto the ends of the world.

62 The day of attonement, or yearly feast of the expiations, did set forth the expiation of sins by Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteous­nesse, Rom. 3.25. for the remission of sins. Upon which day the passion and death of Christ, and mans Redemption by him was so plainly shewed, that nothing could be more lively acted, or represent­ed. The day it selfe was a day of a general and universal expiati­on of sins by sacrifice; wherein the attonement was made for the holy Sanctuary, and for the tabernacle of the congregation, & for the Altar, for the Priests, and for all the people of the congregati­on. Therefore the great expiatory sacrifice, (Christ crucified upon the Cross) must be offered up for all the sins of all man-kind, as well for the most holy, who may be compared to the Sanctuary, to the Tabernacle, to the Altar, to the Priests, all consecrated unto God by his mysterious Sacraments; as also for all sorts of sin­ners, to be understood by all the people of the congregation. For what other thing is the world, but a congregation of all sorts of people, all sinners; all standing in need of the generall and universall expiation? That generall and universall expiation, must be made by no other person, but by the High Priest; there­fore an High Priest must be expected who must make the great attonement for the sins of the whole world. The High Priest did make an attonement for himself, and it was needfull for him so [Page 41] to do, because he was a sinner: therefore he was not the true high priest, but a type of him, who had no need to make an at­tonement for himselfe, because he had no sin. That high priest did make the attonement every year, and did admit of a suc­cessor by reason of death; therefore he was not the true high priest, but a type of him who should make the attonement once for all, made an high priest for ever after the order of Melchisedec. Heb. 6.20. That high priest had none to accompany him when he made the attonement; therefore this high priest must himselfe be the propi­tiation for the sins of the whole world. That high priest did put on those garments which were common to the other priests, to wit, the linnen coat, the linnen breeches, the linnen gir­dle, and the linnen mitre; he did also bring his own sacrifice, a young bullock, for a sin-offering, and a ram for a burnt offering, and did receive of the congregation two kids for a sin-offering, and a ram for a burnt-offering: therefore this high priest should put on the whole human nature, and should receive that of us, which he would sacrifice for us, as namely, the substance of our flesh. But as those garments are said to be holy, so must they understand the humanity of Christ to be without sin. The young bullock which the high priest brought for a sin offe­ring, and the ram which he brought for a burnt offering, was his humble acknowledgment that he was not that High priest, but a type of him that should make the great attonement for all mankinde.Heb. 7.26, Seeing (as the Apostle saith) such an high priest became us who is holy, blamlesse, undefiled, separate from sinners, and made higher then the heavens. Who needeth not daily as those high priests, 27. to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once, when he offered up himselfe. Such a one therefore were they admonished by that his sacrifice to look for. The two goats upon which the high priest cast lots, did signifie Christ in two natures, and that in one of those natures, namely, the humanity, he should be killed and die; but yet by the determinate counsell and foreknowledge of God, for that was signified by the lots that were cast; seeing as Solomon saith in the book of Pro­verbs, The lot is cast into the lap, Prov. 16.33. but the whole disposing thereof is of the Lord. The blood of the bullock and the blood of the goat which the high priest brought successively within the vail, and did with his finger sprinckle the mercy seat, and before the mer­cy seat seven times; did in the mystery instruct them to know, that not by the blood of goats and calves, but by his own blood, should Christ the true high priest, enter in once into the holy place, having obtained eternall redemption for us. Heb. 9.12. And that seven-fold aspersion made by the finger of the high priest, did signifie the fulnesse and perfection of the propitiation to be made by Christ. The incense which was offered by the high priest within the vail [Page 42] in the most holy place, the cloud whereof did arise and cover the mercy seat; did shew forth the prayers and supplications, with strong crying and tears, which Christ made in the daies of his flesh, unto him that was able to save him from death, and the efficacy of the same,Heb. 5.7. that he was heard in that he feared; or [...], for has piety. That he made an attonement upon the hornes of the altar of incense, which was placed before the vail, which divided the holy place from the holy of holies, with the blood of the sin offering of the attonements, Exod. 30.10. by putting of the blood of the goat and of the bullock upon the hornes of that al­tar round about; and that he did sprinkle of the blood upon it with his finger seven times, (which he did, after that he came forth from within the vail): It was to admonish them in the my­stery, that the prayers and supplications of the Church are no otherwise made clean, so as to be accepted with the Father, but by the innocent blood of the Redeemer. That when he had made the attonement for the holy place and for the tabernacle, he then brought the live-goat, and did lay both his hands upon the head of it, and confesse over him all the iniquities of the chil­dren of Israel, and all their transgressions in all their sins, put­ting them upon the head of the goat, and did send him away by the hand of a fit man into the wildernesse, that the goat might bear all their iniquities unto a land not inhabited: It was to teach them to know, that Christ must be made sin for us, and a curse for us, 2 Cor. 5.21. Gal. 3.13. Isa. 53.6. and that the Lord should lay on him the iniquity of us all, as the prophet Isaiah saith; that so we might be made the righ­teousnesse of God in him; and that all nations might be blessed in him: and that his righteousnesse might be made ours to justi­fication, that so our sins might not be imputed. For the scape-goat did but bear all their iniquities to a land not inhabited; shewing them thereby, that Christ should so bear our sin, not that it should not be at all, but that it should not be imputed. That same fit man, or man of opportunity, was also a type of Christ: for like as that fit man, or man of opportunity, was only fit to have away the scape goat into the wildernesse, and did watch and stay his opportunity so to do: even so was there no other fit man to bear away our sins by his death, nor any other man of opportunity, but he that stayed the opportunity to bear them away when his houre was come. That after the scape goat so sent away, the high priest came into the Tabernacle, and there put off those linnen garments which were common to him with the other priests, and that he left them there; and that he did wash his flesh with water in the holy place, and having so done, that then he put on the pontificall ornaments, in which garments he did come forth, and offer his burnt offerings for himselfe and for the people, and make the attonement for himselfe and for the [Page 43] people, and having burnt the fat of the offering upon the altar, the bullock and the goat whose blood was brought in, to make the attonement in the holy place, were carried forth without the camp and wholly burnt there; It did teach them, that the true high priest, after that he had suffered for our sins, would then deposite his body to the grave, and that afterwards he would put on robes of glory; and that although enrobed in everlasting glory, he would evermore make intercession both for priest and people; and that he would sanctifie us with his own blood by suffering without the gate. Heb. 13.12. For the better understanding of all which things, the reader is to be admonished judiciously to compare that which he shall read fusely set forth in the Epistle to the Hebrewes, to that which God ordained to be done by the high priest, Levit. cap. 16. And also to excuse this our prolixity, seeing that it could not but be most pertinent to this our sacred history, that we should shew how excellently the Gospell was preached by divine and mysterious ceremonies, which were appointed to be solemnly performed by the high priest upon that day.

The feast of Tabernacles did set forth Christ our Tabernacle, 63 in whom all his people, who belong unto that tabernacle which he hath pitched, shall finde shelter from all the winds and storms of temptation, and adversity, and persecution. It did also set forth the brevity and uncertainty of this present life, giving them to un­derstand, that in this world the people of God are strangers and pilgrims, who like Abraham, Isaac, and Jacob, heires of the promise, do sojourne here as in tabernacles, looking for a citie which hath a foundation, whose builder and maker is God.

Finally, the Sabbath of the seventh year, and the Jubile of the 64 fiftieth year, did signifie that true liberty which Christ the son of God would proclaim unto the world in the time of the Gospell. That the worship of God should then be more plain, more gene­rall, and more free. More plain, as being no longer to be involved in those legall obscurities, more generall, as being extended all the world over; more free, as being not tyed to any particular place. And that all distinctions should then be taken away, not in re­spect of that relation which is betwixt man and man in the world; but in respect of that relation which is betwixt Christ and his Church. For like as the redeemer would buy them all with the same price, and would shed no more nor no other blood for the Jew, then for the Gentile; for the bond, then for the free; for the male, then for the female; even so that they should be all saved by the same grace, justified by the same faith, have the same word, the same sacraments, the same worship, an equall interest in Christ. So saith Saint Paul to the Galatians, Gal. 3.28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor fe­male: [Page 44] for ye are all one in Christ Jesus. Col. 3.11. And so to the Colossians, There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all.

65 6^ly To the Evangelicall part of the Testament belonged the ho­ly citie, Mat. 4.5. Mat. 27.53. History of the holy city Hierusalem. for so is Jerusalem styled in the scripture. It was ancient­ly a Fort of the Jebusites upon mount Sion, and was not conque­red till David's time; it was then so impregnable, that when David assailed it, they bragged, that their lame, and blinde, and impotent people should defend it. Yet David took it, and built thereon the city, which from thence obtained to be called the city of David. 2 Sam. 5.6 7. Nigh whereunto adjoyned the mount Moriah, up­on which mountain, Abraham in obedience to Gods commande­ment offered up Isaac his son for a burnt offering.Gen. 22. In the same place David having purchased the threshing-floor of Araunah the Jebusite, 2 Sam. 24. built an Altar, for the pacifying of Gods wrath, when he had slain, in three daies space, from Dan to Beersheba, no lesse then seventy thousand with the plague of pestilence. There al­so King Solomon built his most sumptuous and most magnificent Temple. This city was first built (as it is most probably affirmed) by Melchisedec (supposed by divers of the ancients to have been Sem the son of Noah) not long after the flood; and was by him called Salem. But afterwards the Jebusites had it in possession, and called it Jebus after their own name;Josh. 18.28. Jud. 19.10. which name it held a long time, as it may be seen in the bookes of Ioshua and Iudges. But when that King David had gotten it, he expelled the Iebu­sites from thence, and called it Ierusalem. Salem signifieth peace, and Ierusalem doth signifie a sight or vision of peace. It hath other names in the Scripture, for the prophet Isaiah (peradven­ture therein respecting the scituation, and strong habitation of the same, peradventure the vertue and valour of the inhabi­tants thereof) calleth it Ariel, Isa. 29.1, 17. that is to say, the lion of God. And Lebanon, because it was much built of Cedar trees brought from mount Libanus. And the valley of vision, because there the prophets prophesyed.Isa. 21.1. Ezech. 23.4. The prophet Ezechiel calleth it Aholibah, My fixed tent or pavilion; because God had chosen it before all the nations and places of the earth, to put his name there. In that city stood the throne of David, called in the book of Psalmes, the thrones of the house of David, Ps, 122.5. through the succession of one and twenty Kings of himselfe and his sons. It was often assailed before the finall surprisall of it.

66 Neither is it altogether impertinent to this our sacred history, to continue a briefe and succinct narration of it. 1^st Therefore it was assailed by Shishack King of Egypt, in the fifth year of the raigne of Rehoboam, who took away the treasures of the house of the Lord, and the treasures of the Kings house, (viz. all the riches of Solomon, and all those spoiles which David had gotten [Page 45] from Hadadezer, the Moabites, the Ammonites, and other nati­ons,2 Sam. 8.11, 12. 1 King. 14.26. together with the presents of Toi which David had dedi­cated to God) and all the shields of gold which Solomon had made. 2^ly By Iehoash King of Israel in Amaziah's raigne; who being provoked by Amaziah king of Iudah, came up against him, and took him prisoner at Bethshemesh, and then went to Hierusa­lem, and brake down foure hundr [...]d cubits of the wall, & having taken away all the gold and silver, and all the vessells that were found in the house of the Lord, and the treasures of the Kings house, he received hostages, and then returned to Samaria. 3^ly It was besieged by Rezin king of Syria, and Pekah the son of Remaliah king of Israel, in the raigne of king Ahaz, 2 King. 14.14. 2 King. 16.5. Isa. 7.1. but God kept it, so that they could not prevail against it. 4^ly By Zenacherib king of Assyria, in the fourteenth year of the raigne of king He­zechiah: but the Lord kept it, and sent his Angel, who made a great slaughter in the camp of the Assyrians. 2 King. 19.34. 5^ly By Pharaoh Ne­cho, who carried away Iehoahaz prisoner into Egypt, and con­demned the land in an hundred talents of silver, and a talent of gold. Finally by Nebuchadonozer, king of the Caldees, 2 Chron. 36.4. who made a great slaughter of the people, carried away all the treasures and vessells of the temple, all the treasures of the king and of the princes, burnt the Temple and the city, brake down the wall, and carried away the people captive into Babylon; 2 Chron. 36.18, 19, 20. where they remained in exile for the space of threescore and ten years. And having first caused the sons of Zedechiah to be slain before his face, he put out his eyes and bound him with fetters of brasse, and carried him to Babylon. A just reward for a perjur'd rebell,2 King. 25.7. 2 Chron. 36.13. which the Scripture observeth expresly, saying, He rebelled against king Nebuchadnezzar, who had made him swear by God.

After the return of the people, both the city and the temple 67 were re-built by the people that returned. But the state of it was various: For first, Ptolemeus the son of Lagus took it by a stra­tagem, which was this. He entred the city upon a sabbath day, pretending to offer sacrifice, and while the Iewes suspected nothing, but spent the day in idlenesse and quiet, he surprised the city without resistance, and oppressed the citizens with hate­full captivity. 2^ly Antiochus being brought thither by a faction, received it by surrender, where he committed great slaughters; robbed the temple of all the pretious things thereof, closed it up with high walls and towers, planted a garrison therein, caused swines flesh to be offered upon the altar, interdicted Circumcisi­on, and the observation of the law; and raised most grievious per­secution against those that stuck fast to the religion of their country. 3^ly It was conquered by Pompey, and made tributary to the Romans, from whom Herod received the kingdome: and then was Christ to come, for then was the scepter departed [Page 46] from Judah, according to the prophecy of Jacob, Gen. 49.10.

When Christ came, he found it rather to be (as the prophets said) the valley of slaughter, Jer. 19.6. Jer. 7.11. and a den of robbers, than the royall seat of the King, or the place of holy worship: guilty of all the righteous blood shed upon the whole earth, from the blood of the righteous Abel, S. Mat. 23, 35 to the blood of Zacharias the son of Barachias (sup­posed to be the father of St. John the Baptist) whom they slew between the temple and the altar, (for asserting, it is said, the perpetuall virginity of Christs blessed mother) who also filled up the mea­sure of their iniquity, in the blood of the great one, even Jesus the Lord of life, who by his death, therein suffered, sealed the redemption of the world, and put an end to the ceremonies and glory of the place,Dan. 9.27. according to the prophecy of Daniel.

69 But it was that which the Iewes most wickedly imprecated upon themselves,S. Mat. 27.25 saying, His blood be on us, and on our children. Which wicked imprecation of theirs, was neither forgotten, nor forgiven, in Gods most righteous judgment. Therefore it came to passe that their city, by their own seditions, and by the Caesars cruelties was made so desolate, that a stone was not left standing upon a stone, but were all cast down, as in the destruction of Sodom, the walls removed, mount Sion excluded, and Calvary taken in; the name of Jerusalem changed into Aelia, an unclean swine set over the chief gate of entrance, and the Iewes forbid­den upon pain of death to look back upon the city. In this state the Romans had it, and held it, till the year of God six hundred and fifteen. From whose Empire the Persian wan it, and kept it the space of two and twenty years, and then the Saracens got it, in the year six hundred thirty and seven, and possessed it for the space of three hundred seventy and two years. But in the year nine hundred and nine, the Turks wan it, and immediately lost it to the Sultan of Egypt: And so the Egyptians were Lords over it by the space of ninety years: untill the christian Godfrey Bul­loign conquered it, in the year of our Lord, one thousand ninty and nine: and in possession of Christian Princes was it kept by the space of eighty and eight years, till in the year one thousand one hundred eighty and seven, it was surprised by Saladine Sul­tan of Egypt, and by them was it held three hundred and thirty years, though not without much variety of fortune, being in or about the year one thousand two hundred twenty and eight regained by the Emperour Frederick the second; and in the year one thousand two hundred forty and six, won by Cas­sanus king of the Tartars; then destroyed by Tamerlane; and then by Mahomet the second. When finally in the year one thousand five hundred and seventeen, it was invaded and obtained by Selim the Turkish Emperour, who conquered Capson and Tomom­beus successive Sultans of Egypt, where to this day (I will not [Page 47] say to the shame of all Christian princes) the abhomination of wicked Mahomet is set up.

Now this City was not without great mystery, The mystery. and such a 70 city would God have for the administration of his covenant, and principally of the Evangelicall part of the testament. For Abraham had two wives, Hagar and Sarah, the one a bond woman, the other a free woman. And two sons, Ishmael the son of the bond­woman, born according to the flesh; and Isaac the son of the free woman, born by promise. And two seeds, a carnall seed, the seed of the bond woman; and a spirituall seed, the seed of the free woman. There be also two mountains, mount Sinai in Arabia, and mount Sion in the land of Canaan. And two testaments, the old testament and the new testament: the old testament the law, delivered by Moses from mount Sinai: the new testament the gospell, published by Christ from mount Sion. And two people, the Iewes and the Christians: the Iewes seeking to be made righte­ous by the law, the Christians by Christ. And two states, a state of spirituall bondage to fear: and a state of spirituall liberty to believe, And two mediatours, Moses a human mediatour, and Christ the divine mediatour. And two cities, Ierusalem the type, and Ieru­salem typed. To the legall part of the testament belonged the bond woman, and the son of the bond woman, and the carnall seed, and the mount Sinai, and the old testament, and the Iewes, and the spirituall bondage, and the human mediator, and Ierusalem the type. To the Evangelicall part of the testament, belongeth the free woman, and the son of the free woman, and the spirituall seed, and mount Sion, and the new testament, and the Christians, and the spirituall liberty, and the divine mediatour, and Ierusalem ty­ped. Ierusalem which was the type, did visibly represent the Church of the new testament, teaching them to look for another Ierusalem, that Ierusalem which is above, and is free, and is (as Saint Paul saith) the mother of us all, of which,Gal. 4.26. those things which are spoken of Ierusalem in the best sense, are to be affirmed in a spirituall and evangelicall sense and meaning. This city is founded by Melchisedec indeed,Heb. 7, 2. Iesus Christ the true king of righteousnesse and peace. Her foundations are upon the holy hills, not mount Sion and mount Moriah; but Iesus Christ is the foundation of this Je­rusalem, this foundation is a sure rock; 1 Cor. 3.11. S. Mat. 16.18 Eph. 1.20. and the Apostles and Pro­phets are foundations strongly built and laid upon that founda­tion. These foundations are in the holy mountaines, the publick places of his worship where Christ is preached, the scriptures read, the prayers made, the sacraments administred; unto those mountains hath the Christian to lift up his eyes from whence commeth his help;Psal. 121.1. for upon those mountains shall he finde the sure foundations. Glorious things were spoken of that Ierusa­lem which was the type; far more glorious things are spoken of [Page 48] this Jerusalem which was typed. S. Mat. 4.5. Psal. 76.2. Isa. 22.1. S. Mat. 5.35. This Jerusalem is indeed the holy city, the true Salem, the valley of vision, the city of the great king, wherein Christ doth raigne and rule by his word, and by his holy spirit. That was the city of David from which he cast out the Jebusites; this is the city of Christ from which he hath cast out the devills. There Abraham offered up Isaac for a burnt-offering; here is Christ offered up for the sins of the whole world. There Solomon built his temple; here Christ hath his worship. That was Gods Aholibah for a time; this is his Aholibah for ever, (Thy walles are continually before me). Isa. 49.16. There was the throne of Da­vid for a time; here is the throne of Christ for ever and ever. That was often assailed, and finally surprised; this is often assailed, but shall never be surprised: for the gates of hell shall not prevail against it. S. Mat. 16.18. And all this was mysteriously signified and shewed by that city.

71 7^ly To the Evangelicall part of the testament, belongeth the holy temple. History of the Temple. Deut. 12.4, 5. & 13, 14. 1 King. 8.29. 2 Chron. 7.12. And, that such a temple should be built, an habitati­on to the Lord, Moses had sufficiently premonished them in the book of Deuteronomy, cap. 12. David therefore having obtained rest from his enemies, thought that this duty might concern him, and consulted with Nathan the prophet about it. But God by the mouth of Nathan expresly forbiddeth him to do it, giving him to understand, that he would accept such a work, not at his,2 Sam 7. 1. Chron. 17. & 22. but at his sons hands. David thereupon having purchased the threshing floor of Araunah the Jebusite upon mount Moriah, ma­keth ample provision for the building of it, and leaveth the work to be performed by Solomon his son. Solomon in the fourth year of his raigne begins the work upon mount Moriah, 1 Chron. 22.14. 2 Chron. 3.1. com­passeth and endeth it in the terme of seven years; and having also made all the ornaments and utensills of the same, in form and matter like unto those of the Tabernacle, he brought the Ark with the Tabernacle of David, and all the sacred vessells which were in that tabernacle, into the temple which he had built, (concerning which stately structure, the magnificence and dimensions of it, let him that pleaseth read 1 King. 6. 2 Chron. 3.) and placed the Ark in the most holy place, under the wings of the Cherubims, in which at that time there, was nothing, save the two tables of stone which Moses put there at Horeb, as hath been said before. And when he had prayed and blessed the people, he offered his most rich and royall offerings, dedicating the temple, 1 King. 8.63, 64. 2 Chron. 7.7. and hallowing the middle court, for the offering sake which he offered there. Three times a year, namely at Easter, Whitsontide, and at the feast of Tabernacles, did Solomon offer his offerings upon that Altar, which he had built in the middle court which he had sanctified, for that the brazen altar was not large enough to contain his offering.

But when the ten tribes made defection from Rehoboam the 72 son of Solomon their lawfull King,2 Chro. 8.12, 13. and followed Jeroboam the son of Nebat in his rebellion; then did Jeroboam (fearing lest if the tribes should go up to Jerusalem at the three solemn feasts, according to the law, they would return again to their allegi­ance) erect two calves, the one at Bethel, the other in Dan, which he made of gold, and under pretence that it would be too tedi­ous and laborious for them to go up to Jerusalem, he drew a­way the people from the worship of God, to commit idolatry, and to worship those calves with sacrifices, rejecting the tribe of Le­vi, and making Priests of the lowest of the people. 1 Kin. 12. Which state-policy all the kings of Israel his successors followed, and for­sook the Temple, till in the end all the people together with Ho­shea their king were carried away captive by Salmaneser king of Assyria, and were by him disposed in Assyria, and in cities of the Medes, from whence they never obtained to returne.2 Kin. 17.6. All this while the Temple at Ierusalem was held in great Veneration by the other tribes, who adhered to the house of David; saving that it was once expiled by Shishack king of Egypt, in the fifth year of the raign of Rehoboam. 1 Kin. 14.26 2 Kin. 14.14 2 Kin. 11.18 2 Chr. 28.24 2 Kin. 16.15 And at another time by Iehoash king of Israel in Amaziah's raign. And was sometimes neglected out of impiety, as by Athaliah, who had in or nigh the Temple, an house dedicated to Baal. Sometimes violenced and closed up, as by king Ahaz; who also caused a strange Altar to be placed there. Notwithstanding God had still a care of it, and raised up good Kings who repaired it, and restored his worship; such were king Jehoash, king Hezechiah, and king Josiah, kings of Judah: 2 Kin. 12. 2 Kin. 18. 2 Kin. 22. till in the end for the wickedness of Zedechiah, (and because the priests and people also committed idolatry and polluted it) Nebuchad­nezzar king of the Caldees, being raised up by God as a scourge for their impieties, took away all the treasures and vessels there­of, and burnt it with fire, after that it had stood by the space of four hundred and forty years,2 Kin. 25. 2 Chro. 36. from the time that Solomon had founded it. And so the people being carried captive into Baby­lon, they abode many dayes (threescore and ten years) without a King, and without a Prince, and without a Sacrifice, and without an Image, and without an Ephod, and without Teraphim, Hos. 3.4. as the Pro­phet Hoseah prophesied.

But when the time determined upon them was ended, by the 73 permission of Cyrus king of Persia, they returned out of the land of their captivity, and came unto Jerusalem, where Joshuah or Je­sus the son of Iozadak the high Priest, & Zerubbabel, or Zorobabel the son of Shealtiel, or Salathiel the Prince,Ezr. 3.2. first builded the Al­tar whereon they offered Sacrifices; and two years after they began to build the Temple, v. 8. in the second month of the second year current. But this great and good work was interrupted by [Page 50] the Samaritans, and other idolatrous nations adjoyning, and by the commandment of Cambyses, Ezr. 4.5. first in the life of Cyrus his fa­ther, and during the term of his whole life; afterwards by him­self,Ezr. 4. 1 Esd. 2 Ezr. 5. Ezr. 6.15. when he obtained the kingdom (yet upon false and malici­ous suggestions) till by the concession of Darius in the 2^d year of his raign (which was Darius the son of Histaspis king of Persia) the work went forward, and was finished on the third day of the moneth Adar (or February) in the sixth year of his raign, which was forty and six years, computed from the first year of the raign of Cyrus king of Persia (according to that which was said to Christ by the Jews in the Gospel by St. John) which they dedicated with great solemnity,S. Joh. 2.20 Ezr. 6.20. and afterwards kept the pass­over according to the Law. But that Temple is said to be much inferiour to Solomons Temple, and the Thalmudists do observe five things which that Temple wanted of the former; for first it had not the divine presence of God, which gave answers and Oracles by lively and audible voyce, from above the mercy-seat between the two Cherubims: in which manner God communed with Moses, Num. 7.89 and Moses directed his voyce thither, and did speak to God. 2^ly The spirit of prophesie, for from Malachi to St. John the Baptist, Levit. 6.13. there arose no Prophet among them. 3^ly The holy fire, concerning which it was provided in the Law, that it should never go out.2 Mal. 1.20 For this was hidden in a pit, to the end that it might not be surprized by the Babylonians, and was found con­gealed to water. 4^ly The Urim and Thummim a mute Oracle; they say, it was certain precious stones in the pectorall of the high Priest, by the radiancy whereof God was pleased to signifie his approbation of that which they desired; which was, if they ap­peared more radiant then at other times, that then he approved their requests. Lastly, the Ark with the propiciatory and Cheru­bims, 2 Mal. 2, 4, 5, 6, 7, 8. which together with the Tabernacle of David, were hidden by the prophet Ieremiah, but could never be found again.

74 In that state was the Temple, till it was dispoyled by Antio­chus, sirnamed Epiphanes, for he being brought to Jerusalem by a faction, (for he was sent for out of Egypt by the sons of Tobias, whom Onias the High Priest had by sedition cast out of the city) received it by surrender,1 Mac. 1.21, 22 and entred proudly into the Sanctuary, and robbed it of all the precious things thereof; closed it up vvith high vvalls and Tovvers, planted a Garrison therein, caused svvines flesh to be offered upon the Altar, upon vvhich he set up the abomination of desolation, v. 54. by dedicating it (as Jose­phus saith) to Jupiter Olympius. And having slain Onias the high Priest, he gave the Priest-hood to Alcimus, vvho vvas not of the pontificall blood. But tvvo years after, Judas sirnamed Machabe­us, having received the City, cleansed and dedicated the Temple a nevv, vvhich the Gentiles had prophaned, taking avvay the [Page 51] abomination, and reducing every thing to its former state, as is to be seen at large, 1 Mac. 4. In vvhich state it continued till king Herod most sumptuously repaired and enlarged it, to the admiration of all men, vvithin the space of one year and six months, Joseph. lib. 15. cap. 14. And so it stood in its glory to the passion of Christ; S. Mat. 27.51 at what time the vaile of the Temple rent in twain, from the top to the bottom. Afterwards Caligula the Em­perour affecting Deity, reduced the Synagogue of the Jews to his own worship, adorning them with his own statues, and the Temple it self which to that day had been kept inviolate, he dedicated to his own name. Whereby it appeared (saith mine Author) that the speech which the Jews unadvisedly had spoken before Pilate, when they said they would have no other king but Caesar, to have deservedly fallen upon their own heads. After this the Iews rebelling against Caesar their King, Titus Caesar in the raign of Vespasian took the City, and whether willingly or unwillingly, that is not here to be disputed, burnt the Temple, upon the same day that it had been burnt by the Babylonians be­fore. And that which made the judgement the more remark­able, was, that after the Souldiers had kindled the fire, no hu­mane industry was able to extinguish it. Even so doth God by man bring things to pass, which no human power can prevent. But it was Adrian the Emperour who caused the abomination of desolation spoken of by Daniel the Prophet,Dan. 9.27. to stand in the holy place. For he set up his own Statue, and an image of Iupiter in the place of the Temple, and when the Iewes rebelled, he subdued them, laid the City levell to the ground, burnt that which re­mained of the Temple; and because he would utterly take away the Iewes Religion, he overwhelmed it with earth, and dedicated a Temple to Venus in place of it.

Like as the Temple had the same utensils which the Tabernacle 75 had; so had it also the same mysterie. The Myste­rie. Foras much as the Taber­nacle was no other but a portable Temple, neither was the Temple any other thing but a fixed, and immoveable Tabernacle. Yet be­cause the Temple did in many things excell the Tabernacle, therefore the mysterie must not go unobserved. The Temple did succeed the Tabernacle, which was to give them to understand, that the Evangelical Church, (figured by the Temple) should succeed the legall Tabernacle, or Iewish Synagogue. The Tabernacle was built by Moses, and was so made that it might be dis-joynt­ed and taken down; but the Temple was built by Solomon, and was made to stand and remain: signifying that the Iewish Syna­gogue, and legall worship given by Moses, should be dissolved, but the Christian Church, and Evangelicall worship, founded and built by Christ should stand, and remain unto the end of the world. The Tabernacle had no foundation, but the Temple was [Page 52] surely founded upon a strong Rock, signifying the weakness of the legall, if compared with the Evangelicall worship founded upon Christ the Rock. The Temple was more great and glorious then the Tabernacle; and all the utensils that Solomon made, did excell those that Moses made for the use of the Tabernacle: teaching them to know that the Evangelicall Church should be more great, and that farre more glorious things should be spo­ken of it in the time of the new Testament, then could be spoken of the Iewish Synagogue, or legall worship in the time of the old Testament. That it should be both of Iewes, and Gentiles. That it should be extended all the world over: that it should be adorned with gifts more rare and admirable, in the persons of the Apo­stles, and Prophets, and Evangelists, and Teachers; that it should be enlightned with a more plentifull measure of Gods most holy, and most blessed spirit. That it should be directed by the Evangelicall word. That it should be confirmed by miracles greater, and more abundant. That it should have Sacraments more venerable; a worship more plain and easie; a more glorious, and victorious army of Martyrs, and Confessors. That Kings, and Princes, and Magistrates, and all worldly Rulers, should cast down their Crowns and Scepters, and all engines of honour and greatness, descend from their Thrones, do homage unto Christ, bend and bow their knees, at or in the blessed name of Jesus, weare the vene­rable sign of his Cross in their foreheads, fight under his Banner, and account it their chiefest happiness to be Christs his ser­vants.

76 And therefore it was not without mystery, that when Solo­mon dedicated the Temple, he also the same day hallowed the midle Court, that was before the house of the Lord; and there he offered burnt-offerings, and meat-offerings, and the fat of the peace-offerings, (two and twenty thousand Oxen, and an hundred and twenty thousand sheep) because the brazen Altar that vvas before the Lord, 1 Kin. 8.63.64. 2 Chro. 7.7. vvas too little to receive the burnt-offerings, and meat-offerings, and the fat of the peace-offerings. The Holy Ghost thereby signifying the fulness of the Gentiles, to be brought unto the father by Christ his son, who should present their bodies a living sacrifice, holy, and acceptable unto God. For which cause when Christ suffered his passion and dyed, the vaile of the Temple rent in twain, from the top to the bottom, shewing un­to all those that looked upon these things with spirituall eyes, 77 that then the midle wall of partition was by him broken down, that so the fulness of the Gentiles might come in,Concerning those who are to admi­nister in, or attend up [...]n holy things. as St. Paul shew­eth, Eph. 2.

Lastly, to the Evangelicall part of the Testament, belonged all those who by their place and office, were to administer in, or give their attendance upon holy things. These were first the [Page 53] Priests who were of the sons of Aaron, whom God who is the God of order, distributed into two orders. The first was the Ponti­ficall order; of which order there was alwaies one, and but one, who had it, (or ought to have had it) from Aaron by succes­sion, and birth-right, if he were in capability of it: that is to say, if he had no blemish, if he were not blind, nor lame, nor had a flat nose, nor had any thing superfluous, nor were broken footed, or broken hand­ed, or crook-backt, or a dwarfe, or had a blemish in his eye, or scurvie, or scabbed, or had his stones broken, &c. For every blemish made him uncapable of the pontificall function. Then again he must not uncover his head, nor rend his clothes, nor go into any dead body, nor defile himselfe for his father or for his mother, nor go out of the sanctu­ary, nor prophane it; and might onely take a virgin to wife of his own people, and might not prophane his seed among his people; for these are the conditions required, Levit. cap. 21. His office was to order the lamps upon the pure candlestick before the Lord con­tinually. To offer upon the Altar, to burn incense,Levit. 24.4. 1 Sam. 2.28. Levit. 24.8. Levit. cap. 16 to weare the Ephod. To make and set forth in order the shew-bread before the Lord every Sabbath. To go within the vaile, and to make the solemn attonement once a year, in such manner and form as is prescribed, Levit. cap. 16. Under these conditions Aaron first had it, then Eleazer his son, then Phinees the sonne of Eleazar, &c.

The Priests of the second order, The priests of the second order. Levit. 21.21. were all the sons of Aaron 78 successively in their generations, who were capable of the Priest-hood, that is to say, if they had no blemish, nor were blinde or lame, &c. for the Law was, No man that hath a blemish of the seed of Aaron the Priest, shall come nigh to offer the offerings of the Lord made by fire; he hath a blemish, he shall not come nigh to offer the bread of his God. These were consecrated as the High Priests were, and with the same oyl, though not to the same measure, as hath been said before. They might not defile themselves for the dead; yet for their near kindred, their Mothers, their Fa­thers, their Sons, their Daughters, their Brethren, and their Sisters which were Virgins, and had not been married, they might defile themselves by going in unto them when they were dead. They might uncover their head, but they might not make baldness upon it, by shaving the hair quite off, neither might they shave all the corners of their beards, nor make any cuttings in their flesh. It was not forbidden unto them to marry with widows, though they might not take to wife a Whore, a pro­phane woman, or her that had been divorced:Num. 4.16. S. Luc. 1.9. Levit. 17.6. 2 Chron. 29.21, 22, 23, 24. & v. 34. for these condi­tions are required, Levit. 21. Their office was to conserve the oyl, to oversee all the sacred Vessels, to offer incense every day, to offer ordinary, and extraordinary sacrifices, to flay or take off the skin of the burnt-offerings. They were in order, degree, and [Page 54] dignity, inferiour to the high priest, and therefore though they had vessels befitting their order and degree which the high priest also had in common together with them, as the feminalls or lin­nen breeches, the strait linnen coat, the girdle of needle work, the cap or mitre of fine linnen, the linnen Ephod, as hath been said before: yet the peculiar robes and ornaments of the high priest, as the robe of the Ephod, the Ephod or superhumerall, the breast-plate of judgement, the Urim and Thummim, and the plate of gold upon the Mitre or Cap, it was not lawfull for them to weare.

79 Aaron had four sons, Nadab and Abihu, Eleazar and Ithamar; and these four were first consecrated, Priests first consecrated. being apparrelled with the sacerdotall garments. But Nadab and Abihu, did rashly presume to offer incense with common and ordinary fire, and not with that sacred fire which God commanded; therefore there went out fire from the Lord, and devoured them, and they dyed before the Lord; Levit. 10.1, 2 1 Chro. 24.2 and left none to succeed them in the priesthood. Wherefore the priesthood was continued by Eleazar and Ithamar, and in their stock and progeny, unto the dayes of David. But David in his time, finding that there were sixteen families which descended from Eleazar, and eight from Ithamar, distributed them into four and twenty rancks or orders, according to the heads of the severall families by lot: that so they might orderly, and in their course (and not altogether) give attendance upon the Temple. And these were called the first, second, third, and fourth lots, &c. as is to be seen 1 Chron. cap. 24. This being done by David, Solomon having builded and consecrated the Temple, appointed according to the order of David his Father,2 Chr. 8.14. the courses of the Priests to their service. The severall Orders served their several weekes, and then others succeeded in their places. For Zacharias the priest, the Father of S^t John the Baptist, executed the Priests office before God, S. Luc. 1.8. [...], in the order of his course, saith the Translation. But [...] courses, as Theo­philact saith, and after him, Scuttetus and Beza, were Hebdomadae, weeks. It seemeth also, that when they were met together, they cast lots what every man should do, and what service he should perform; for it is said of the same Zacharias, that accord­ing to the custom of the Priests office [...], his lot was, (or he obtained by lot) to burn incense. v. 9. And by this the Reader may take notice, who those [...], those high priests, or chief priests were,S. Mat. 2.4. with whom Herod consulted; and who they were who so often in the new Testament have obtained to be styled high Priests, or chiefe Priests. There was but one high priest who was the high or chief Priest of all, as was Jehoiada the chief. But there were high priests or chief Priests,2 Chr. 24.6. four and twenty in num­ber, who were the highest or chiefest of the severall courses, orders or lots, the heads of the severall families. These upon [Page 55] all occasions assisted the high priest, and were of his counsell, as is to be seen, Acts 4.6.Act. 4.6. And because they were the heads of the severall families of the priests, and the chiefest of the severall courses, orders, or lots, therefore called the high priests, or chiefe priests.

The Levites, under which name and notion I comprehend 80 the whole tribe of Levi, Concerning the Levites. (the stock and progeny of Eleazer and Ithamar, from whom the high priest and all the priests of the second order did descend, only excepted) were by divine insti­tution first set apart to the service of the Tabernacle. Their office was to take care of the Tabernacle, and of all the vessells thereof, Num. 1.50. & cap. 3.6, 7, 8.9. 1 Chron. 23.28. and of all things that did belong to it, to bear it, and all the vessells of it, to minister unto it, and to encamp about it, and to minister to the priests. All which things they performed during the peregrina­tion of the Tabernacle, and to the daies of David. But David re­duced them into another forme; for the care of the Tabernacle being ceased, and the Temple to succeed,Levites pro­perly or spe­cially. Ezr. 8.16. 1 Chron. 23.27, 28, 29, 30, 31, 32. he appointed some of them to attend the temple, and to minister to the priests: these were twenty and foure thousand, divided into foure and twen­ty orders, courses, or lots, according as their lot fell, who had also their chiefe Levites as the priests had, and did give their attendance in their turnes, and were called the Levites. Con­cerning whose office and age, read 1 Chron. cap. 23. Giving also the Nethinims The Nethi­nims. Ezr. 8.20. to minister unto them, and to do service for the levites, as the levites also ministred unto the priests. Which Nethinims were the stock and progeny of the Gibeonites, whom Ioshuah and the Princes spared, because of the oath which they had sworn; but yet condemned to perpetuall bondage,Josh. 9.21, 23, 27. 2 Chron. 8.14. and to be hewers of wood, and drawers of water for the congregation, and for the house of God for ever. Solomon therefore according to the order of David, appointed the levites to their charges.

Again, David appointed foure thousand of the tribe of Levi 81 to be Singers, The Singers. distinguishing them by lots into foure and twenty orders, courses, or lots, according as their lot fell, and to give attendance in their severall courses. 1 Chron. 23.5, 6. & cap. 25.1. Their office was to praise the Lord with the instruments which David made for the service and praise of God, and to prophesy with harps, with psalteries, and with cymballs, and with lively and audible voice to praise and glorifie God, and to lift up their voice in their divine songs, saying, For he is good, for his mercy endureth for ever. They were arrayed in white linnen,2 Chron. 5.13. but Solomon (as Josephus saith) made for them two hundred thousand robes of silk or bysse, whereby they were distingui­shed from the priests who ware a linnen Ephod. The Porters. He appointed likewise foure thousand of the tribe of Levi to be porters, distin­guishing them by lot into foure and twenty orders, courses, or lots, and assigning unto them the gates by lot. 1 Chron. cap. 26. Their office was [Page 56] to watch, 1 Chron. 9.26, 27, 28, 29. and to have the oversight of the gates of the temple, to take care of the chambers and treasures, to lodge round about it, and to open and shut the gates morning and evening, to have the charge of the ministring vessells, to bring them in and out by tale. Also to over­see the vessells, and all the instruments of the Sanctuary, and the fine flower, the wine, and the oile, and the franckincense, and the spices. To stand at the gates, 2 King. 22.4. Philo de prae­miis sacerdo­tum. and to prohibit all that were unclean in any thing to enter in. To gather the mony which the people were to pay toward the reparation of the temple. To sweep the porches and the court, to carry out the dust and dirt, and to keep it sweet and clean every way.

82 Lastly, he appointed of the tribe of Levi six thousand to be officers and judges. 1 Chron. 23 4. Who these officers and judgesThe officers and judges. were, the Scripture makes no mention; yet forasmuch as the Greek inter­preter renders the place [...]. I conceive them to be such as were appointed to read the law, to expound the same, and to judge in controversies of religion, 2 Sam. 8.17. 2 King. 18.18. 2 King. 12.10. if any should arise. For there were three sorts of scribes, the first were the Kings secretaries. So Da­vid had Seraiah for his scribe, and Hezekiah had Shebna for his scribe. And such a one is expresly called the kings scribe. The second sort of scribes were scriveners or publick notaries, who wrote instruments, and drew publick and private contracts; I should think those scribes to be such, of whom mention is made 1 Chron. 2.1 Chron. 2.55. Jer. 32.10. Psal. 45.1. Such were the evidences subscribed and sea­led with witnesses by Ieremiah. To whose dexterity and quick­nesse in writing, David alludeth in the book of Psalmes, My tongue is the pen of a ready writer. The third sort of scribes were not scribae à scribendo, but scribae à scripturis sacris; they had not their name from writing, but from the holy scriptures which they read and expounded, and because it was their office [...] to dijudicate, and to distinguish, therefore called [...] judges:Ezr. 1.6. Nehem 8.4, 8. S. Mat. 2.4. S. Luc. 7.30. S. Luc. 11.46 Act. 5.34. Act. 22.3. Such a one was Ezra, a ready scribe in the law of Mo­ses, He read the law standing in a pulpit of wood, gave the sense, and caused the people to understand the reading. Such were the scribes whom Herod consulted with, demanding where Christ should be born. They are called in the gospell lawyers, and doctors of law. Such a one was Gamaliel, at whose feet Saint Paul was brought up. These therefore had the care of religion, to examine do­ctrines, and to know by what authority any one should take upon him to teach, And therefore Saint Luke telleth us, that when Christ taught the people in the temple, and preached the Gospell, they came upon him to examine him, and to demand his authority, saying,S. Luc. 20.2. Tell us, by what authority dost thou these things, or who is he that gave thee this authority? which was, because he had no au­thority from them. When Christ came, their doctrines and ex­positions were very corrupt, and through their traditions, they had made the law of God of none effect. Yet he acknowledgeth [Page 57] them to sit in Moses seat, (that they had a lawfull institution,S. Mat. 23.2. and were bound in duty to read and to expound the law), And every Scribe (saith he) which is instructed unto the king­dome of heaven, is like unto a man that is an housholder, which bring­eth forth out of his treasure things new and old. Yet for their pride,S. Mat. 13.53. hypocrisie, and because they seduced the people, he denoun­ceth eight woes against them, as it is to be seen, Saint Mat. cap. 8.

But we will now come unto the mysteriesThe mystery. to be understood. 83 The high priest in his person, and by his consecration, and in his place and office, and in all his robes and ornaments, and in eve­ry office of his function, was a type of Christ. The conditions of his capability did most excellently set forth the fulnesse of Christ his perfections every way; for had there been any imper­fections in him; he could not have redeemed mankind, made imperfect by reason of sin. That he might only take a virgin to wife of his own people, it did give them to understand, that Christ would be betrothed to his own Church (the Christian Church) as to a pure virgin. His offices, (namely, the offices of the high priest in the Temple) did mystically set forth the offices of, Christs priesthood in his Church, his sacrifice, intercession, expia­tion, and doctrine, whereby the Church is enlightned, as the temple was by the lamps ordered by the high priest, and spiritu­ally fed and nourished, as by that shew-bread, or bread of pro­position, which is set forth to be received and believed all the world over.

The priests of the second order, as they were typicall persons and types of Christ upon some respects; even so upon other re­spects 84 they did signifie, and figuratively set forth the Evangeli­call priesthood; that although they have a true and a reall priest­hood, convenient to the new testament, yet inferiour, and of a second order to the priesthood of Christ. That by their office and function they descend, and derive a spirituall and evangelicall pedigree from Christ, the first, and the great high priest. The conditions of their capability, (to wit, of the priests of the second order) did mystically shew what manner of men the evangelicall priests ought to be, that they must be without all blemish, not in respect of sin as Christ was, for that is impossible; but of scan­dall, for that is requisite. Therefore some things were permit­ted to the priests of the second order, which were absolutely for­bidden to the high priest. The office of the priests of the second or­der, to whom it was appointed, that they should conserve the oyle, oversee the vessells, offer incense and sacrifices, yet might they not go within the vail, nor make the expiation; did mean, that although the evangelicall priests should be ordained to preach the gospell, to offer up spirituall sacrifices, and to inter­cede [Page 58] for the people as priests or ministers; yet that it is Christ alone, who by his own blood should enter once into the holy place, having obtained eternall redemption for us. To his superiority therefore belonged all that which was meant, and intended by the peculiar robes and ornaments of the high priest; and to their ministrie, all that which was meant and intended by the other vestes. The feminalls or linnen breeches, and the strait linnen coat, that they must be expedite and diligent to do the duties of their calling; the girdle of needle work, that they must be bound about with verity and truth; the cap or mitre of fine linnen, that they must in all things save and preserve their head, which is Christ; and the linnen Ephod, that they must be of a pure and un­spotted conversation. That whereas the priests of the second order were distinguished into their classes, and appointed to their offi­ces by lot: it gave them to understand, that the priesthood of the new testament should be of divine providence, and allotted unto his Church by Christ.

85 The Levites, the Nethinims, the Singers, and the Porters, did signifie the inferiour clergie of the new testament, and all others employed in the Church to glorifie God, to promote and set forth religion with decency and order. And whereas the officers and judges were of the tribe of Levi, it gave them to understand, that in the Church of Christ, the scriptures must be expounded, and questions and controversies of religion decided by those onely, who in respect of their office and function do properly per­tain to the Leviticall tribe. By the distinct orders and offices of the high priest, the priests of the second order, the levites, the singers, the porters,, the officers and judges, was signified, that Christ in his Church would have distinct orders and officers, to attend seve­rally upon their severall offices, and not to clash or interfere one with another, Let the layicks (or lay-officers) be subject to the Dea­cons; the Deacons to the Priests; the Priests to the Bishop; the Bishop to Christ; as Christ himselfe is subject to the Father, saith Saint Ignatius, Epist. ad Smyrnens.

86 There were yet others, who by their office and function did give their attendance upon holy things,Concerning the Prophets. and were organs or instruments, in, or by whom the word came; in whom God was, by his most holy and most blessed spirit, and did regulate their mouths and pens so, that look what they delivered to the Church either by preaching or by writing, it was none of their word, but the word of God in and by them delivered. For God spake unto the fathers of old time [...],Heb. 1.1. in or by the Prophets, as the Apostle saith. And these Prophets, whether they obtained to be called [...], Prophets, from the word [...], which signifieth to predict, because they did predict and fore­tell things to come, especially concerning Christ and his king­dome. [Page 59] Or else [...], which signifieth to shew, because they did shew forth future events, but more especially, because they did shew Christ to come, and were themselves typicall persons of Christ. Or else [...], because they did interpret obscure oracles, and declare deep and profound mysteries, especially such as lay hidden in the sacrifices and ceremonies of the law: Certain it is, that they were more anciently by the Hebrewes called Seers, because they had their prophecies and predictions by divine visions and revelation from God, and because by them men did enquire of God. 1 Sam. 9.9. Definition of Prophets. These Prophets therefore must be defined to be holy men, who being inspired by Gods most holy and most blessed Spirit, did see, and had divine visions and revelations from God, and did interpret obscure oracles, and declare great mysteries, and did prophesy and foretell things to come, specially concerning Christ and his kingdome, seeking only the glory of God, and the good of his Church.

Of these Prophets there was no continued succession, neither 87 did the son succeed the father in the office of a Prophet as the Priests did; yet we finde them almost from the beginning of the world. For although I shall make no doubt, but that Adam himselfe had the gift of prophecie, and was able to prophesy and predict things to come, (especially concerning that blessed seed, whom God had promised to break the serpents head); and that his sons also had the same gift.Jud. v. 14, 15. Yet Enoch the seventh from Adam is expresly noted a prophet, and that he did see, and did pro­phesy and predict things to come concerning Christ, so far off as his second comming. Neither were these Prophets all of the Jewes, but there were prophets also of other nations, as Balaam, Job, and the Sibylls, whose fatidick verses are well known and remembered by the Fathers in their learned Writings. But our definition holdeth good, specially of those Prophets, in and by whom the word of God came unto his people the Jewes, and which were raised up among them, and of their own nation, although they were not all of them of the tribe of Levi. Of these, some were before the law, as Abraham, and Isaac, and Ja­cob, and Joseph, whose prophecies are extant in the Scripture:Gen. 20.7. and Abraham is affirmed to be a Prophet by God himselfe. Some of them were under the law, first and principally Moses, to whom God spake, not in visions and dreams, as to other pro­phets; but mouth to mouth apparently, and not in dark spee­ches, and to whom it was given to behold the similitude of the Lord. Then the seventy Elders, Num. 12.7, 8. who had the same spirit of pro­phecy put upon them (though not to the same measure) that Moses had. In the time of the Judges, there was Deborah a pro­phetesse, the wife of Lapidoth, who judged Israel. Num. 11.25. Judg. 4.4. Judg. 6.8. And one more, of whom mention is made, Judg. 6. In the daies of Eli [Page 60] the high priest, the word of the Lord was pretious; there was no open vision: and then the Lord spake unto Samuel, and appea­red again in Shiloh, (where the Tabernacle and the Ark at that time were) and revealed himselfe unto him; And all Israel from Dan even to Beersheba knew,1 Sam. 3.20, 21. that Samuel was established to be a prophet of the Lord.

88 But Samuel taught the art of prophesying by the appointment of God, for which cause many had recourse unto him, and by him were taught to prophesie; 1 Sam. 19.20. 2 King. 2.3, 5. so that from that time forth, there were not only prophets in Israel, but houses and Seminaries of the Prophets, at Naioh, at Bethel, at Jericho; and so wonderfully were the sons of the prophets multiplyed, that their Seminaries or Colledges became in time too strait and little for them.2 King. 6.1. A­mong whom were most famous the Prophets, Gad, Nathan, A­saph, Iduthum, Ahias, Samaias, Jad, Azarias, Hanani, Jehu, Jazi­el, Eliezer, Zecharias, in the raign of Uzziah, whose prophesies and predictions were not written, and if written, not extant. But above all,1 King 17.14. 1 King. 18.38. 2 King. 1.10.12 1 King. 17.1. 2 King. 2.11. 2 King. 4.34. 2 King. 13.21. 2 King. 6.17. the prophet Elijah, who continued the oyl from wa­sting in the cruse, brought down fire three times from heaven, carried the rain in his tongue, raised the dead, and was carried up into heaven [...], in a whirle-wind of fire, saith S Epiphanius. And Elisha upon whom rested a double portion of the spirit of Elijah, who raised two from the dead, one while he lived, and another by his dead bones, multiplyed the widows oyl, to fill up all the vessels to the brim, and brought horses and horsemen [and Chariots] of fire from heaven for the defence of Israel, saith Justine Martyr, or whosoever else is the Author of those questions and answers ad Orthodox. 85. Prophets whose writings are extant, and received in the Church as authenticall, are the Prophets, Isaiah, Jeremiah, Ezechiel, and Daniel, who are called the greater Prophets, because they wrote the greater volume. Also the Prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micha, Nahum, Habbakkuk, Zephaniah, Haggai, Zechariah, the son of Barachiah, and Malachi, who are called the lesser Pro­phets, because they wrote the lesser books. All these testified of Christ, and preached the redemption of mankind by him, as the Apostle St. Peter sheweth in the Acts of the Apostles, Act 3 18, 21, 22, 24. Mal. 3.1. S. Mar. 1.2. S. Joh. 1.29. cap. 3. Now Malachi was the last of all the Prophets, and by the spirit of pro­phesie, he foretold the coming of St. John the Baptist, a messenger sent immediately before Christ to prepare his way, by his prea­ching, and by his baptism, and to point him out saying, Behold the lambe of God, which taketh away the sin of the world. So that from Malachi to St John the Baptist, St. John the Baptist. they had no Prophet. But St. John the Baptist was a Prophet, [...]uc. 1.17. and more then a Prophet: he was a Pro­phet, for the spirit and power of Elias was upon him. He was more then a Prophet, for he was an Apostle too, extraordinarly called, and sent forth by Christ to preach, and to baptize, to [Page 61] prepare his way, and to point him out: He was of greater holi­ness then any that were before him; for though the Prophet Jeremiah were sanctified in his mothers wombe,Jer. 1.5. S. Luk. 1.15. yet St. John the Baptist was filled with the Holy Ghost, even from his mothers wombe. He received greater grace then any that were before him: for the mysterie of the blessed Trinity was never so plainly revealed unto any as unto him, in that he baptized Christ, saw the Holy Ghost descend upon him in a bodily shape like a Dove, and heard the sweet voice of the Father from heaven saying,S. Mat. 3.17. This is my beloved son, in whom I am well pleased.

Here the Reader may please to take notice, that God in time 89 past, was pleased to be consulted with,How God was consult­ed with. and to give answers to his people the Jewes in four divers manners. First by Oracle, for so long as the Tabernacle and the first Temple were standing, they came unto the Oracle, that is to say, to the Holy of Holies, where the Ark of the Covenant was, and the propitiatory or mercy seat thereupon, covered aloft with the wings of Cherubims, and al­though they might not enter in, yet they stood before it without the vaile, and enquired, and God answered by voyce, for they heard the voyce of one speaking unto them, from off the mercy-seat that was upon the Ark of the testimony, from between the two Cherubims. Exo. 25.22. Num. 7.89. But the second Temple had not the Ark and Oracle as the Talmudists do say, but only that stone and censer of which mention hath been made before; notwithstanding they talk of answers by Bath-kol, which was, that sometimes there came a small still voyce from heaven, such a voyce as St. John the Baptist did hear, after that Christ was baptized:S. Mat. 3.17. such as the Disciples heard at the transfiguration of Christ. Which voyce came unto him (as the Apostle St. Peter saith) from the excellent glory. S. Mat. 17.5. 2 Pet. 1.17. And which Bath-kol, or small still voyce the people once heard, but knew not what it was. 2^ly By his Prophets, before time in Israel, S. Joh. 12.28 29. when a man went to enquire of God, thus he spake, Come, and let us go to the seer; for he that is now called a Prophet, was before time cal­led a seer. Neither did they diffide the answers which the Pro­phets of the Lord should give: For when king Ahab consulted with his false Prophets, 1 Sam. 9.9. about the expedition that he intended to make unto Ramoth Gilead, and was counselled by them, as from God, to undertake it; king Jehosaphat not satisfied with their an­swer, required to know what God would have to be done, by the mouth of one of his own Prophets. Is there not here a Prophet of the Lord besides, that we might enquire of him? saith he.

But these Prophets ceased, after the return of the people 90 from Babylon, and were not under the second Temple, the Pro­phet Malachi being the last, as was intimated before. 3^ly By the Priest, that is to say, by the high Priest, who when he asked counsell of God, had on his Ephod or superhumerall, and the Ra­tionall [Page 62] or breast-plate of judgement, wherein was the Urim and Thummim, a mute Oracle placed within the duplicate, over a­gainst his heart, whereby when he enquired he understood the will of God. But how, that is not known, because it is not re­vealed in the Scriptures what the Urim and Thummim were. But they say, that when God was propitious to the sacrifice, then that onyx stone which was upon the right shoulder of the Ephod, which before was dim, did shine with a wonderfull lustre, so that they who stood afar off might discerne it. And that the twelve stones in the Rationall, by their more then usuall radian­cy, before the battle was joyned, were sure tokens of victory. Howsoever it were, sure it is, that God was consulted with, and did give answers by the priests; for it is said expresly, that Saul enquired of the Lord, and the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. And when the Amalekites had spoiled Zicklag, 1 Sam. 28.6. David said to Abiathar the priest, Abimelechs son, I pray thee bring me hither the Ephod, and Abiathar brought thi­ther the Ephod to David. 1 Sam. 30.7, And David enquired of the Lord, saying, Shall I pursue after this troop, shall I overtake them? And he [Abi­athar who had on the Ephod, and made enquiry for David] an­swered him, 8. Pursue, for thou shalt surely overtake them, and without fail recover all. But the second temple had not the Urim and Thum­mim, as before is mentioned. And Josephus saith, that about two hundred years before he wrote his History, the Onyx stone of the Ephod, and the stones of the Rationall, left off their former di­vinatory splendency, God being offended with his people for the transgression of his law, Antiqu. lib. 3. cap. 9. 4^ly God was en­quired of, and did give his answers by visions, and by divine dreams, (visions are the representations of things, to the out­ward senses of men being awake; and dreames are the represen­tation of things by the phantasie, in sleep) and the interpreta­tion of such dreams and visions was a peculiar gift of God.Gen. 41.16. Such dreams had Abimelech, and Jacob, and Joseph, and Gideon; and such visions had Jacob, and Samuel, and Nathan, and the Pro­phets. And this kind ceased not under the second temple, and is frequently found in the new testament; for Joseph in his dream was commanded to flee into Egypt with Christ, and with his blessed mother; and in his dream he was commanded to re­turn again.S. Mat. 1.12.20. The Apostles Saint Peter and Saint Paul had divine dreams and visions, and Saint John had his revelation by visions; and visions and dreams [divine visions and dreams] were pro­mised to the new testament. Joel 2.28.

91 All the Prophets were typicall persons and types of Christ that great Prophet, The mystery. Deut. 18.15. of whom Moses prophesyed, saying what God had said unto him, I will raise them up a prophet from among their bre­thren like unto thee, &c. Which prophecy is no lesse then three [Page 63] times cited in the new testament. S. Joh. 1.45. Act. 3.22. Act. 7.37. Their immediate mission from God did signifie Christ, to be sent from the bosome of the Father. The unction which they had with materiall oyle, did signifie Christ immaterially annointed by the Holy Ghost. That they brought the word of God unto the people; it did signifie, that the word himselfe should come, who should fully reveal unto men the Father and his will. That it was given unto them to work miracles, and to raise the dead; it did bid them expect that great Prophet, who by his own power should work all manner of miracles, and raise the dead, and raise himselfe from death to life again. There was nothing which the Prophets had, or did, but in a spirituall and evangelicall sense and meaning, it must relate to Christ. That David and Solomon were kings and pro­phets of the tribe of Judah, it signified Christ the true king, of whose gift it is, that all the kings of the earth have their crownes and scepters, to be and descend according to his hu­man nature of the kingly tribe.1 King. 18.37. The fire which Elijah brought from heaven to consume the sacrifice, did represent the Holy Ghost, (oftentimes in the Scriptures compared to fire, and meant and understood by fire) to be sent from heaven by Christ, to help our infirmities, and to offer up our spirituall sacrifices, acceptable unto God through Jesus Christ. 2 King. 1.10, 12. 2 King. 2.11. 2 King 4.34. The fire which Elijah brought from heaven to consume the captains of the fifties; did set forth Christ comming to judgment, whose comming shall be with fire, to burn up the world of the ungodly. The ascention of Elijah into heaven in a whirle-winde, did prefigure the ascenti­on of Christ into heaven. That a double portion of the spirit of Elijah rested on Elisha; it signified that double portion of his spirit which Christ would give to his Euangelicall ministers. That Elijah raised the Shunamites son by applying himselfe unto him, by putting his mouth unto his mouth, and his eyes upon his eyes, and his hands unto his hands, and by stretch­ing himselfe upon him; it did premonstrate, that Christ by ap­plying himselfe unto us in the human nature, would raise us up unto a new and spirituall life.

The multiplying of the widowes oile did foretell the powring 92 forth of his Spirit, 2 King. 4 6. and the multiplying of his graces in the new testament. The raising of the man that was dead by the touch of his dead bones; 2 King. 13.21. did prefigure a quickening vertue in the dead body of Christ, by the power of his Godhead, not only to raise him­selfe from the dead again, but to raise all true believers, who are buried with him by baptisme, and touch him in his grave by faith unto newnesse of life.2 King. 6.17 Those horses and chariots of fire which he shewed unto his servant, was the mystery of Christs divine pro­tection of his Church for ever, to defend it against the gates of hell. That the Prophets were Seers, 1 Sam. 9.9. and that God did speak by [Page 64] them, and that the people enquired of them: it did direct them unto Christ who is the true Seer, in whom are hidden all the treasures of wisdome and knowledge, stored up in him as in a treasure-house: he being the word it selfe, the coeternall, coessen­tiall, and consubstantiall word; who spake unto the Partriarks, and inspired the Prophets with his most holy and most blessed Spirit. Thus there is a wonderfull profundity (as Saint Augu­stine also saith) of the divine oracles of God; and to use the words of Justine Martyr, Unlesse that a man by the great grace of God, shall obtain to understand the sayings and deeds of the Prophets, it is to little purpose that he can repeat their words and works, [...], If he have not obtained [by unfolding the great mysteries contained in them] to ren­der a sufficient reason of them. Dialog. cum Tryphon. Jud.

93 Hitherto I have endeavoured in some part to unfold these deep and profound mysteries; To do it fully, and according to the latitude and extent of them, it would need a colledge of El­ders, nay Moses himselfe, who had the patterne shewed unto him in the mount, (if yet either he or they had the interpreta­tion of them revealed, to the perfection of all that which the holy Ghost intended.) Here is Jacob's ladder, it reacheth from earth to heaven, God standeth upon the top of it: by these rounds and spokes [the forementioned mysteries] God sent down his son to be known and believed in such a manner, as was most conve­nient to the old testament: and by these rounds and spokes, they ascended unto God that stood at the top of the ladder; and had a saving knowledge of Christ, sufficient for them to salvation and everlasting life, till the whole earth should be filled with a more clear and perfect knowledge of the Lord, by his comming in the flesh. Divina eloquia tanto quis (que) altiùs intelligit, quanto altiùs in eis intendit, saith Saint Gregory. They therefore that are better studied in the Scriptures, will finde out farther mysteries. But if any one shall differ from me in judgment, I envy not unto him a greater soundnesse and perspicuity. In eo quippe numero sumus, ut non dedignemur etiam nobis dictum ab Apostolo accipere, Et si quid aliter sapitis, id quoque Deus vobis revelavit: forasmuch as we rank our selves in the number of those, who disdain not to take unto us that which was spoken by the Apostles, And if in any thing ye be otherwise minded, God also hath revealed that un­to you; to apply the words of Saint Augustine to my selfe. Ad Vincent. Donatist. Epist. 48.

94 Here then we will put an end to the first book of this our sa­cred and mysterious History, The Recapi­tulation. having shewed how, and in what manner, that covenant which God made with Adam, and with all his posterity, during the first period of time, for the space of about three thousand and nine hundred, threescore and ten [Page 65] years, was administred, (till the promised seed did come, the son of God, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons, Gal. 4.4, 5.) By covenanting grace. By conferring faith. By administring the covenant barely inform of a promise, from Adam to Abraham. By renewing the covenant with Abraham. By adding circumcision a seal of the covenant. By instituting the paschall lamb, another seal of the same covenant. By disposing it into the form of a Testament. By the legall, and by the evangelicall parts of it. Which evangelicall part of it was invested with the Tabernacle: The Ark: the golden Table: The golden Candlestick: The Altar of incense: The Sacred incense: The brazen Altar. The brazen Laver: The Leviticall priesthood: The garments of the high Priest: The consecration of the high Priest: The Leviticall offerings: The daies, and months, and times and years: The holy City: The holy Temple: The holy persons. All which things were typicall and mysterious, relating to Christ; to the new testament, confirmed by his blood; to the Evangelicall Church.

1 NOw was the second period of time The second period of time come, where­in that promised Seed should abolish the old Testament, first by his coming in the flesh, 2^ly By his administration of the Covenant in the flesh: and 3^ly by his death. He would abolish the old Testament, and he hath aboli­shed it, by not urging or exacting perfect obe­dience to the Law, in a double purity; a purity of nature, and a purity of workes. He would abolish the old Testament, and he hath abolished it, by unvailing the Evangelicall part of it, in that he hath put away the shadows by the body it self: the figures by the truth it self: the temporall priesthood of Aaron, by an eternall priesthood of Melchisedec: and all those sacrifices which were offered year by year continually, by that sole singular sacrifice of himself offered once for all. He would abolish, and he hath abo­lished the old Testament, by taking off the two old seales, Circum­cision, and the Paschal lambe, and by annexing in place thereof, two new seales proper to the new Testament, Baptism, and the sacrament of his Supper. He would abolish, and he hath abolish­ed the old Testament, by transferring the keyes of the kingdom of heaven from the legall to the Evangelicall priesthood. After which manner God will have his Covenant to be administred with men, unto the end of the world.

2 Therefore it came to pass, not without the speciall provi­dence of Almighty God, The Empe­rour Augu­stus his De­cree. that the Emperour Augustus, having com­pleatly raigned one and forty years, and the two and fortieth being then current, there being peace all the world over; (to the end that he might know his own strength in his Empire, the number of those who had the priviledge to be Citizens of Rome, what people were then subject to the Roman Empire in e­very place, how disposed to peace or war; of what power and wealth, what contracts, consanguinities, affinities, they had among [...]hemselves; to the end that he might know how to impose [Page 67] tributes, how to make wars, in whom he might confide, whom he had to distrust, whom to fear;) set forth an edict or decree, that all the world, that is to say, his whole Emperiall Dominion, in all the parts and provinces subject to the same all the world over, should be taxed, described, inventaried or inrolled, by ap­pearing personally before such persons as he had then deputed, for that service, and by giving in their names, surnames, paren­tage, alliances, estates, arts, trades, and conditions of life, what chil­dren, what families, &c. to the end that all these things might remain upon Record to be made use of, as occasion should serve. For, all this is meant by the word [...], and [...] (although our late Translation render it [should be taxed,] and taxing, but in the Margin have noted, [inrolled] Luc. 2.S. Luc. 2.1, 2) For this cause Publius Sulpitius Quirinius, called by the Evangelist Cyrenius, was sent with commission into Syria, (Judea being comprehended as a part thereof) And because that Palestina was divided unto the tribes by lot, and the severall tribes into severall families, who had also in their severall families the Ci­ties of the heads of their families; therefore David being the head of his family, and Bethlehem the city of David; holy Ioseph with the blessed Virgin St Mary his espoused wife being great with childe, (both of them being of the tribe of Iudah, and of the house and linage of David) in obedience to the Emperiall decree, went up from Nazareth the place of their habitation,Nazareth. S. Luc. 4.29. which was a little city of Galilee the lower, built upon an hill, in the tribe of Zebulon, unto Beth-lehem Ephratah another city,Mic. 5.2. Bethlehem Ephratah. distant from Ierusalem, about six miles toward the South, and was scituate upon an hill, threescore and twelve miles from Nazareth Southward; there to be taxed or enrolled, and to give in before the Commissioner himself, or such as were ap­pointed by him, their names, surnames, parentage, alliances, e­state, and condition of life, or what else should be demanded of them, that so they might be taxed or inrolled accordingly.

And being come thither, they find themselves prevented of lodging and entertainment in the Inne, wherefore they turn 3 into a certain Cave, (as all antiquity affirmeth) where was a Stable and a Manger cut out of a Rock, and in that Cave they made their present abode, which Cave (as Beda in the descrip­tion of Beth-lehem lib. de locis sanct. cap. 8. saith) was at the East end of the Town, seeming to be naturall and in the form of a Semi-center, which of all likelyhood was without the city walls, the providence of God so disposing it, to the end that the shep­heards to whom the glad tydings should first be made known, might easily have access thither by night, though the city gates were shut, and see the truth of all that which the Angel had told them. And it was so, that while they were there, S. Luc. 2.6. the dayes were [Page 68] accomplished that she should be delivered. 7. And she brought forth her first born sonne, and wrapped him in swadling clothes, and laid him in a manger, because there was no room for them in the Inne.

4 It was upon the five and twentieth day of the moneth of December (according to the account which the Church maketh,Christ his nativity. which al­so celebrateth the blessed nativity yearly upon that day) that the blessed virgin St. Mary the daughter of Eliachim and Hanna, espoused to Joseph, did, in the night bring forth that holy thing which vvas called, and vvas indeed the sonne of God. The time appointed, and praedetermined of God for that vvonderful birth, being in, or about, the year of the vvorld, three thousand nine hundred threescore and ten; and in the tvvo and fortieth year of the raign of the Emperour Augustus; at vvhat time the Scep­ter vvas departed from Judah according to the prophecie of Ja­cob, Gen 49.10. and Herod, in the three and thirtieth year of his raign. The place also preordained for that purpose, being no other but the city of Beth-lehem, and there also that Cave and Stable, vvhere such a Manger vvas provided for his Cradle. Nihilominus fulget etiam novus ille conceptionis modus, ut non in iniquitate, quemadmo­dum caeterae omnes, sed superveniente Spiritu Sancto, sola, & de solâ sanctificatione, Maria conciperet; Yet notwithstanding that nevv manner of conception shineth, that Mary alone conc [...]ived, not in iniquity as all other vvomen, but by the Holy Ghost vvho came upon her, and by sole sanctification, saith St. Bernard, ser. de beata Maria. For the scripture affirmeth, and the Church be­lieveth and confesseth that blessed conception to be, not of hu­man seed and geniture, but by the power and vertue of the Holy Ghost, who sanctified the Virgins wombe for such a birth. A Childe is borne unto us (saith St. Gregory Nyssen) by the Holy Ghost, and by the power of the highest, neither hath the Virgin suffered any thing at all, neither hath the spirit been diminished, nor hath the power of the highest been dissected into parts. For the spirit is whole, and the power of the highest remained entire without any manner of immutation. And a whole sonne is born unto us, neither hath he im­paired the integrity of his mother. [...]. moreover flesh was procreated of flesh, but yet without per­pession. Cont. Eunom. Orat. 2.

5 The Gospell is the glad tydings of the word made flesh, for the redemption of man-kind.The Gospell first preach­ed by Ange [...]s upon Christ­mas day. Christ therefore being born, God would that the Gospell should be immediately preached; I say imme­diately, the same night, which was the night of the day follow­ing, (for the Jews did reckon their day to begin when the sun went down) and was the first part of that day, which we com­monly call Christmas day. Opus diet in die suo. The work of the day upon its own proper day. No day more proper to preach and publish the glad tydings then that day. The fittest Ministers [Page 69] for the work of the day, were the blessed Angells. For like as Christ was sent out of the Father's bosome, to be incarnate in the Virgin's wombe, and by divine dispensation to be born upon that day: Even so were the blessed Angells sent forth from the Fathers glorious presence, by divine dispensation, to preach and publish the glad tidings of his birth upon that day. I should think that great and glorious Angell, who by way of excellency is styled [...], the angell of the Lord, to be no other then the Angell Gabriel himselfe, who first brought the glad tidings of so great a mystery and grace of God to the blessed Virgin. But be­cause neither the Angell, nor the place, nor the shepheards, are either numbred nor named, it will be sufficient to deliver the story thus. Not far from Beth-lehem about a mile, (as is said) there were fair and fruitfull pastures, convenient for the fee­ding, depasturing, and folding of sheep; where David also fed the sheep of Jesse his father: It was on the east of Beth-lehem, 1 Sam. 12.15 where was that tower which of antient times was called the tower of Edar, that is to say, the tower of the flock, where Jacob sometimes dwelt, and not far from which place he buried Ra­chel his wife; and retained the name still,Gen. 35.20, 21. for that many flocks of sheep resorted thither. At that time there were certain shepheards, (three shepheards, saith the tradition; whether the owners of the sheep, or their servants, or hirelings, that makes no question) who abode in the field, keeping watch over their flock by night, in that very place. Where they were [...], keeping their watches, whether under the shelter of the tower, in the sheep-coats, or in the open aire, that differs not.

Peradventure (because that [...]) being a word which 6 may not unaptly be compounded of [...] and [...]) the holy Ghost thereby also intimating what they were doing at that time, while they did [...], sing and pipe with flutes and pipes in the field, (an usuall recreation of shepheards in the night, to keep themselves awake, and to beguile the time) the Angel Gabriel, or some other great and glorious Angell, came upon them, [...] stood over them and nigh unto them, in glory and great brightness. At which great glorious and unusuall ap­parition, (and for that the Jewes also retained an opinion, that if at any time they should see those divine and heavenly spirits, they should die) the shepheards being in a great fear;Jud. 6.22.23 & 13, 22. the An­gel first dehorteth them from fear, and then telleth them what his message was, and what God had given him commission to do, it was to preach unto them the Gospell, by bringing unto them good tidings of great joy which should be to all people; for that which they had long expected was that day brought to passe, Unto you (said he, speaking with a lively and audible voyce) is born this day in the city of David, a Saviour which is Christ [Page 70] the Lord: And this shall be a signe unto you, ye shall finde the babe wrapped in swadling clothes, lying in a manger. Then immediately appear in the like glory and brightnesse, and with the divine glory of him that was born, shining round about them, a mul­tude of other Angels, not seen to the shepheards at the first, by the like lively and audible voice, pronouncing the doxologie, and declaring the fruits of the Gospell. That God would by this wonderfull incarnation procure his owne glory, and give peace to the earth, making by that Saviour so born, peace between heaven and earth, peace betwixt God and man, peace betwixt men and angells, peace betwixt man and man, peace betwixt men and the creatures, and peace of men with themselves. And finally that from hence is that [...], that good pleasure of the will of God, that good will towards men, whereby the Father is well pleased with them in Christ his son For so saith the Evan­gelist, Saint Luke, S. Luc. 2.8, 9, And there were in the same country, shepheards abiding in the field, keeping watch over their flock by night. And lo the Angell of the Lord came upon them, and the glory of the Lord shone round about them, 10, and they were sore afraid. And the Angel said unto them, Fear not; for behold I bring you good tidings of great joy which shall be to all people. 11, 12, For unto you is born this day in the city of David, a Saviour which is Christ the Lord. And this shall be a signe unto you, ye shall finde the babe wrapped in swadling clothes, lying in a manger. And suddenly there was with the Angell a multitude of the heavenly hoste, 13, 14. praising God and saying, Glory to God in the highest, and on earth peace, good-will towards men.

7 He that was born, was [...], a shepheard; [...], the good shepheard, Why the Gos­pel first prea­ched to the shepheards. 1 Pet. 5.4. S^t Joh. 10.14. he was the great shepheard of the sheep, Heb. 13.20. [...] the chiefe shepheard; it was he who had honoured the shepheards life, in the persons of the righteous Abel, of Abraham, Isaac, and Jacob, and especially of David himself, the head of his family, who had fed & kept the sheep of Jesse his father in the same place. The pastoritial life was simple, innocent, and harmlesse, such were the shepheards usually; therefore the shepheards, according to the divine wisdome, which reacheth from one end to another mightily, and doth order all things sweetly, were the fittest persons to be brought first of all to the chiefe shepheard, Wisd. 8.1. by the preaching of the Gospell. But this is not all, for he had promised to his Church, pastours according to his own heart, which should feed them with knowledge and understanding. Now he shewes what he will do with those pastours or shepheards, and what the shepheards themselves must do.Jer. 3.15. For it was not without great mystery, The mystery. that the shepheards were Evangelized by an angell from heaven; to teach us to know, that the divine re­velations are first made manifest to the shepheards of the Church. It was not without great mystery, that the shepheards, so soon as [Page 71] the Angells were gone up into heaven, consulted what was best to be done, and then went unanimously to Bethlehem; to teach us to know, that the affairs of the Church and of religion, must be managed by the shepheards of the Church, who being led by one and the same spirit, must go hand in hand for the preser­vation of truth, peace, and unity. It was not without great mystery, that they went thither with haste: for this was to teach the shepheards of the Church, to use no delay when there shall be cause to enquire about matters of religion. It was not without great mystery, that the shepheards made known abroad every where the things wherewith they were Evangelized: for this was to teach the shepheards of the Church, to hide nothing from the people which shall be necessary for them to know, that they may be saved; and to teach the people also in matters of religi­on, to hearken to the shepheards of the Church. Therefore the blessed Virgin, who had read the Scriptures diligently, and was not ignorant of what was figured in the law and foretold by the prophets concerning Christ, conferred, and compared the things which she had seen and heard to be done and said concerning that blessed Babe, with those things which she had learned out of the law and the prophets, and pondered them in her heart, for the confirmation of her faith upon every respect.S. Luc. 2.15, And it came to passe as the Angells were gone away from them into heaven, the shepheards said one to another, Let us now go even unto Beth-lehem, and see this thing which is come to passe, which the Lord hath made known unto us. And they came with haste, and found Mary, 16.17, and Jo­seph, and the babe lying in a manger: And when they had seen it, they made known abroad the saying which was told them concerning this childe. And all they that heard it, 18, 19. wondered at those things which were told them by the shepheards. But Mary kept all these things and pondered them in her heart, as the text saith.

Christ was factus sub lege, made under the law, as Saint Paul saith, 8 therefore was it necessary for him to receive the signe or mark of Circumcision in the flesh of his fore-skin.Gal. 4.4. Christ cir­cumcised, and why. S. Joh. 7.22. For although that circumcision according to the primary institution of it, was not of Moses but of the Fathers, as Christ saith in the Gospell; yet the law required circumcision, that so the circumcised party might become a debtor to do the whole law.Levit. 12.3. Gal. 5.3. What hath been already declared in the former book of this our Sacred History concern­ing circumcision, the mystery, and the use of it, may suffice for that matter: the question now is, concerning Christ his obedience to the law, whereunto he was obliged by his circumcision, wherein I suppose, the reader will desire to be satisfied in two things, viz. 1^st Why he was made under the law, subject or obedient to the law, and therefore a debtor to it by his circumcision. 2^ly In what manner he became obedient to it, and was therefore circumcised.

9 Great and weighty are the reasons of Christ his subjection and obedience to the Law. Why Christ was made subject or o­bedient to the Law. For first, He was obedient to the Law, that so he might give approbation thereunto. For how shall it be known that the Law was holy, and just, and good, and necessa­ry for those times, and for that people? Was it so because that Abraham, and his seed who had need of circumcision, and were bound in duty to keep the Law, were circumiised, and did keep the Law? Or was it because the word made flesh, who had no need of circumcision, nor was obliged by any duty, to be circumcised, and to keep the Law; was yet circumcised and did keep the law? Certainly a man cannot but rationally conclude, that Law in e­very part thereof to be holy, and just, and good, and most ne­cessary for those to whom it was commanded, whereunto the sonne of God himself by voluntary dispensation became obedi­ent. 2^ly He became obedient to it, that by the observation of it, he might consummate, S. Mat. 5.17. and finish it in himselfe: for the whole law was ordinated unto him. 3^ly That by his voluntary obedience, he might remove all occasion of scandall from the Jewes, to the end that they might neither complain of the hardness of their own condition, as being obliged to bear the yoke and burthen of the Law: nor yet refuse to be saved by that Messiah, who submitted himself to the like condition with them. And finally, that by his obedience to the law, Gal. 4.5, 6. In what ma­ner Christ became obe­dient to the Law he might purchase true liberty, and an e­ternall redemption to them that were under the law. Therefore his obedience to the law was double: active and passive. His active obedience was his full absolute and perfect fulfilling of the law to the least jot or tittle of the same; so that look what obedience soever the law required, Christ performed. Three things there were which did require of Christ such a perfect obedience to the works of the law. 1. The justice of God, and that whether we look upon the nature of God himself who is infinitely just: For how can it stand vvith the infinite justice of God to save a man, but by such a justice, either proper to himself, or imputed to him by some other? or if peradventure we look upon the will of God revealed in his lavv, an everlasting rule of righteousness; for vvhat other vvay hath God opened to everlasting life by that everlasting rule,Exo. 20.6. but obedience? I shew mercy unto thousands (saith he) of them that love me, and keepe my commandements. It vvas Gods justice vvhich exacted Christ his active obedience in fulfilling the lavv for mans redemption. Christ is the end of the law for righteousness to every one that believeth. Rom. 10.4. 2^ly His mediator­ship, vvhereby he became our surety or pledge, therefore of his ovvn free vvill must he do and suffer for us men,Heb. 7.22. and for our salvati­on, all those things vvhich all mankind vvere necessarily obliged both to do, and to suffer. For vvhich cause it vvas not only ne­cessary that he should die for all mankind, but that he should also [Page 73] fulfill the vvhole lavv for them: for both these things vvere laid as a due debt upon all the sonnes of Adam, Gal. 4.4, 5. namely to fulfill the law: to die because they had not fulfilled it. 3^ly The salvation of all mankind, by a deliverance from death, by a donation of life; both vvhich can no othervvise be obtained but by his active obedience. The first, by the expiation of sin; the second,Rom. 3.24, 25. by the gift of righteousness. And such vvas the active obedience of Christ.

His passive obedience was his sacrifice or passion, whereby he 10 suffered in his own person all those punishments and indignities, which God in his wisdom had decreed to be laid upon his per­son for satisfaction to divine justice. Which passive obedience was necessary upon three respects. 1. In respect of God, for his law was transgressed, and therefore his justice would not be satisfied but by punishments answerable to the same: the blood of the Redeemer therefore must be had for satisfaction to divine ju­stice. For it is not possible that the blood of bulls, and of goates, Heb. 10.4. should take away sinnes. 2^ly In respect of Christ, for he being our surety and pledge did suffer for us:Isa. 53.4. so that look what we should have suffered for our sins, the same according to an absolute quan­tity was laid upon him. Lastly, In respect of our selves, Rom. 4.25. who by death were to be delivered from death. This was shewed by all those beasts that were killed by the Leviticall law; and ex­presly affirmed by the Apostle St. Peter, 1 Pet. 1.19. that out redemption is by the precious blood of Christ. So then there is a double debt of all mankind, that they should fulfill the law every moment from their first beginning in a double puritie; a purity of nature, and a purity of workes: which debt was primordially imposed upon mankind in the creation, and is exacted by the law of God. The second debt is due satisfaction for the transgression of it. For this double debt Christ was the surety; and because none of the sons of Adam could pay it for themselves, Christ hath paid it for them all, and God accepteth his obedience, as a full satisfaction according to the tenour of his own law, effectuall unto all those who by a true justifying and saving faith, do render him up un­to the Father for their surety, having onely to plead the satis­faction made by him.

Upon this respect, that neither God in the first institution of 11 it,By whom it was that Christ was probably cir­cumcised. nor the law which afterward confirmed and required the use of it, to the end that the party circumcised might become a deb­tor to the whole law ordained, or said any thing concerning the minister of circumcision, by whom, and by whose hand the pre­puce should be cut off: although I should think it convenient, and answerable to the dignity of that Sacrament, that such an of­fice should be performed by the Priests or Levites, as by sacred persons: yet because I find no such thing by divine institution, [Page 74] or legall precept, and do find that not only Zipporah the wife of Moses did circumcise her son:Exod. 4.25. but that in all probability, those callimartyrs who were put to death for doing contrary to the E­dict of Antiochus, 1 Mac. 1.6. had circumcised their children with their own hands: I shall easily be induced to assent unto those who think that office to be most probably performed by the holy hands of the most blessed virgin, but because it is no matter of faith, I shall not be positive in defining of it. I find nothing ordained, neither by divine institution, nor by legall injunction, nor yet from the ex­ample of Joshuah, who circumcised the people in Gilgal, Jos. 5. for imposing of names in circumcision. The custom no doubt vvas most ancient and commendable, having its originall from Abra­ham, who had his name changed the day that he was circumcised, Gen. 17. That Christ therefore should have his name imposed in his circumcision, it did not pertain to his legall obedience properly, but because it became him to fulfill all righteousness, therefore it became him in his own person to give approbation to such an ancient, just, and laudable custome. His name was sent from heaven to the blessed Virgin his mother, to Joseph his supposed fa­ther; both of them commanded so to name him: neither of them must fear to impose that name, for in imposing of it, they did both of them do the will of God. Feare not Mary, for thou hast found favour with God. S Luc. 1.30. And behold thou shalt conceive in thy wombe, and bring forth a sonne, and shalt call his name Jesus, saith the An­gell to her.31. Joseph thou sonne of David, feare not to take unto thee Mary thy wife: for that which is conceived in her, is of the holy Ghost. And she shall bring forth a sonne, S. Mat. 1.20.21. and thou shalt call his name Jesus: saith the Angel to him.

12 It was Joseph and Mary, who according to the good pleasure of the will of God,Concerning the blessed name of Je­sus. signified unto them by his Angell, imposed upon him, the blessed name of Jesus in his circumcision. A new name, and that new name foretold by the Prophet Isaiah, say­ing, The Gentiles shall see thy righteousness, and all kings thy glory, and thou shalt be called by a new name, which the mouth of the Lord shall name. Isai. 62.2. For although the name of Jesus be the same with Jehosuah, and signifieth a Saviour; for so the Angell himself ex­poundeth it:S. Mat. 1.21. Thou shalt call his name Jesus, for he shall save his peo­ple from their sinnes. And although it cannot be denyed, but that divers persons in the old Testament had that name also im­posed on them in circumcision, Hag. 2.2. or otherwise, as Joshuah, or Jesus the son of Josedec the high Priest; And Joshuah, or Jesus the son of Nun, Moses's minister and successor: yet was the name a new name:Jos. 1.1, 1. In respect of him that was so named; for never such a person was named by that name before; they were men, he was God and man, the word made flesh, novum in terris, a new [...]hing in the earth, Emmanuel, God with us, by assuming the [Page 75] whole human nature into the unity of his own most sacred per­son. 2^ly A new name, a name newly and most highly honoured; the name of him whom God hath highly exalted, a name above every name, That at the name of Iesus every knee should bow, Phil. 2.10. of things in heaven, and things in earth, and things under the earth: thereby worshipping, and acknowledging him that was named by that name, not only to be called, but to be indeed the sonne of God. None of all those that were named with that name, had it in that new manner, and to that new end; not Jesus the son of Josedec, or Jesus the son of Nun, howbeit most excellent persons, and types of Christ. 3^ly A new name, wherein is newly shewed to the be­lievers; that which never was shewed before, even the great mysterie of godliness, in him that is named with that name; God manifested in the flesh, justified by the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Tim. 3.16. And when the eight dayes were accomplished, for the circumcising of the childe, his name was called Jesus, which was so named of the Angell, S. Luc. 1.21. be­fore he was conceived in the wombe.

Our blessed Lord being named in his circumcision, and circum­cised as hath been said, the [...], the taxing description or 13 inrolement being not then ended, was himself taxed, Christ taxed or inrolled; described or enrolled; had his name recorded in the censuall Tables. For al­though there be no mention made of it in the Evangelicall Histo­ry, yet because it is sufficiently testified by the ancient Fathers, and Ecclesiasticall Writers, it must not be denyed. Wherein the providence of God ought highly to be admired, who by this means brought to pass, that they who little regarded the au­thority of the Scriptures, might receive satisfaction from the publique records of the Empire, while they should find in re­cords, safely deposited into the Capitol, that Sentius Saturninus being then Governour of Syria, ordinarily sent for the govern­ment of that Province, and for the administration of justice there: Publius Sulpitius Quirinius, called by the Evangelist Cyre­nius, was extraordinarily sent, and by speciall commission, to de­scribe and inrolle the same Province whereunto Judea pertain­ed as a part or member. At that time were described at Beth­lehem, Joseph the son of Iacob Carpenter, and Mary his wife, the daughter of Eliachim and Hanna, of Nazareth, both of them of the house and family of David, with Jesus their son born at Bethlehem, upon the five and twentieth day of the month of De­cember, in the two and fortieth year of the raign of the Empe­rour Augustus. And how apposite such a record was to stop the mouthes of those impious Heretiques, who denyed the verity and truth of his Incarnation, Tertullian who had to do with Mar­cion the Heretique, and the Marcionites who denyed it, very well knew. lib. 4. cont. Marcion: cap. 9.

14 But when the daies of her purification according to the law of Moses (who ordained,Christ pre­sented in the Temple. that the woman who had conceived seed, and born a man childe, should be unclean seven daies, according to the daies of the separation for her infirmity; her menstruous infir­mity, Levit. 15.19. And that she should continue in the blood of her purifying three and thirty daies more, during all which time she should touch no hallowed thing, nor come into the Sanctuary) were accomplished: Levit. 12.2, 4 the blessed Virgin, whom this law nothing at all concerned, as neither having conceived human seed, nor violenced her virginity by such a birth; yet to the end that all righteousnesse might be fulfilled, and that she might give example unto others of obedience and humility, she with Joseph her husband, brought the child Jesus to Hierusalem, to present him to the Lord, to whom the first-born did belong by speciall reservation, Exod. 13.2. Levit. 12.6. & to offer that sacrifice which was appointed by the law to be offered by women after child-birth. This presen­tation of his in the temple did belong specially to that obedience, whereby he became obedient to the law actively, to fulfill all the righteousnesse of the same. At what time old Simeon, to whom it was revealed by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ, came by divine instinct into the tem­ple, took him up in his armes, blessed God, and then desired to be dissolved, because his [...]yes, according to the divine revelation which he had received of the Holy Ghost, had seen Christ the sal­vation of God, a light to lighten the Gentiles, and the glory of Isra­el his people. Finally having blessed them, if not as a priest accor­ding to the set form of the sacerdotall benediction prescribed in the law,Num. 6.24, 25, 26. (for it is not said, whether he were a priest or no, and as well they who affirm it, as they who deny it, have no ground at all either for the affirmation or negation of it) yet with a chri­stian benediction he did pray to God to bless them, by multiplying his blessings upon them in body, in soul, in goods, and fortune, blessings temporall, eternall blessings. Prophesying of Christ, and foretelling to the Virgin her selfe, that which Saint Bernard cal­leth her martyrdome, a martyrdome by the sword, that sword which should pierce through her soul; a sword of bitter griefe and anguish, when she should see him hanging upon the cross, and hear him calling unto her and saying, Woman, behold thy son, S. Joh. 19.26 Ser. de bea [...]a virg. Maria. At the same time also, Anna, a prophetesse, a woman of great piety and devotion, who had lived a long and a vertuous life, came into the temple, into that place where it was permitted the women to be, and she also gave thanks to God, and spake of him to all them that looked for redemption in Hierusalem. For so saith the history, observing eve­ry circumstance according to the effect and substance of that which hath been related,S Luc. 2.22. thus. And when the daies of her purifi­cation, [Page 77] according to the law of Moses, were accomplished, they brought him to Hierusalem to present him to the Lord, (As it is written in the law of the Lord, Every male that openeth the wombe shall be called holy to the Lord.) And to offer a sacrifice, 23, according to that which is said in the law of the Lord, a pair of turtle doves, or two young pige­ons. And behold there was a man in Hierusalem, 24, whose name was Si­meon, and the same man was just and devout, waiting for the consola­tion of Israel; and the holy Ghost was upon him. 25, And it was revealed unto him by the holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the spirit into the temple; 26, and when the parents brought in the child Jesus, to do for him after the custome of the law, Then took he him up in his armes, 27, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, 28, 29, 30, 31, 32, 33, ac­cording to thy word, For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israel. And Joseph and his Mo­ther marvelled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother, Behold, this childe is set for [...]he fall, and rising again of many in Israel: and for a signe which shall be spoken against, 34, (yea a sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed. 35, And there was one Anna, a Prophetesse, the daughter of Phanuel, of the tribe of Asser, she was of a great age, and had lived with an husband seven years from her virginity. 36, 37, And she was a widow of about fourescore and foure years, which depar [...]d not from the Temple, but served God with fasting and prayer night and day. And she comming in at that instant, 38. gave thanks likewise unto the Lord, and spake of him to all that looked for redemption in Hierusalem. Such was the wonderfull birth of Christ, his circumcision, and presentation in the temple; and so was the first year of his age transacted.

Whether his parents returned back immediately from Hie­rusalem 15 to Bethlehem, and there abode either in the Inne,H [...]story con­cerning the comming of the wise men. where they had lodgings, after the taxing ended, and the great con­course of those of their tribe and family, who came up to be inrolled, was dissolved: Or else in some house which they hi­red, or otherwise obtained, where they continued till the com­ming of the wise men: Or whether they did not go presently, so soon as they had performed all things according to the law of the Lord, from Hierusalem into Galilee, and to their own city Nazareth; returning from thence to Hierusalem, at the feast of the Passeover, and then went when that feast was ended, to Bethlehem again, and there abode either in the Inne, or in some other house, where they made their habitation till the wise­men came; our sacred history will not determine. Certain it is, that when they dwelt in Nazareth, they went up yearly to Hierusalem, as Saint Luke saith, at the feast of the passeover.S. Luc. 2.41. And [Page 78] certain it is, that when the wise men came, they went not to Nazareth, but to Bethlehem, & came unto him [...], not into the cave where the stable and manger was, but into the house, where they saw the young childe with Mary his mother, and fell down and worshipped him, S. Mat. 2.11. as Saint Matthew saith. Most likely it is, that they dwelt not in Nazareth till after their return out of Egypt; although Saint Luke (who was a gentile by birth, a proselyte of Antioch, thought himselfe more specially concern­ed, to make narration of those things which pertained to the law, and to the Jewes) omitteth the story wholly of the wise men, and of his slight into Egypt, and respecting only the time that they dwelt in Nazareth, (which was after their return out of Egypt) saith, (not saying what passed in the mean time) that when they had performed all things according to the law of the Lord, S. Luc. 2.39. they returned into Galilee, to their own City Nazareth. Yet Saint Matthew, who was a Jew born, thought himselfe more properly engaged to narrate those things, which set forth in a more pe­culiar manner Gods great grace and mercy to the Gentiles; and therefore declareth both the history of the wise men, and Christ his flight into Egypt.

16 Much adoe there is concerning the time of the arrivallThe time of their arrival. of these wise men at Bethlehem. Also concerning their persons what they were, from whence they came, how they came thither, upon whose motion, and finally as touching the star it self, what it was. It will be sufficient to our History, omitting all disputes, to set down the truth of our opinion, as plainly and briefly as we can. First therefore, we cannot assent unto those, who think the ac­cesse of those wise men to be the twelfth day after the blessed nativity, within six daies after the circumcision, and therefore antecedaneus to his presentation in the temple; this had been too great a festination, they had need of wings to have fled, especi­ally if they came from the extreamest parts of the East, as some have lightly believed, and fabulously reported. We cannot assent unto them, who think them to be two years a comming, and that the star appeared at the day of the nativity, which so soon as they had seen, they forthwith set forwards on their journey towards Judea, but by reason of the remotenesse of the place, they travelled two whole years, having in the mean time their clothes, victualls, and shooes, miracu­lously kept from wearing and consuming, by God. The argu­ment which Saint Epiphanius brings from the Scripture, to prove their comming to be at the expiration of two whole years, S^t Mat. 2.16, doth not necessarily conclude. What is it then that we say? We say, that all circumstances being taken into consideration, it was upon the sixth day of the month of Janu­ary, upon which day the Church celebrateth the feast of the [Page 79] Epiphany, (but not within twelve daies after the blessed nativity, but a year and twelve daies after, that is to say, in the second year of his age, he being then a year and twelve daies old) that these wise men came unto Bethlehem, and worshipped him there. And this doth excellently reconcile Saint Luke and Saint Mat­thew, the series of the story being, that Christ was born at Beth­lehem, as is confessed by both, and upon the five and twentieth day of December, as the tradition of the Church is: that he was circumcised upon the eighth day, which was the first day of Janu­ary, and presented in the temple upon the fortieth day, which was the second day of February next following, according to the law; which Saint Luke saith, but not Saint Matthew. That being still at Bethlehem, he was there adored by the wise men, and then fled into Egypt, as Saint Matthew saith, but not Saint Luke. That after his return thence, he was had to Nazareth by his parents, who came up yearly to Hierusalem at the passeover, as Saint Luke saith.

The word [...] rendred in our English translation wise men, 17 is said Originally to be a Persick word, and is, as if you should say,What these wise men were. Saints, or holy men; indeed not the Persians only, but almost all the nations of the Gentiles, in time past had their Saints or holy men, their Philosophers, wise men, lovers of wisdome. The thing professed by them all was that which is to be understood by the name and notion of Philosophy, [...], it flourished nationally, saith Clemens Alex. Strom. 1. In severall nations they obtained severall names; by the Egyptians they were called Pro­phets; among the Babylonians they had the name of Caldeans; the Indians called them Gymnosophists; the Gaules or French styled them Druids; and the Persians comprehended them under the name of Magi, Magicians. These did profess to live an austere life, they were famous for their learning in their severall nati­ons, and were had in high esteem. So highly were the Egyptian Prophets accounted of, that Licurgus of Lacedemonia, Plato of Athens, Pythagoras of Samos, Democritus of Abderita; nay almost all the Grecians that were famous for wisdome and learning, went into Egypt to hear those Prophets, and to be instructed by them. The Caldeans or Babylonian Philosophers, are said to tran­scend all others, in the knowledge of the stars and celestiall bo­dies, they were most skilfull in the worship of their gods, making it their profession to teach, and speak wisdome all their life long. The Gymnosophists of the Indians were had in such admi­ration, that Alexander the great did both seek to them for coun­sell, wondred at their wisdome, and rewarded them with gifts. The Druids had that opinion for their wisdome among the Galli or French, that the determination of all controversies was to them committed; they were held able to interpret their re­ligion, [Page 80] to discourse of the immortality of the soul, of the stars, and of their motions, of the world, and of the magnitude of the same; also of the power and strength of their gods: and what them­selves understood, they imparted unto others.

18 Such and so esteemed and honoured among the Persians were their Magi, to whom was committed the priesthood: they or­dained sacred ceremonies, they had the care of sacred things and places, and in particular to guard and keep the Sepulchre of Cyrus, Cyprus his Sepulchre. upon which was inscrived this ensuing Epitaph, O thou man whosoever thou art, or whence soever thou comest; for I was not ignorant that thou shouldest come: I am Cyrus that founded the Persi­an an Empire, do not envy unto me this litle earth, with which my body is covered. Strab. lib. 15. Which Sepulchre whether it were robbed, either by the keepers themselves, or by others, I have not to say. Quintus Curtius telleth us, that Alexander the great, (whe­ther upon hope of treasure supposed to have been buried with him; or else upon desire to honour his dead body with certain solemn ceremonies) caused it to be opened, and found nothing there, saving an old rotten target, two Scythian bowes, and a sword. Whereupon he caused the coffine wherein his body lay, to be covered with his owne garment, and a crowne of gold to be set upon it. Therefore if it had been true that any gold had been laid up there, it was robb'd before. These Magi were counsellers to their Princes, and had the highest honours; but withall they taught a transmigration of the soul, a plurality of gods, and other detestable things. They were most superstitiously addicted to curious arts, from whence the word magick and ma­gician, which primarily meant no other thing but philosophy and philosopher, became to be taken in the worser sense, and to be understood of those illicite arts which the Scripture condem­neth, and of those that did professe them. They did not abhor incestuous copulations, Deut. 18.10, 11, 12. no not with their own sisters and mothers. Now whether these magi were magicians in the worser sense, (as many learned men suppose, and I should think, that the worse they were, the greater glory was brought to God and to Christ his son by their conversion; It is the argument which Saint Paul useth concerning himselfe,Gal. 1.23, 24. They heard only, saith he, that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me.) Or whether they were no more but Philosophers, who had the knowledge of the liberall sciences, and of the motions of the heavenly bodies, and were able to judge and discern such an unusuall star, and were peradventure in expectation of such a star to be seen, when that star of Jacob should come to enlighten the whole world, either from some hint taken from Balaams prophecy, Num. 24.17. or from some old tradition, (as some others do conjecture, for as much as it is no [Page 81] matter of faith, nor yet revealed in the Scriptures, it is not per­tinaciously to be stood upon. Which way soever we shall take the word, the Translation is sufficiently significant,S. Mat. 2.1. There came wise men from the East to Ierusalem.

It may probably be true also, that they were Kings, accord­ing 19 to the old received opinion; not kings because Magi, That proba­bly they were Kings. al­though many kings especially of the Persians were Magi, Magi­tians, or Philosophers, by knowledge, not by profession. And once it came to pass, that Patizites and Smerdis, who were Magi by profession, had that advantage that they possest themselves of that kingdom, and that the magi had an usurped royalty, which was overthrown by those seven great Princes, who chose among themselves Darius the son of Hystaspes, King. Nor kings of Persia magi by science; for at that time the Parthians had the Empire; the Persians had no mornarch of their own; and yet peradventure many Toparchs, who because they exercised kingly power in the places which they governed, according to the orientall custom, had obtained the name of kings. Not [...] properly, but [...], who supplyed the office of kings in the places of their severall governments: many such there were at that time, who had both the Scepter and the Diademe, yet were but Toparchs governors of Cities, or small countries, and were themselves subject to the supream Monarch. Some were not subject, but hereditary, or elective governors of small jurisdicti­ons or cities cum imperio with dominion and power of the sword. Such as were those kings conquered by Ioshuah in the land of Ca­naan, and such there are at this day in many places, free Princes or Governors, which by an orientalism may be styled Kings. Neither is it necessary, saith Genebrard, Chron. lib. 2. that these Magi should be great kings (indeed it is the judgement of many of the ancient Fathers, that they were Kings, though they do not say them to be great Kings) for as much as God doth often chuse the weaker things of the world to confound the mightier; For after the ma­ner of the East (saith he) they were all called kings, who for the set­ting forth of their dignity did weare the diademe, and sway the Scep­ter; whether they were of themselves, or were subordinate unto others; and so were they distinguished from Dukes, as Kimhi often noteth. Lastly, this opinion seemeth to be confirmed by the Scripture, and the comming of these Kings to Christ, to be foretold by the Pro­phets in the old Testament. Indeed it were strange if none of all the Prophets, who prophesied so diligently concerning Christ, and concerning the calling and conversion of the Gentiles, should neither foresee, nor foretell the comming of these magi by the spirit of Prophesie, who yet were the first fruits of the Gentiles. Therefore it is said in the prophet Isaiah, Kings shall see & arise, Princes also shall worship because of the Lord. Jsa. 49.7. The Gentiles shall come to [Page 82] thy light, Isa. 60.3. and Kings to the brightness of thy rising. The kings of Tarshish,Psal. 72.10 and of the Isles, shall bring presents; the kings of Sheba, and Saba shall offer gifts. Now if this be not the direct meaning of the Prophets, yet for as much as it cannot be denyed, but that these prophecies had respect to Christ, and were to be understood concerning him: and because these magi did come to his light, and to the brightness of his rising, and did see, and did arise, and did worship, and did bring presents, and offer gifts: (all which the Prophets did say that Kings should do) why might not the spirit of Prophecie look also upon the comming of these magi to Christ? and why might not these magi also be Kings, considering that else these things were never literally fulfilled by any other, but onely by the magi in the person of Christ?

20 These magi whether Kings or not, were oriental, for so saith the text in express terms, [...], From the East. For [...] is the rising,From whence it was that they cam [...]. and properly of the Sun, which climate is the East, therefore their coming was from the Eastern parts. We must therefore enquire from what Eastern parts, they might probably come, seeing that some places in respect of Judea, were more, some lesse remotely Orientall. Wherein there is a seem­ing difference among the learned Fathers, while that some of them do say, that these magi came out of Arabia; others that they came out of Persia, Caldea, Mesopotamia. But this diffe­rence will aptly be reconciled, if we remember that these coun­tries in time past were deputed to Arabia, as parts or members thereof, Arabia being spoken of in the larger sense, and com­prehending Syria, Assyria, Persia, Media, all the Orientall regi­ons. Out of Arabia therefore they came as Justin Martyr, Dialog. cum Tryph. saith; and yet peradventure out of Persia, Caldea, or Mesopotamia. Whencesoever it was that they did come, I do verily think that besides their knowledge in Astrology, they had among them many Judaicall traditions, concerning the Messiah, whom they looked for in the nature of a great Prince of the house of David, to be born unto them, their king, whom all na­tions should worship; which traditions they attain'd unto by commerce and conversation with the Jewes brought into those countries, first by Salmaneser; afterwards by Nebuchodonozer. Neither is it unlikely, but that they had also seen and perused the writings & prophesies of Daniel, who himself was brought up in all the Arts of the Caldeans, and was famous to posterity amongst the Babylonians, and had in honour and high esteem by the Magi themselves, for that he had revealed and interpreted Nebuchodonozers dream, and by his wisdom had delivered the Magitians, Dan. 2. Caldeans, and Astrologers from death. Nor yet could they be ignorant of Balaams prediction, who himself was an Ori­entall of Mesopotamia, famous all the East over, though he retur­ned [Page 83] not again into his own country, but went and inhabited a­mong the Midianites, Num. 31.8. amongst whom also he was slain by the Israelites, as it is to be seen in the book of Numbers.

Hereupon the Star appearing unto them as they were in their 21 own country, they concluded as touching the signification of it,They go into Judea by di­vine impul­sion. and being stirred up by divine impulsion, three of them (for that is the ancient tradition concerning the number of those that came, and correspondeth best with the number of the shepheards, who according to the old tradition were likewise three) resolved to take the expedition upon them, and to go into Judea, to find out the king that was born, to worship him, and to honour him with gifts; the Starre it should seem by what is intimated in the text ( [...].S. Mat. 2.2. For we have seen his Star in the East) having not otherwise been seen of them, but only in their own country, and before they came forth: the time of the first apparition of it to them there, being in all pro­bability the day of his blessed nativity, and not before, as some grave Authors have thought; whereby they knew that such a King was born indeed, not that he should be born.Concerning the Star it selfe. Which Starre, if it were a starre, and not rather an Angell in form of a starre (for Angels are sometimes in the Scripture, meant by the name of starres, as it is in Job, when the morning starres sang toge­ther, and all the sonnes of God shouted for joy. Job 38.7. And in the Prophe­cie of Isaiah, The Devill before his fall,Isa. 14.12. obtaineth the name of Lucifer, or day-star) I say, if it were a Star, it is to be differenced from all other starres. By Creation; they were created in the be­ginning of the world: this was not, till the instant of time that Christ was born, By Matter; the matter of those stars, was their own proper certain caelestiall matter; The matter of this was Aereall or Angelicall. By Place; those stars have their place, and were placed in the firmament of heaven; there they shine and glister; from thence they have their influences upon sub­lunary bodies; this Star had no place, nor was placed in the firmament of heaven, but was nigh unto the earth, and in the lower region of the aire. By Motion; the motion of those stars is circular: the motion of this star was not circular, but straight. By splendency; those stars shine and glister by night: this star had its fulgour and brightness also by day. By Duration; those stars are perpetuall: this Star was temporary. By Magnitude: those stars are said to exceed the earth, and the moon in great­ness; this Star was far less then either. Lastly by Office: the of­fice of those stars is to adorn the heavens, to give light by night, to be seen of all, to distinguish the times and seasons of the year to be for direction alike to them that travell by land and by water, to have their influences severally upon sublunary things, and to incline the mind also by mediation of the sensitive appetite. The [Page 84] office of this star was to give them to understand, that in Judea was then risen by his birth, that starre, that bright morning star, that star of Jacob, that star by whom all the stars of heaven, and every luminary, were made and created, whose glory should be known unto all Nations, whose saving light should shine all the world over. When therefore they saw the Star, and knew it by their Art to be such a star which was different from all the o­ther stars by creation, by matter, by place, by motion, by splen­dency, by duration, by magnitude, and by office, they under­stood the meaning of it by divine revelation, and having made due preparation for their journey, they come into Judea, not to worship the stars, as many of the Gentiles did, but the Lord of the stars, then born into the world, to whom they would prostrate their bodies,S. Mat. 2.1. and present their gifts: and so it came to pass that When Jesus was born in Bethlehem of Judea, in the dayes of Herod the king, behold there came wise men from the East to Jerusalem, saying, where is he that is born king of the Jewes? 2. for we have seen his starre in the East, and are come to worship him.

22 Jerusalem was the Metropolis of the whole Land, it was the royall seat of the King, The magi come to Je­rusalem. it was the peculiar place of divine wor­ship: there were the Scribes, there were the Priests, there were the Doctors, and interpreters of the Law, and of the Prophets: with confidence therefore might the Magi come unto Jerusalem, nothing doubting but that there they should be fully instructed in all things concerning this great King, the time, the place, the manner of his birth, his present abode, or whatsoever else curi­osity or devotion should have a desire to pry into. Neither could they think but that they should find the people in great joy, and the city triumphing in such a birth. Wherefore being entred in­to the city, they make enquiry every where, shew the causes of their comming, and relate the wonderfull apparition of the starre which they had seen in their own country. Kings do see with many eyes, and hear with many ears; the news flies presently to the Court; and when Herod heard of it, he was troubled, [...] vehemently troubled, terrified, and perplexed: (for such is the force and signification of the word,Herod hear­eth the newes and is troub­led. which is proper­ly spoken of water when it is mudded and stirred) and all Ierusa­lem with him. Perhaps also they might go unto the Court, de­mand him there, and even of Herod himself. Herod could not be altogether ignorant of that great expectation which the Iewes had of their Messiah, at that time wherein the Scepter was depar­ted from Iudah in his perso [...], and the seventy weeks of Daniel al­most expired. He knew well enough what a great Prince the Iewes conceited their Messiah to be, a great King who should sit for ever upon the throne of David, who should deliver them from all their enemies, destroy all their oppressors, and make [Page 85] them happie above all nations. He also well knew the manners of the Jewes, and what they were, a rigid, obstinate, stubborn, generation of people, apt to rebell and to betake themselves to armes upon every occasion. He considered, that the kingdome descended not upon him by inheritance, but that he was set over them by the Romans, as over a conquered nation; that he had cruelly, proudly, and ambitiously governed, and that he had by his many tyrannies incurred the generall hatred of all the people. He was most ambitious and jealous of his crowne (as is most apparent unto them who read his life and acts, set forth at large by J [...]sephus) above all others: and therefore his serious cogitations were, what would become of him, and of his house. For such a king (if permitted to grow up) would undoubtedly be followed by all the people, destroy him and his whole fami­ly, and transfer the Scepter again to the house of David.

Hierusalem also not seeing what cause she had to rejoyce in 23 the birth of the Messiah, was no lesse troubled, what to do; whose part they should take, whether Herods or the young King's; what would become of the city and of the temple, in so great a confusi­on of things, as they fancyed to themselves through their own blindnesse, unbeliefe, and hardnesse of heart. For Herod, there was but one way (as he thought) to secure himselfe, and his kingdome to himselfe, and that was to cut off the young Plant be­fore he was grown up, and by his death to rid himselfe of fur­ther fears and jealousies. Wherefore he calls to councill the chiefe priests, who were (as hath been said before) the highest, or the chiefest of the severall courses, orders, or lots, the heads of the se­verall families, [...], all the chiefe priests, foure and twenty in number; and scribes of the people, whose office was to read the law unto the people, to expound the same, and to judge in controversies of religion if any should arise; these were also called Lawyers, or Doctors of law. And pretending to give sa­tisfaction to the magi or wise men, he demanded of them where Christ must be born. For, (saith the text) When Herod the king had heard these things, he was troubled, and all Hierusalem with him. S. Mat. 2.3, And when he had gathered all the chiefe priests and scribes of the peo­ple together, he demanded of them where Christ should be born. 4, 5, And they said unto him, In Bethlehem of Judea, for thus it is written by the prophet. And thou Bethlehem in the land of Juda, 6. art not the least among the princes of Judah. For out of thee shall come a governour, that shall rule my people Israel.

But Herod called not the magi to the councill; wherefore the 24 councill being dismissed, he sent for them privily,The Magi sent to Beth­lehem. enquired of them diligently what time the star appeared unto them, at home in their country; told them the result of the councill, who had unanimously resolved, that the king of the Jewes, whose star [Page 86] they had seen in the East, must be born not in Hierusalem but in Bethlehem. Wherefore (said he) go ye thither first privately, im­parting to none whither it is that you go, or that you go any whither to such a purpose, (for Herod knew well, that if the going of the wise men to Bethlehem should have been divulged, much people would have gone thither with them, to see the young King, to behold the adoration of the Magi, and to worship him themselves) but go forth of the city with all secresie, di­rectly to Bethlehem, search there diligently for the young childe, and when ye have found him, adore and worship him your selves first, and then return back hither to me, letting me to know where it is that I shall finde him, and then I also will go and worship him as you have done before. The magi who suspected no evill, believed him, departed out of the city privately, with­out company, or any one to attend or guide them upon the way. And the Star which they had only seen in the East, was now their guide upon the way, and when it had brought them to the place, it stood over the house where the young childe was. Where­fore they went on with great joy till the star stood still, and then entring the house over which the star stood, they saw the young child with Mary his mother, (Joseph it should seem being then absent) in a mean condition, at which they take no offence, be­ing shewed him by the star, and being strong in faith they fell down and worshipped him, and according to the custome of those Orientall countries, which was alwaies to present the King with gifts, so often as they should approach his presence, they present him with their gifts, and (which was not without di­vine dispensation and providence) they present him with such gifts, whereby they both professed what they believed him to be, and also abundantly relieved the poverty and meanness of his present condition. By the gold which they offered, they my­steriously testifie him to be that king, on whom the Gentiles should trust; by the franckincense, to be that God, to whom all people should make their prayers; by the myrrhe, that it was he who should die as man, and be buried after the manner of men, for all mankinde.

25 So did he receive-in the first fruits of the Gentiles, The first fruits of the Gentiles. these magi; accepted their persons, and for their faiths-sake, the gifts also which they presented; and so was he manifested (as Saint Augustine observeth) iis qui prope sunt, & iis qui longè: to them that were nigh at hand, and to them that were afar off; to the Jewes in the propinquity of the shepheards, (the first fruits of the Jewes) to the Gentiles in the remotenesse of these magi, (the first fruits of the Gentiles.) Which magi, how long they stayed with him after they had seen, worshipped, and offered their gifts, our sacred history cannot determine. Probable it is, for some short time, till [Page 87] S^t Mary his mother had throughly instructed them concerning the manner of his conception, and of his wonderfull birth. And then, they knowing nothing of Herods mischievous intendments, thought to return back, and to make relation of all that which they had seen and heard. But being warned of God in a dream, they let fall that resolution, and departed to their owne coun­try another way.S. Mat. 2.7 Then Herod when he had privily called the wise men, enquired of them diligently what time the star appeared. 8, And he sent them to Bethlehem, and said, Go, and search diligently for the young childe, and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed, and loe, the Star which they had seen in the East, 9, went be­fore them, till it came and stood over where the young child was. 10, 11. When they saw the star, they rejoyced with exceeding great joy. And when they were come into the house, they saw the young childe with Mary his mother, and fell down and worshipped him: And when they had opened their treasures they presented unto him gifts, gold, and franckincense, and myrrh. And being warned of God in a dream, 12. that they should not return to Herod, they departed into their owne country another way.

The magi being departed, and as it should seem by the text,The flight of Christ into Egypt. communicating nothing with holy Joseph and Mary concerning what had passed betwixt God and them, in the dream, (which dream, whether one of them onely, and not rather all of them had, it cannot be determined) God who knew Herods heart, to the end that he might deliver his son from his intended cruelty: And that Christ by his example might teach the practice of his owne doctrine, When they persecu [...]e you in this city, S. Mat. 10.23 Hos. 11.1. flee ye into ano­ther: And that the prophecy might be fulfilled, whereby it was foretold of Christ, that he should be brought down into Egypt, and be called out from thence again: sent his holy Angell to Joseph, to appear unto him in a dream, and to command him to arise, and to take the young childe and his mother, and to be gone in all haste into E [...]ypt, and to be and remain there, til that he should bring him word to return, because that by this means God would have him to be safe out of Herods bloody hands. God in times past so often as he pleased, spake unto men in dreams, ad­vising them what they should do, and what they should not do. And such divine dreames ceased not under the second temple, and were frequent in the new testament. Joseph who was an holy man, and acquainted with divine dreams, easily discerned this dream to be from God, and therefore yielded ready obedience to that which was commanded him by the Angell. He was commanded to arise; And he arose, (peradventure immediately) and he took the young childe and his mother by night, (perad­venture the same night, not regarding to dispose of any thing [Page 88] which he had in Bethlehem, but being amply provided & enabled for such an expedition, by those rich presents which the magi had presented) he departed into Egypt. It was the same night (say some, upon what grounds I know not) that Herod caused the infants to be slain. Most likely: for it is Gods time to frustrate the mischievous imaginations of tyrants and other wicked persons, when they have even almost reduced them into act, and to reach forth a saving hand unto his servants at the pits brinck.

26 The place of his habitation and abodeThe place of his habitati­on or abode. in the land of Egypt, is said to be Hermopolis, a city of Thebais, which is a country in Egypt bounding upon Ethiopia, distant from Bethlehem about two hundred ninety and six miles. The report was, that then, when he was brought unto the gate of that city, a certain great tree called Persis which stood there, worshipped him, by bending it selfe to the ground, the fruites, leaves, and bark of which tree had vertue curative, if applyed to the sick, Sozom. Ec. hist. lib. 5. cap. 20. His journey thither was not without great difficulty and danger, for his way was through Arabia the stony, a land for the most part barren and unfruitfull, full of sands, rocks, and mountains, destitute of water in many places, frequented with thieves and wilde beasts. Such a journey must Joseph, an old man, fourescore years old, undertake in his old age, together with the blessed virgin, and the childe Jesus, in the depth of winter, in danger of thieves, subject to be smoothered by the sands, over high hills, craggy rocks, and desert moun­tains, in perill every houre to be rent and torn in sunder by wilde beasts. Thus did it stand with the meeknesse and clemency of Christ to give way unto Herods cruelty, and not rather to de­stroy him, which was in his power to do: but by the provi­dence of his divinity to preserve the humane nature, and that among the idolaters of Egypt, that it might afterwards be offe­red up upon the crosse, a full, perfect, and sufficient sacrifice, obla­tion, S. Mat. 2.13, and satisfaction for the sins of the whole world. And (therefore) when they were departed, behold the Angell of the Lord appeared to Joseph in a dream, saying, Arise, and take the young childe and his mother, and flee into Egypt, and be thou there untill I bring thee word; for Herod will seek the young childe to destroy him. 14, When he arose, he took the young childe and his mother by night, and departed into Egypt, 15. and was there untill the death of Herod, that it might be ful­filled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

27 There was no cause (as Hilarius Arelatensis hath well obser­ved) why Herod should be jealous of his kingdome:The infants sla n by He­rod. For Christ (saith he) came not to invade another mans glory, but to bestow his owne freely: not to take by violence an earthly kingdome, but to confer an heavenly kingdome: he came not by strong hand to acquire digni­ties, [Page 89] but to suffer injuries: not to prepare his head to a diademe embel­lished with Pearls, but to a crowne of thornes: not in pomp to sway the Scepter, but in derision to be crucified upon the cross. But this was more then Herod knew: therefore when he saw that he was mocked of the wise men, he was exceeding wroth, [...], saith the text. [...] is excandescentia, an affection as Philosophers do say, mixed and compounded of sorrow, and desire of revenge; they do say, that when a man is angry, at the first his heart doth shrink together, at the apprehension of some present evill; and labouring to beat it away, it doth dilate it self. Now this motion stirreth up heat; for the blood hath recourse from the heart, into the exterior parts, which heat being accompanied with a bilious, or chollerick humour, fumeth up into the braine, whereby it comes to pass, that in their excandescencie, men have little wit, or judgement, and some are furious, and mad, beasts rather in condition then men. In which excandescency Baalam smote his Ass with a staffe, Num. 22.29. and wished that he had had a sword in his hand to kill him. Xerxes threatned both Sea and Land; A­jax drew his sword to fight with a flock of sheep. And in such an excandescency, Herod sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. For when he perceived and had cer­tain intelligence that the magi were indeed gone, and that he was deluded by them, in that they kept not promise with him, nor returned to Jerusalem according to their words, to give him a full relation and account of what they had seen, heard, and done concerning the new born king: and because he knew not which way the magi were gone, nor had hopes to recall them: his heart shranck together at the apprehension of the present evill: he made no delay, nor stood to unty the knot, he sent forth and slew all the children that were in Bethlehem it self, and in all the Castles, Villages, and Hamlets of the circumjacent region, from two years old and under, according to the time which he had diligently enquired of the wise men.

Concerning the number of the children slain, and how they 28 slew them there is no mention made by the Evangelist, some say fourteen thousand; Liturg. Aethiop. & Calend. Graecor. But how many soever, it is most likely that under some specious pretence or other, to prevent the diligence of the mothers in hi­ding them, they first gathered them altogether, and then slew them at once. Which horrid and most cruell murther being re­lated with detestation in all places, was in the end known at Rome, and reported to the Emperour Augustus himself, who hearing thereof, and that among those children Herods own sonne (a lit­tle child under the age of two years noursed it should seem, [Page 90] in or nigh to Bethlehem) was one of them that were killed; he replyed, saying, It is better to be Herods hogge then his sonne. Ma­crob, lib. Saturnal. 2. Cap. 4. reporteth the story, which because he had it not from the Scripture, and was himself an heathen, it may easily be granted, that either it came to his ear by tradi­tion, or else that he took it upon the authority of some Roman Author whose works are long since lost. There be three sorts of Martyrs in the Church:Three sorts of Martyrs in the Church Some are Martyrs both in Will, and Act: so was the blessed martyr St. Stephen, a martyr in Will, for he was willing to lay down his life, and a martyr in Act, for he was stoned. Some are Martyrs in Will, but not in Act: so was the blessed Apostle and Evangelist St. John, a Martyr in Will, for being eighty and six years old, he was cast into a vessell of boyling oyl, and was willing to have laid down his life,Deu. 3.27. but by the providence of God was preserved, as the three children in the midst of the fiery fornace, and came forth with­out hurt. Some are Martyrs in Act, but not in Will: and such were these Innocents, who dyed for Christ and his cause, though they had not the will to do it; because by reason of their ten­der age they knew not what they did. Iesus Christ was the great Marty [...], 1 Tim. 6.13 the Lord and Prince of the Martyrs, who before Ponti­us Pilate witnessed a good confession. The martyr St. Stephen was the first Martyr of the new Testament, who after Christ was a Martyr both in Will and Act. St. Iohn the first Martyr like­wise of the new Testament, who was a martyr in Will but not in Act. These Innocents, the first Martyrs of the new Testament, who were Martyrs in act but not in will. Upon which considera­tions it is probable that the Church, thereby approving this distin­ction, would that the festivall dayes for the commemoration of their severall martyrdoms, should in order next follow the bles­sed day of Christs nativity, for whom they were martyred. So by the death and martyrdom of these Innocents, was fulfilled the prophecie of Ieremiah. Jer. 31.15. Then Herod when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old, and under, according to the time which he had diligent­ly enquired of the wise men. S. Mat. 2.16 Then was fulfilled that which was spoken by Ieremy the Prophet, saying, In Rama was there a voice heard, la­mentation, 17, and weeping, and great mourning, Rachel weeping for her children, 18. and would not be comforted, because they are not.

29 Thus was the Covenant administred by him in the two first years of his age,The Recapi­tulation. for the abolishing of the old Testament; By be­ing born of a pure Virgin, by being born at Bethlehem Ephrata. By taking in the first fruits of the Iewes, the shepheards, the same day. By being circumcised upon the eighth day. By being presented in the tem­ple upon the fortieth day. By receiving in the first fruits of the Gentiles, [Page 91] the magi, upon the twelfth day of the second yeare of his age. By his flight into Egypt for the preservation of the humane nature, and to fulfill the scriptures. By taking in the first fruits of his martyrs in the persons of the Innocents. It became him in his infancy, not to abhor the virgins wombe, to accept the manger, the doxology of Angels, the visitation of the shepheards, the seal of the Covenant, the presentation of the law, the testimony of Simeon, the gratulation of Anna, the presents of the Magi, the providence of his Father, the premonition of his Angell, the security of his flight, and the blood of his Martyrs. And thus our sacred History doth put an end to the second year of his age.

How long it was that Herod lived, after that Christ was gone 30 into Egypt, Christ his re­turn out of Egypt. and the young children most inhumanely slaughter­ed: forasmuch as there is nothing noted in the Scripture by the Evangelist; and other Authors (whereof some will have it to be four years, some two years, some but three months, some less) cannot be accorded, it is hard to determine. Venerable Bede, with others, who [...]t i [...] likely either follow therein the old tradition of the Church, or perchance had read it in some of the writings of the ancient Fathers now lost, refer his return out of Egypt, to the seventh day of the month of January, which is al­so generally assented to; w [...]ch generall opinion, seeing it ought not to be denyed, unless any one were able to bring good rea­son or authority to the contrary, makes me to think that our blessed Lord made his abode in Egypt, by the space of two whole years, till he was fully four years old, and made his return from thence, in the beginning of the fifth year of his age. And this I think to be most consentaneous to truth. For Herod dyed some­what before Easter; but the slaughter of the Infants was divul­ged far and neer, and was come to Rome, and to the ears of Au­gustus as was said before; therefore not before Easter next and immediately following. Probably before the second Easter, when his funeralls being first most sumptuously solemnized, Arche­laus went to Rome for confirmation of his Kingdom, (as is ob­served by Josephus) was there at the feast of Pentecost, and was not suddenly dispatched, for there he found his brother Anti­pas a competitor for the Kingdom, and had there also to answer to the accusation of Antipater the son of Salome, who was He­rods sister. Which when he had cleared before the councill, yet Caesar himself took time to deliberate as touching the affairs, and how to settle Herods kingdome. Mean while came fifty am­bassadors out of Judea, sent by the Iewes, to make complaint un­to Caesar against Archelaus and his brother, and humbly to peti­tion that they might no more be governed by Kings, but by his Presidents in Syria. To which Ambassadours comming from the whole nation, adjoyned themselves eight thousand Iewes which [Page 92] dwelt at Rome, and these obtained audience of Caesar in the Temple of Apollo, who that day determined nothing. Not long after he made Archelaus, Archelaus made king or Ethnarch of Judea and Samaria. not King of his Fathers whole king­dom, but Ethnarch or king of Judea, and Samaria; and Herod Antipas he made Tetrarch of Galilee, and his brother Philip Te­trarch of Iturea, and of the region of Trachonitis: so dividing He­rods Kingdom into four parts, for a tetrarchie is the fourth part of a Kingdom, and he that obtaineth the fourth part of a King­dom is called a Tetrarch. The fourth Tetrarchie was that of Abi­lene, whereof Lysanias another brother (as some say, but not truly) the son of Herod; others (but with as little truth) his nephew, the son of Ptolomaeus and Alexandra the said Herods si­ster, was, we know not whether by Augustus or Tiberius, made Tetrarch, neither have we to say whose son he was. These things being thus ordered at Rome, Archelaus betaketh himself to his jour­ney towards the beginning of winter, and arriveth in Iudea.

31 Now after that Herod was dead, and before that Ioseph had otherwise heard of it; the Angell of the Lord appeared unto him in a dream, told him of the death of Herod, commanded him to return into his country, which Joseph readily performed; and upon the seventh day of Ianuary returned. But when he heard what was done at Rome, and that Archelaus had obtained the Ethnarchie of Iudea, he went not to Bethlehem, for fear least his return being known, the life of the young child might be sought for; but by divine admonition turned aside into the parts of Galilee, and dwelt in Nazareth, and so was fulfilled the pre­diction of the Prophets, (but what Prophets we have not to say,Isa. 11.1. & 60, 21. Zech. 3.8. & 6.12. for though both the Prophets Isaiah, and Zechariah, do style him Netzer, a branch, yet none of all the Prophets which we now have, doe style him a Nazarene) doubtless some of those Prophets whose prophesies are not come to our hands, who had said that he should be called a Nazarene. But when Herod was dead, behold an Angell of the Lord appeared in a dream to Ioseph in Egypt, S. Mat. 2.19 saying; Arise, and take the young childe, and his mother, and go into the land of Israel: for they are dead which sought the young childes life. 20, And he arose, and tooke the young childe and his mother, and came into the land of Israel. But when he heard that Archelaus did raigne in Iudea,21, in the roome of his father Herod, he was afraid to go thither: Notwithstanding being warned of God in a dream, he turned aside into the parts of Galilee: And he came and dwelt in a city called Nazareth,22, that it might be fulfilled which was spoken by the Prophets, 23. He shall be called a Nazarene.

32 Being returned out of Egypt, and brought to Nazareth there to inhabit with his parents,Christ grew. the childe Jesus grew, having been nourished it seemes before by his mothers milk, as other chil­dren in their infancy;S. Luc. 11 27 and more especially as Isaac was, who [Page 93] was a type of Christ: Gen. 21.7. he was in time convenient taken from his mothers breasts, and accustomed to stronger meats, as the pro­phet Isaias before had prophesyed, Butter and hony shall he eat. Isa 7.15. As if he should say, The ordinary food of the land; for the land Canaan was a land flowing with milk and honey. Exod. 3.8. Being so fed and nourished in his infancy, and in his childehood, [...], he grew aetate, & corporis quantitate, saith Stella, in age, and in quantity of body, quatenus homo, as being man; the solid parts of his body as he grew in age were ampliated in longitude, la­titude, and profundity. This will prove the verity of his body, therefore his flesh was not fantasticall, nor made of the stars and celestiall bodies, it was humane flesh, [...]. He waxed strong in spirit, his soul as he grew in body, did more and more exert and manifest the powers and faculties of the same; therefore he had a soule, not the divinity in stead of a soule, nor a soul converted into flesh, nor yet mixed and mingled with his divinity, but a distinct soul, a reasonable soul. He was true man consisting of body and soul, for he was filled with all wis­dome, therefore with acquisite or experimentall wisdom, where­by nothing was wanting to him, which might conduce to the perfection of the humane nature. And the grace of God was up­on him, for all his words and actions were gracious, no inordi­nate childish mirth, or foolish pastimes were seen in him; by all that he said, by all that he did, every man had to observe the grace of God. If he had no liberall education and at the schooles,S. Joh. 7.15, (for he needed not to be taught by man) according to that which is objected, S^t Joh. 7.15. How knoweth this man letters, ha­ving never learned? Yet no question but he had religious educa­tion by his parents, (which he accepted by divine dispensation) who instructed him privately and at home in the mysteries of religion,Christ brought up to Hierusalem when he was twelve years old. brought him unto the Synagogues upon the Sabbath­daies; and when he was twelve years old, they brought him up to Hierusalem to the temple, to the end that he might behold the worship of God in his Sanctuary; that he might worship in that place which God had chosen to put his name there; that he might hear the learned doctrines and expositions of the Scribes, who taught and expounded the law; that he might bring his gift unto God, according as it was required by the law; and finally that he might manifest his obedience to the law, which re­quired, that all the males should appear before the Lord, ter in anno, thrice every year.

According to which law (Three times in the year all thy males 33 shall appear before the Lord God) Joseph peradventure,Exod. 23.17. S. Mat. 1.19. Phil. 3.6. who was a just man, and, as Saint Paul saith of himselfe, touching the righ­teousnesse which is in the law, blamelesse: after his return out of Egypt, and when he dwelt in Nazareth, went up to Hierusalem [Page 94] three times a year. Although they say, that there was an in­dulgence granted to them that dwelt more remotely, and that it was sufficient for them if they went up once a year, at the feast of the Passeover, from which none might be excused, but only by invalidity of body. The law concerned Joseph, not the blessed virgin Saint Mary, Omne masculinum tuum, all thy males. The Evangelist therefore doth commend the piety and fervent zeal of the blessed virgin, in that she also took the paines to go up to Hierusalem with Joseph her husband at the feast of the passe­over sixty foure miles, whereas by the law she might have stay­ed at home.

34 Christ being twelve years old, went up with his parents for the causes before expressed.Why Christ went up to Hierusalem being twelve years old. Whether he had been there before or not, the Evangelist doth not determine. I do rather think that he had not been brought up before, for fear of Archelaus, and that this was the first time that he came up from Nazareth to Hierusalem; his parents who before were afraid to return vvith him to Bethlehem, because they heard that Archelaus did raigne in Judea, being then confident to bring him up thither, because they heard, that Archelaus had now lost his Ethnarchie, being also exiled to Vienna in France. When the solemnity of the feast was ended, his parents departed, but Jesus himselfe tarried behinde in Hierusalem. He tarried behinde that he might be about the businesse of his heavenly Father, in yielding obedi­ence to his divine will, and that by hearing of the Doctours, and asking them questions, he might manifest his divine wisdome for the honour of God, shew the zeal of Gods glory, which he had even in his childhood, and give example unto others. And it was not without mystery, that he would be pleased so to do, being twelve years old; for it was he that would send forth his twelve Apostles to preach his Gospell all the world over. Again, the age of twelve years, saith Stella, is intelligendi & percipiendi aetas, the age or time wherein children come to a ripe under­standing or perception: therefore not before, because he would do nothing in his childhood which should be accounted a miracle; and yet then (because he would lose no time to do the businesse of his Father) would he begin to evidence his divine wisedome. It was to avoid the importunity of his parents, who in all likelyhood would have urged or commanded his de­parture, at least-wise have disswaded him from disputing vvith the Doctours, as one that was but a childe in years, nor had ever frequented the Schooles; and withall to give them to understand, that he had another Father, vvhose vvill he ought to prefer; vvhich prevailed vvith him not to acquaint them vvith his stay, and to conceal his resolution. The Galileans returning by com­panies, his parents vvho knew nothing of his subduction and [Page 95] abobe in Hierusalem, went on their journey the first day, toge­ther with their neighbours, friends, and kindred; but missing him at night, they carefully enquired after him, and when they could not finde him, and saw that he was not in the com­pany that came forth together with them, they returned to Hierusalem, and with heavy hearts, as fearing what had befallen him, sought him three daies together, going and enquiring from place to place, in all places where they thought probably that he might be. What he did during those three daies of his absence from his parents, where he vvas, in what place, and with vvhom he abode, how and by what means he got food to su­stain himself, it is curious to enquire, and rash to define.

After three daies, which may also be understood upon the 35 third day, Mat. 27.63. Mar. 8.31. they found him in the Tem­ple, in that place of the temple where the Scribes and Doctours of the law did teach and expound the law and the prophets. Sit­ting in the midst of the Doctours, not in the Doctours high seats I suppose, but in place convenient, and appointed for the younger sort to sit, both to hear the Doctours, and to ask them questions, there was he together with others of the younger sort, both hea­ring them, and asking them questions. What he heard from them, we cannot say; doubtlesse the questions which he asked of them were touching the Messiah who was expected, Of what tribe he should come; Whose son he should be; what redemption he should procure to Israel; by what means, and such like. That so he might in some sort manifest himselfe to be that Messiah, of whom Moses in the law, and the prophets did write; which properly was the busi­nesse of his Father. Whereupon as well his parents, as also all others that heard him, even the Doctours themselves, were astonished, [...], they admired above measure, and were ravished in minde, as men besides themselves. Never heard they such acute questions, never such exact answers. The disputa­tion being ended first, (as is piously to be supposed, for it is al­together unlikely that she would by any importune or unseasona­ble question interrupt him, while he was asking and answering the Doctours) his mother desirous to know upon what motives he had so absented himself, demanded of him privatly why he had dealt so with them, admonishing him of the care and sorrow which they had by reason of his absence. They were both of them carefull to finde him, and did both of them sorrow for the present losse of him, but more especially the blessed virgin, whom it more neerly touched, whose motherly love and affe­ction was more tender and compassionate. The answer which he makes is no reprehension, but a divine instruction. As if he should have said, I acknowledge you my mother according to my hu­manity, of you it was that I took flesh, in your wombe was I [Page 96] conceived by the holy Ghost. I do likewise acknowledge you to be my reputed father, a father according to the law: and that upon both respects, as man I owe unto you both honour and obe­dience. But as it is true, that, as made of the substance of you my dear mother, I am the naturall and consubstantiall son of man. Even so, being begotten of God and of his substance, I am the naturall and consubstantiall son of God. By him am I sent to do his will, this temple is his house. How then is it that ye sought me? did you not perswade your selves that I would not other­wise absent my selfe from you, but to be about the businesse of my holy and heavenly Father? This was the meaning of his answer, which at that time they understood not.

36 Thus they departed out of the temple, and from Hierusalem, and went down to Nazareth, Christ, sbu­ject to his pa­rents, and how, where he dwelt with them, and was subject to them, working without doubt at his fathers trade, partly to avoid idlenesse in himselfe, and to condemn it in others, as the mother of all mischiefe; for, nihil agendo homines male agere discunt, in doing nothing men learn to do ill: partly to get his owne living vvith the labour of his hands, and to relieve his parents in their mean condition. It was that which his coun­try men had observed, and at which they stumbled, Is not this the carpenter (say they),S. Mar. 6.3. the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. That he disposed himselfe to prayers, fastings, and divine meditations, that must not be de­nyed, yet that he vvrought carpenters work, and made plowes and yokes for oxen, seeing that Justine Martyr saith it more then once, (Dialog. cum Tryph. Jud.) who no doubt had it from good hands, and that such a condition might well stand vvith divine dispensation, and with the forme of a servant, it may easily be granted. All these words which she had heard in the temple, and which elsewhere were spoken of him, and by him, the blessed virgin his mother, kept in her heart as the richest and greatest treasure. And Jesus himselfe, who is the fountain of all wisdome, S. Joh. 1.16. and of all grace, of whose fulness have all we received, and grace for grace, as Saint John saith. Who had not his wis­dome by measure or degrees, but above measure altogether, and from the very moment of his conception, who was the wis­dome of the Father, and to whom no wisdome could be added by increase of age or stature; yet as he increased in age, and grew up to the full stature and proportion of a man, so did he more and more dispence his wisdome, whereby he was well knowne and observed to be in favour with God, and was highly estee­med of men. Being in the full perfection of the human nature, in whose body there was no spot or blemish,Psal. 45.3. fairer then the children of men, vvhose lips vvere full of grace, because that God [Page 97] by the hypostaticall union, had beyond all the sons of Adam, bles­sed him for ever. Concerning whose stature, feature, and pro­portion, let the Reader if he please, see Niceph. Callist. Ec. Hist. lib. 1. cap. 40. And the child grew, and waxed strong in spirit, fil­led with wisdom, and the grace of God was upon him. S. Luc. 2.40 41. Now his parents went to Hierusalem every yeare at the feast of the Passeover. And when he was twelve yeares old, they went up to Hierusalem after the custome of the feast. And when they had fulfilled the dayes, 42, as they re­turned, the childe Jesus tarried behind in Hierusalem, and Joseph and his mother knew not of it. 43, But they supposing him to have been in the company, went a dayes journey, and they sought him among their kinsfolk and acquaintance. And when they found him not, 44, they turned back againe to Hierusalem seeking him. And it came to pass that after three days, they found him in the Temple, 45, sitting in the midst of the Doctors both hearing them, and asking them questions. And all that heard him, were astonished at his understanding and answers. 46, 47, And when they saw him, they were amazed: and his mother said unto him, Sonne, why hast thou thus dealt with us? Behold, thy Father and I, 48, have sought thee sorrowing. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Fathers business? And they understood not the saying which he spake unto them. And he went downe with them, 49, 50 51, 52, and came to Nazareth, and was subject unto them; But his mother kept all these sayings in her heart. And Jesus increased in wisdom, and stature, and in favour with God and man.

Thus abode he at Nazareth with his parents for the space of 37 eighteen yeares almost, which was from the time of their return from Hierusalem, after that he had disputed with the Doctors, (he being then compleatly twelve years old, and going on in the thirteenth year) to the thirtieth yeare of his age current. For du­ring all that time, no further mention is made of him then hath been made before. Then began that acceptable yeare of the Lord, The accepta­ble year of the Lord be­gun. prophesied by the Prophet Isaiah, to be proclaimed and preach­ed unto all the world, by Christ the Fathers eternall word. The spirit of the Lord God is upon me, because the Lord hath annointed me to preach good tydings unto the meeke, Isa. 61.1, 2. he hath sent me to binde up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound: To proclaim the acceptable yeare of the Lord. Which prophecie is repeated by the Evangelist in these words. The spirit of the Lord is upon me, S. Luc. 4.18, 19. because he hath annointed me to preach the Gospel to the poore, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. To preach the ac­ceptable yeare of the Lord. This year was annus placabilis Domino, a year placable to the Lord; a year in which the Lord was easi­ly pleased with all those things which were performed by Christ, for the redemption of all mankind. This year was Annus Do­mini [Page 98] acceptus, the accepted year of the Lord; a year in which the Lord was pleased to accept the merits of his son, a full and sufficient price, satisfaction, and redemption for the sins of the whole world. There were other types of this year which the law had; but this year was specially figured by the great Jubile of the fiftieth yeare. That year was proclaimed by blowing up of trumpets of rammes hornes: this year was proclaimed by the Ram himselfe, figured by that Ram which Abraham offered up in stead of Isaac his son, and by all those Rams which were offered up in sacrifices according to the Law. That year brought with it a temporall rest unto the land of Canaan. This year brought with it a spirituall rest unto the whole world. That year pro­claimed liberty, and in that year all servants went forth perpe­tually free from corporall bondage, and every one that had sold his possession, did in that year return unto it again, Levit. 25. This year proclaimed liberty, and in this year all that were ser­vants to sin and Sathan, had a perpetuall liberty obtained, and an eternal redemption, so that now there is no let, but that all the sons of Adam who shall by a lively faith and true repentance accept the liberty of this year, may return again to that holy, and heavenly inheritance which Adam lost by reason of sinne. That year took away the distinction of master and servant: This year took away all distinctions, not in respect of that relation which is between man and man in the world; but in respect of that relation which is betwixt Christ and his Church. For like as the Redeemer would buy them all with the same price, and would shed no more, nor no other blood for the Jew then for the Gentile; for the bond then for the free; for the male, then for the female; Even so the freedom of this year, brought to pass that they should be all saved by the same grace, justified by the same faith, have the same word, the same sacraments, the same worship, an equall interest in Christ; according to that of St. Paul. Gal. 3.28. There is neither Jew nor Greeke, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And in another place,Col. 3.11. There is neither Greeke nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. Weeks in the scriptures are not alwaies weeks of dayes, nor years are not alwaies years of months: Though that acceptable yeare is properly said to begin then, yet must we not think to terminate it in twelve months. It is (saith that ancient Father Irenaeus) the time, in which they are called of him, that do believe in him, that is, all the time from his comming, to the con­summation, in which he doth acquire as fruits, those that are saved, lib. 2. cap. 38. It is indeed, and according to St. Paul, the whole time of Grace (Behold now is the accepted time, 2 Cor. 6.2. behold now is the day of salvation) in the largest sense. But strictly and properly to [Page 99] his Ascention into heaven: in which year he compleated all those things which God accepted at his hands to be done for the redemption of mankind, by his Baptisme, by his preaching, by his miracles, by his passion, death, buriall, descent into hell; as also by his resurrection, and ascension. We have therefore now to see how he did administer the covenant during that year.

It was the fifteenth year of the raign of Tiberius Caesar, Ponti­us Pilate being then governour of Judea, and Herod being Te­trarch 38 of Galilee &c. as is noted by the Evangelist,S. Luc. 3.1. which was the thir [...]ieth year of his age current. Then began the Gospel of Christ to be published, for then John the son of Zacharias and Elizabeth, S. Mar. 1.1. who had made his abode [...], in the deserts, or desert places; [places of his own selection and choosing,S. John the Baptist. for a solitary and contemplative life]; being immediately thereunto called by God, actually, and externally, (for without an actuall exter­nall mission, no man must presume to preach,Rom. 10.15. or take upon him to administer divine things) [...], in the wilderness, be­gan that his ministery, unto which he was before appointed of God, foretold by the Prophets, and at his circumcision designed by his father: which was that he should be that Prophet, which should go before the face of the Lord to prepare his waies. Isa. 40.3. Mal. 3.1. He therefore began first to preach, and to baptize in the wilderness, or hill countrie of Judea, where he had a great confluence of people from Hierusalem and Judea; and from those hill countries or desert and less frequented places, he went forth and came into the plain or champian, countries more peopled and inhabi­ted nigh unto Jordan, and there he preached and baptized. His habit and food were answerable to his austere life, His habit and food. and peniten­tiall Doctrine; for he had his raiment of Camells haire, and a lea­thern girdle about his loyns, and his meat was locusts, and wilde honey. He was of noble descent, for as Josephus saith,S. Mat. 3.3. The marke of true Nobility was, if a man could derive his pedegree from the priest­hood. He was born to the priesthood; but being immediately cal­led by God to go before the face of Christ, and to prepare his waies by preaching repentance unto the people, and by baptizing of them; he assumes an habit answerable to the work that he went about, and yet not without example of the former Pro­phets, a rough hairie garment: and food or dyet answerable to them both; for his meat was locusts and wild honey. 1 Sam. 28.24 2 King. 1 8. 2 Kin. 2.13, 14. Zech. 13.4. His immedi­ate calling was a dispensation for his attendance upon the Tem­ple in his course or lot, from the priestly vests, and food indul­ged by the law. His doctrine, habit, and food were penitentiall, and by his habit and food, he commended unto the people the doctrine which he preached; as if he should say with Demosthenes [...], [Page 100] in Epist. Look unto what things I exhort others, it is fitting that I should first do them my self.

39 His raiment, whatsoever he ware as rayment, was of Camels haire; Raiment of Camels hair. hirsute, rigid, sharp, pungent upon his bare soft and ten­der skin, not hanging down loose, but bound close to his body with a leathern girdle. S. Mat. 11.9 A girdle of leather. He was a Prophet, and more then a Pro­phet; therefore his habit was propheticall, and more then pro­pheticall. We find the Prophets in rough garments, and in sack­cloth often; but, in a garment of Camels haire, the rough, hard, pungent bristles of the Camel, we find none but S. John the Baptist onely.S. Luc. 1.17. S. Mat. 11.14 He came in the spirit and power of Elias; nay himself was Elias, that Elias which was for to come; therefore he assumed the habit of Elias, and was girt about his loyns with a leathern girdle (a badge of mortality, fit for him to wear that would preach the doctrine of Pennance, fit for them to behold who would receive and embrace his penitentiall doctrine and baptism) as Elias was.2 King. 1.8. S. Mat. 11.18 He came neither eating nor drinking, but was most abstemious in his dyet; he did not eat and drink as other men did, and in company, but more sparingly, to a less quantity, not so fre­quently, and alone: and is therefore said (not absolutely, but upon these respects) not to eat and drink. Besides he came not eating and drinking the common food and drink of the people of the Land, for he drank neither wine nor strong drink; and his meat was locusts, S. Luc. 1.15. and wild honey. Such food as the wilderness did plentiful­ly afford,S. Mat. 3.4 What the lo­custs were. and easily supply. And because the Evangelist saith expresly, that his food was locusts and wild honey, neither were locusts forbidden to the people of Israel, but permitted to be ea­ten by the Levit [...]cal law; The locust after his kind, and the bald lo­cust after his kind, Levit. 11.21, and the beetle after his kind, and the Grashopper af­ter his kind, as having leggs above their feet, to leap withall upon the earth. And because the land of Canaan abounded with honey, every where to be found in the deserts, in and upon the trees, and in the holes of the rocks; the honey dropped in the woods: as we read in the story of Saul, 1 Sam. 14.26 and Jonathan. And the Psalmist beareth witness to the honey in the Rock; Therefore I affirm his meat to be such locusts permitted by the law to be eaten,Psal. 81.16 and ea­ten also in other nations. Nor shall I think those locusts to have been the wild apples of the desert, nor the tender tops of herbs, or shrubs, nor any herbs so called, but locusts indeed. The wild honey was hony of unhived Bees,What the wild honey was. which bred and swarmed in the wilderness, and in other places, making their hony and hony combs, and disposing them in the trees, rocks, and in holes of the ground: not the sweet leaves of any trees, or hony found in Canes, much less that manna wherewith God fed the people of Israel in the wilderness, by the space of forty years. So, in those dayes, namely in the fifteenth year of the raign of Tiberius Caesar, [Page 101] Pontius Pilate being governour of Iudea, and Herod being Te­trarch of Galilee, and his brother Philip Tetrarch of Iturea, and of the region of Trachonitis, and Lysanias the Tetrarch of Abile­ne, Annas and Caiphas being the high priests, [viz. Annas vvho had been high priest, obtained still to be so called, and Caiphas, as being the present high priest] the vvord of God came unto Iohn the son of Zacharias in the vvilderness. In the vvilderness of Iudea, And saying, Repent ye, for the kingdome of heaven is at hand. This vvas according to the prediction of the prophets, Isaiah and Malachi, Isai. 40.3. Mal. 3.1. And he did baptize in the wildernesse, and preached the baptisme of repentance for the re­mission of sins. And he came into all the country about Iordan, prea­ching the baptisme of repentance for the remission of sins, S. Mat. 3.1, 2, 3, 4. S. Mar. 1.1, 2, 3, 4. S. Luc. 3.1, 2, 3, 4. and did baptize there also. And the same Iohn had his raiment of camells hair, and a leathern girdle about his loyns, and his meat was locusts and wilde hony, as is to be found by Saint Matthew, Saint Mark, and Saint Luke, compared together. And this vvas the be­ginning of the Gospell of Iesus Christ, vvhich began so to be published.

Thus came he by divine mission, that according to the prophe­cies 40 of Isaias and Malachias, by the preaching of repentance,Concerning Saint Iohn's Preaching and Baptism. and by the baptism of water, he might prepare the waies of the Lord, by disposing the hearts of men to receive Christ, who was pre­sently to be manifested to the world. Such a preparation was to be made two manner of waies, by preaching repentance for the remission of sins; and by baptizing with water, for the seal and con­firmation of his doctrine. Such as his preaching was, such was his baptisme; but his preaching was but a preparation to re­ceive and entertain Christ, therefore his baptisme was no other. It was not a seal of the covenant, therefore it was not a sacra­ment properly; and for that cause it could not confer the grace of regeneration. Yet was it preached for the remission of sins, and was the Baptism of repentance, because whom he baptized, he taught to repent, disposed and prepared them to receive Christ and his baptisme, that so their sins might be remitted. Saint John's baptisme was from heaven, and therefore had its perfection, for Saint John came not of himselfe, but was sent of God to baptize: S. Joh. 1.33. But Saint John was the institutor of his own Baptisme, there­fore his Baptisme was no Sacrament properly, neither was grace conferred thereby: for sacraments were not instituted by ser­vants, but by the Lord himselfe; to him that made the world, to him it belongeth to make the sacraments. Saint John's Bap­tisme did not oblige to the participation, but only from con­tempt: all men were not necessarily to receive it, though no man might contemn it, quia contemnens consilium, contemnit con­siliantem; he that contemneth the counsell, contemneth him that [Page 102] giveth it; therefore it was not a sacrament with promise of grace, for such sacraments are generally necessary to salvation. Finally, it had not the form of words, for Saint John did not baptise those whom he baptised, in the name of the Father, and of the Son, and of the holy Ghost, forasmuch as some of them who were baptised by him, had not so much as heard whether there be any holy Ghost; It was personall to Saint John only while he lived, neither had he any successour to baptize in that manner after he was dead. Therefore it was not the Baptisme of Christ begun in his person, howsoever necessary for the present time, and that the waies of the Lord might be prepared by him. And this which hath been laid down thus plainly and briefly con­cerning the Baptisme of Saint John, Act. 19.2. is consonant to the doctrine of the learned fathers, and school Divines.

41 S. Luc. 3.4, 5,As Saint John was seriously employed crying out unto the people, and saying in his doctrine, Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every moun­tain and hill shall be brought low, and the crooked shall be made straight,6.and the rough waies shall be made smooth. And all flesh shall see the salvation of God. And therefore exhorting and perswa­ding them to fill up the lovv vallies and concavities of their hearts, with all vertues; to pull down the high mountains and hills of pride, by humility; to make straight the crooked waies of injustice, by righteousness; and to make smooth the rough waies of unjust and immoderate anger, by meeknesse: For that now (said he) Christ who is the salvation of God, and bringeth salvation unto all the world, is presently to shew himselfe: that therefore they would hearken unto his doctrine, and come unto his Baptisme, that so they might be worthy to receive and entertain him. I say, as Saint Iohn was thus busied,Saint John seeth the Pharisees and Saddu­ces at his baptisme. and preach­ing and baptising, he espied among the promiscuous multitude certain Sectaries, called Pharisees and Sadduces; the reader perad­venture would know what they vvere.

The Pharisees professed themselves to be very skilfull of the law, whereof they were great professours; they had their name 42 from the word Phares, which signifieth Division, for they had separated themselves from others,The Phari­sees. for certain voluntary super­fluities in religion, which they had undertaken to hold. The ma­ster of that sect is said to be one Aciba, or Bar-Aciba. They did not believe a Trinity of persons in the Unity of one Godhead. They acknovvledged but one nature in the person of the Messiah. They supposed the kingdome of the Messiah to be an earthly or world­ly kingdome, and of this world. They knew nothing of inter­nall obedience. They held justification by legall works only. And besides the vvritten lavv, they had many unvvritten traditions of their ovvn, vvhich they obtruded to the people for true god­liness. [Page 103] The Sadduces, The Sadduces named themselves Sadduces, à justitia, from their justice, for Sadoc signifieth a just man. They held the same opinion vvith the Samaritans touching the resurrection, and denyed it. They did not believe that there be any Angells or Spirits. They knevv nothing of the holy Ghost; and being Iewes, they complied vvith the Samaritans. When therefore he savv these, and knevv them to be such (proud fastuous hypocrites, vvho came thither out of pride and curiosity, to deride his doctrine, to despise his ministry, and to question his authority, S. Luc. 7.30. having no intention to be baptized by him, as indeed they vvere not bap­tized) he breakes out into this bitter commination,S. Mat. 3.7, 8, 9, O generation of vipers, who hath warned you to flee from the wrath to come. Bring forth therefore fruits meet for rep [...]ntance. And think not to say within your selves, we have Abraham to our father, for I say unto you, that God is able of these stones to raise up children unto Abraham.10,And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, is hewen down and cast into the fire.11,I indeed baptize you with water unto repentance: but he that commeth after me is mightier then I, whose shoes I am not worthy to bear, he shall baptize you with the holy Ghost and with fire. Whose fan is in his hand, and he will thorowly purge his floor, and gather his wheat into the garner; but will burn up the chaffe with unquenchable fire. Which commination taking a deep impression in the hearts of the peo­ple, (but not of the Pharisees and Sadduces) they, that is to say, all the people, crying out with one voyce, asking him, saying, [...], What shall we do then? He answereth,S. Luc. 3.10, and saith unto them, He that hath two coats, let him impart to him that hath none, and he that hath meat, let him do likewise. 11, The Publicans The Publi­cans. or customers, who farmed and exacted the Roman imposts or cu­stomes, who came not subtilly and in hypocrisie, as the Pharisees and Sadduces did, but to be baptized indeed, thought them­selves more particularly concerned, and therefore demanded for themselves and for those of their own profession, [...], Master, what shall we do? And he said unto them, Exact no more then that which is appointed you. 13, The soldiers also hearing his answer to the publicans, desired the like particular instructi­on for themselves, and for their commilitants, and therefore de­manded, saying, [...], And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely, and be content with your wages. 14, His preaching and baptisme were had in great admiration by all the people, and much talk went concerning him, they mused in their hearts, and reasoned and disputed one with another concerning him, whether he were the Christ or not, whom all men then expected. This gave him occasion to put them out of doubt concerning both his person and Baptisme, and to inculcate that which he had said before [Page 104] to the Pharisees and Sadduces in his commination, observed by Saint Matthew. 15, For saith the text, The people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not.16,John answered saying unto them all, I indeed baptize you with water, but one mightier then I commeth, the latchet of whose shoes I am not worthy to unloose, he shall baptize you with the holy Ghost and with fire.17,Whose fan is in his hand, and he will thorowly purge his floor, and will gather the wheat into his garner, but the chaffe he will burne with fire unquenchable.18,And many other things in his exhortation preached he unto the people, passed over by the Evangelists for that brevities sake, which the Scripture every where affecteth.

43 Christ bap­tized by St. John the Baptist Bethabara.While these things were thus transacted by Saint John at Jordan, (a fair river in Judea, which divideth Galilee from the residue of Judea, & falleth into the dead Sea) Jesus himself upon the sixth day of the month of January, in the beginning of the thirtieth year of his age, came from Nazareth the place of his education and abode with his parents, unto Bethabara where Saint John baptized. It was a town scituated upon the east-side of the river Iordan, sixteen miles from Ierusalem, and as they say, fiftie and two miles from Nazareth, where it seems was some bridge or ferry to passe over the river, from whence the place had its name Bethabara; for Beth signifieth an house, and Abbara is transitus a passage; as if you should say, the house of the pas­sage. Thither came he who had no need of Baptisme, to be bap­tized of his servant. It was, because it became him to fulfill all righteousnesse. How? in fulfilling the types: for the Ark which was a type of Christ passed through Iordan, and Elijah and Elisha, who were typicall persons and types of Christ, passed through Iordan, prefiguring his Baptisme. And not only to fulfill the types, but to sanctifie Iordan it self, and all other waters (in a lawfull sacramentall use) to the mysticall washing away of sin, (for so the Church of England, with consent of the primitive Church be­lieveth and confesseth) as Saint Ambrose saith, Cum salvator ab­luitur, jam tum in nostrum baptismum tota aqua mundatur. Serm. 18. in Epiphan. When the Saviour is baptized, then is all the water made clean for our Baptisme. And no marvell, for if the temple sanctified the gold, and the Altar sanctified the gift, sure­ly Christ the Lord of the temple, and the true altar, must needs sanctifie; and who shall doubt but that by his baptisme, he sanctified the whole element of water for the sacrament of Baptisme. It is Christs own prerogative to institute his sacra­ments, by sanctification of the Elements. Therefore it is fond and frivolous to object, that Christ sanctified not all those things that he touched, and therefore not the river Iordan by being bap­tized in it, seeing that he hath instituted this great sacrament in the element of water: for sanctifications are ex consilio destinato, [Page 105] to the end that being taken off from common and ordinary uses by divine institution, they may serve for that purpose to the which they are sanctified. Therefore though he descended into hell, he sanctified not hell, nor yet the Palace of the high priest, nor all or any of those places in the land of Palestina into which he came. In a word, he would be baptized of his servant for instruction, to teach us neither to despise the Sacrament for the weakness of the Element, nor for the unworthiness of the Mi­nister: and withall to give us to understand, that like as he in old time brought the people of Israel, the carnall seed, into the earthly Canaan through the river of Iordan: Even so in these last dayes, doth he bring the spirituall seed into the heavenly Canaan through the sacrament of Baptisme. For therein are we made members of Christ, children of God, and inheritors of the kingdom of heaven. Except a man be born of water,S. Joh. 3.5.and of the spi­rit, he cannot enter into the kingdom of God.

Now when he was come, and tendred himself to be baptized 44 of him, St. John who knew him in his mothers wombe superna­turally, and by such a knowledge as was never given to any o­ther, and leaped for joy; and yet never knew him, nor had seen him in all his life till that instant of time, knew him then by di­vine inspiration, S. Luc. 1.44 S. Joh. 1.31. and therefore thought himself altogether un­worthy to baptize his Lord, and for that cause forbad him, say­ing, I have need to be baptized of thee (I who am a sinner, and born in sinne, of thee, who art no sinner, nor born in sin; I who am thy servant, of thee who art my Lord) and comest thou to me? Thou the immaculate lambe of God, thou the eternall word of God, thou the eternall God, comest thou to me? to me a servant, to me a sinner? O wonderfull and mysterious!

Christ submonisheth him of his dispensation, and that he came 45 to fulfill all righteousnesse; wherefore being presently admitted without further contradiction or delay, he descended into the water and was baptized. [...] and straight way,He went up straight way out of the water. presently without delay, he went up out of the water: for he made all possible speed to pray unto the Father; and that the Holy Ghost might descend upon him, and that he might receive the Fathers testimony from heaven. And therefore St. Luke saith, That when all the people were baptized, and that Jesus also being baptized, and praying the heaven was opened: And the holy Ghost descended in a bo­dily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved sonne, in thee I am well pleased. I shall not doubt but that he did pray for the holy Ghost, and that the element of water which he had sanctified, in the lawfull use of it might become a Sacrament, the first sacrament of the new Testament, for the mysticall washing away of sin. I shall not doubt but that he did pray, that those who are baptized, might in [Page 106] that Sacrament receive the holy Ghost. Therefore as he was pray­ing, the holy Ghost descended in a bodily shape like a dove upon him. That Dove was not the holy Ghost himself, it was but a vi­sible testification of the speciall presence of the holy Ghost. But it descended to bear witness unto Christ, and to his Baptisme, a baptism not of water onely, as St. Johns was, but of water and of the holy Ghost. It descended upon him,S. Joh. 1.33. to the end that St John himself might know him to be that Baptizer. And it descend­ed upon him as he was praying, to the end that his Church may know that his prayers were heard, and that by his prayers he obtained, that in his baptism we may receive the holy Ghost, as St. Augustine saith, Water exhibiting the Sacrament of grace without, and the spirit working the benefit of grace within, loosing the bond of sin, reconciling the good of nature, doe regenerate a man in one Christ, that was generated of one Adam. ad Bonifac. Epist. 23. I will not dispute what grace it is which is conferred in Baptisme; it suf­ficeth me to know that it is the grace of regeneration, whereby we are born again, and do rise again with Christ unto newness of life, Rom. 6.3. Gal. 3.27. and of justification whereby we put on Christ. It sufficeth me to know, that it is the grace of sanctification, whereby those that are baptized are purged and cleansed, and made holy to the Lord. And therefore, Faelix sacramentum aquae nostrae, saith Tertullian, Eph. 6.23. A happy Sacrament of our water, because the sins of our pristine blindness being washt away, we are made free to everlasting life. De Bapt. cap. 1. And Jesus when he was baptized, went up straight way out of the water; and loe the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him.S. Mat. 3.16, 17.And loe a voice from heaven, saying, This is my beloved son, in whom I am well pleased.

46 Christ goeth into the wil­derness to be tempted.Having ended his prayers, after that the holy Ghost had de­scended upon him visibly, and his Father had proclaimed him his beloved son, (and therefore the Messiah) from heaven, wherein the sacred und undivided Trinity was most apparently manifested; for the Father spake from heaven, the son was there presently baptized, the holy Ghost visibly descended (a mystery not observed by the multitude) he was directly and immedi­ately led or driven by the Spirit into the wilderness; that is to say, he went thither by divine impulsion, and by the motion and instinct of the holy Ghost, that he might there be tempted of the Devill. What wilderness that was, it is not mentioned, fur­ther then that St Mark saith, that he was there [...], with the wild beasts. And therefore in all probability, that great wilderness (the wilderness of Arabia Petraea) through which he led the wandering Israelites by the space of forty years,S. Mar. 1.13 Wilderness of Arabia Pe­traea. a wilderness incult, dry, barren, without inhabitants, fre­quented by wild beasts. A great and terrib [...]e wilderness (saith [Page 107] Moses) wherein were fiery Serpents, and Scorpions, and drought, where there was no water. Such there were none in Judea, Deut. 8.15. or in all the land of Canaan, though yet we read of many deserts there; it is consequent therefore that this was that wilderness into which he went, where he might be [...], with the wild beasts. For this wilderness extendeth it self from the borders of Egypt, and the red sea, to Jordan, and to the place where St. Iohn bap­tized; and from thence by the country of Trachonitis, to the mountain of Libanus. Itinerar: Scrip. 432. And in this wilder­ness were the mountains Sinai and Horeb, two tops of one and the same mountain, where Moses and Elias types of Christ, fast­ed by the space of forty dayes. Into this wilderness he came, and there fasted forty dayes, and forty nights, abstaining total­ly from all manner of sustenance, and during all that time he did eat nothing, as St. Luke saith. By fasting, he fitted and pre­pared himself to the conflict which he was to have with the [...], the tempter. S. Luc. 4.2. S. Mat. 4.3. And by compleating the number of forty dayes, he answered the Types. Therefore went he fasting from Jordan, in all likelihood towards mount Horeb, one hundred thirty and six miles, that so he might terminate his fast in that place where Moses and Elias, the one being the law-giver, the other the renewer of the law suppressed, had terminated theirs.

The forty dayes being expired, and he remaining in the same place, the tempter, the Devill, the Prince of Devils, who 47 no doubt had tempted him before at severall times, in his child­hood, and in his youth, and in the wilderness for the whole for­ty dayes of his abode there, (as St. Mark, S. Mar. 1.13. Luc. 4.2. and St. Luke do both of them expresly say) came unto him thither to tempt him in a new manner, and with stronger temptations then ever before, the strongest of all that he could devise. He saw that it was in vain for him to suggest sinfull thoughts, or otherwise to attempt which way to creep into his heart by unlawfull desires; by those waies he had alwaies received the repulse, and fallen off with loss. He must batter this fort with other manner of Engines if he mean to take it. Wherefore he assumes a visible shape, and temp­eth him face to face, comming unto him with the greater confi­dence in such a desolate place. Christ did not provoke the Devill to this combat, he sent him no challenge, he was led or driven to it by the spirit, when the Devill came he gave not the onset; but the Devill assailed him, and then he received him, with di­vine resolution, and fortitude, threw him prostrate, and trode upon him. It was fore-seen and fore-told by the Prophet in the spirit of prophecie. Thou shalt tread upon the Lyon and Adder:Psal. 91.13.the young Lyon and the Dragon shalt thou trample under feet. That therefore he might trample under foot this Lyon, this Adder, [Page 108] this young Lyon, this Dragon, Then was Jesus led up of the spirit in [...]o the wilderness,S. Mat. 4.1.to be tempted of the devill.

48 Never was the like combat, never were the like combatants, never such a brabium or reward fought for. The combat was not corporall, but spirituall: The combatants, the prince of Devils and chief captain of all the hellish army; and the captain of the host of the Lord. The first temptation. The prize or reward for which the combat was, the precious souls of all mankind. The Devill gives the onset, for knowing him to be hungry, he first tempteth him, by divine power to turn all those stones which were there in that stony place of the desert (likely the mount Horeb) where he was, in­to bread; or at least one of them if he were able; shewing him, and pointing at, as well all the stones as that particular stone. Command that these stones be made bread. S. Mat. 4.3. S. Luc. 4.3. Command this stone that it be made bread. Christ replyeth, that there was no necessity to command either the stones in generall, or that stone in parti­cular to be made bread, for that God was able to feed and nou­rish him by other food, by other waies and means; and although he should never eat or drink, by his own word and power onely: intimating thereby, that he had been nourished and sustained without any manner of food, by the space of forty dayes, through the word and power of God, as Moses and Elias had been before. And when the tempter came to him, he said,S. Mat. 4.3,If thou be the son of God, command that these stones be made bread. But he answered, and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 4.

49 Dcut. 8.3.And when he had cited that scripture, so written in Deuterono­mie, to put him in mind also, how that God fed the people of Israel in the wilderness by the space of forty years without bread,The second temptation. the Devill betakes himself to another engine, and seeing that he could not tempt him to diffide, he tempteth him to pre­sume. He brought him to Hierusalem, [...], the holy city, so called, because the Temple, and divine worship were fixed there, as in that place which the Lord had chosen to put his name there; though otherwise (as hath been observed be­fore) Hierusalem at that time was rather the valley of slaugh­ter, and a den of thieves, then the royall seat of the King, or the place of holy worship, guilty of all the righteous blood shed upon the whole earth, from the blood of the righteous Abel, to the blood of Zacharias the son of Barachias, whom they slew between the Temple and the Altar. S. Mat. 23.35 He brought him not thither by violence, but freely, voluntarily, and by his own consent: he did as it were lead him thither by the hand, and transferred him, as one that had submitted himself to be led, and transferred by him. For so much I collect from the word [...] used by St. Luke, and from the word [...] used by St. Matthew. He brought [Page 109] him not thither in a vision, neither did he delude his senses: for the temptations of Christ were not visions or phantasies, but re­alities, therefore though we cannot tell how he brought him thither, whether by a terrestriall journy, or by swift motion through the aire, yet sure it is, he brought him thither really, actually, substantially, locally; but whether visibly to any, or invisibly to all, we have not to say. Having brought him thither, he setteth him upon a pinacle of the temple, an exceeding high pinacle, said to be six hundred foot from the bottom to the top; biddeth him to declare himselfe to be the Son of God, by casting himselfe downe, for if that he were so indeed, he should receive no hurt, for as much as God had commanded the care over him to his Angels, who would readily hold him up in their hands. And because that Christ had repelled the former temptation by the sacred authority of Scripture, he thought to prevail in this by the same authority.Psal. 91.11, 12. He quoteth a place out of the book of Psalmes, but not truly; for how could he who is the father of lies? The prophet doth not say, In their hands they shall bear thee up; but that they shall keep thee in all thy waies. Christ repelleth the temptation by authority of Scripture, rightly and truly al­ledged out of the book of Deuteronomy; Deut. 6.16. telleth him that his waies are not waies of presumption but of providence, for it is written, Thou shalt not tempt the Lord thy God. This was the second temp­tation reckoned in the third place by Saint Luke the Evangelist, respecting more the verity of history, then the exactness of order. Then the devill taketh him up into the holy city,S. Mat. 4.5,and se [...]teth him on a pinacle of the temple, and saith unto him, If thou be the son of God, cast thy selfe down; for it is written,6,He shall give his Angells charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.7,Iesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

Being repelled in this second temptation, and seeing he could 50 not prevail with him for the manifestation of his divinity to do miracles, either in diffidency or presumption:The third temptation. he gives the onset once more, tempting him to abjure his divinity by the sin of ido­latry. He taketh him as before, not by violence, but freely, vo­luntarily, and by his own consent, not in a vision or by phan­tasie, and transferreth him, really, actually, substantially, local­ly, but whether visibly to any, or invisibly to all, we cannot say; and bringeth him up into an exceeding high mountain, perad­venture to the top of mount Horeb, where Moses and Elias fasted; if not rather to the top of Pisgah, from whence Moses took a view of the land of promise. And there, in such a manner as was possible for him to shew them, and for Christ to see and discern them, (for he did shew them, and Christ did see and discern them) he shewed him all the kingdomes of the world, and the [Page 110] glory of them. [...]. We must not question how this could be done. This word [...], how, or in what manner, is a manifest argument of incredulity, saith Iustine Martyr. Cer­tain it is, the one did shew them, and the other see them, [...], in a moment of time. And then the devill takes up his old trade of lying, tells him that all those things are delivered unto him to give and to dispose at his pleasure; if therefore he would fall down and worship him, S. Luc. 2.7. all should be his. By covetous­nesse and ambition, as by his greatest engine, battering this im­pregnable fort. Idolatry, as Aquinas saith, is gravissimum pecca­tum, the greatest or most grievous sin. It presupposeth infidelity, it addeth an undue externall worship, a pernicious ly, great blas­phemy against God, and impugnation of the faith. Therefore when he tempted him to idolatry, our blessed Lord would endure his pride and insolency no longer, (having thus far by divine per­mission submitted himselfe to be tempted by him) but useth his authority, commandeth him to depart, and telleth him by au­thority of Scripture, Deut. 10.20. S. Mat. 4.8, who it is that is to be worshipped with divine honour. Again the devill taketh him up into an exceeding high mountain, and sheweth him all the kingdomes of the world, and the glory of them:9, 10.And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

51 The devill departeth for a season.Then the devill leaveth him, being driven away from him by the power of his most mighty word; but he went from him, animo revertendi, with a full purpose and resolution to return again as he should finde opportunity. For Saint Luke saith, that when the devill had ended all the temptation,S. Luc. 4.13.he departed from him for a season. He tempted him no more in that manner, but he temp­ted him by his agents and instruments upon every occasion, and most probably came again in his own person, to tempt him at his passion. Which thing Christ seemeth to intimate by those words, This is your houre, S. Luc. 22.53. S. Joh. 14.30 and the power of darknesse. And again in Saint John, The prince of this world commeth, and hath nothing in me. He came in Judas who betrayed him, in Pilat who condemned him, in the Iewes that crucified him; but this was not temptatio pro­priè dicta, properly temptation, which is the suggestion of the devill, whereby he prompteth a man to do evill, but rather open persecution, whereby he stirred up his enemies to kill him. There­fore ge came again to tempt him in his own person. The temp­ter being departed from him, the Angels, who are ministring spirits,Heb 1.14. and, as the Apostle saith, sent forth to minister for them, who shall be heirs of salvation, having beheld all this conflict, but came not unto him before, lest they should seem to assist him by their presence, came and ministred unto him, who is the au­thor and prince of our salvation. By comforting him, by coun­selling [Page 111] him, by rejoycing with him, by administring food to flake and satisfie his hunger, and what else might be requisite to, and consisting with, his present condition.

So he departed out of the desart, and from the place of his last temptation, but whither he went, or what he did during the remainder of that year, it is not said. It is but conjectured by some, that probably he returned to Nazareth, to his former habi­tation and abode with his mother, remained there, and wrought at his fathers trade as before; yet so, as that he also taught and preached privately. By which means he began to be knowne and famed in Nazareth, and in the adjacent places, though for the present he wrought no miracles. Which conjecture may not inaptly consist with that of Saint Luke, where he saith, that the devill being departed from him for a season,S. Luc. 4.14 Iesus returned in the power of the spirit into Galilee, and there went out a fame of him thorow all the region round about. It is less consisting with the truth which is affirmed by others, that after the devill had left him, and the angells also had ministred unto him; he came down from the top of Pisgah, and went to Bethabara, where Saint Iohn was baptizing, eight miles; and then Saint Iohn seeing him comming unto him, said to his disciples, Behold the lamb of God,S. Joh 1.29.which taketh away the sins of the world. But how well this will stand with the consequence and connexion of things, our sacred history will shew hereafter.

In the mean time we have to take notice how the covenant was administred by him for the space of these twenty and eight years, for the abolishing of the old testament: that is to say, from the expiration of the second year, to the expiration of the thirti­eth year of his age. By his return out of Egypt. By his habitation in Nazareth. By growing up in age and quantity of body. The Recapi­tulation. By waxing strong in spirit. By manifesting his obedience in going up to Hieru­salem at the passeover, according to the law. By doing his Fathers bu­sinesse there at twelve years old. By returning with his parents, and by being subject to them in his great humility. By proclaiming the accepta­ble year of the Lord. By sending his messenger before his face in the spirit and power of Elias, and to be that Elias which was for to come. By the preparatory Baptisme of Saint Iohn. By being himself baptized by Saint Iohn. By praying, and by being testified from heaven by the Fa­ther, and by the holy Ghost. By going into the wildernesse, and by fasting there forty daies and forty nights. By submitting himselfe to be tempted by divine dispensation. By vanquishing the prince of devills. By ac­cepting the ministery of his Angells. It became him who humbled himselfe, and was made man for the redemption of all man­kinde, to be brought again out of Egypt; to dwell in Nazareth with his parents; to grow up in age and quantity of body; to wax strong in spirit; to manifest his obedience, by going up to [Page 112] Hierusalem at the passeover according to the law; to do his Fa­thers businesse there at twelve years old; to return with his pa­rents, and to be subject to them in his great humility; to pro­claim the acceptable year of the Lord; to send his messenger before his face in the spirit and power of Elias, who was also that Elias which was for to come; to prepare the people to entertain him, by the preparatory Baptisme of Saint Iohn; to be himselfe bap­tized by Saint Iohn; to sanctifie the element of water; and to be testified from heaven by the Father and by the holy Ghost; to go into the wilderness, and to fast there forty daies and forty nights; to submit himselfe to be tempted by divine dispensation; to vanquish the prince of devills, to accept the ministery of his Angells. And thus our sacred history doth put an end to his baptismall year, which was the thirtieth year of his age.

54 54. The Jewes send Priests and Levites to St. John. After that Saint Iohn had preached and baptized by the space of a year, and was had in great admiration among the people, for the severity of his life, the excellency of his doctrine, and the rarity of his Baptisme; and with great success in his ministry, had brought great numbers of people to repentance, and to his baptisme: The supream councill at Hierusalem, to whom it be­longed to take the care of religion, and things pertaining there­unto, and that nothing should be innovated, sent unto him priests and Levites, who were of the sect of the Pharisees, with commission to examine his doctrine and authority, to inform themselves who he was that took upon him so to do, without the approbation of their Synedrion. They being come, declare their commission, they first examine what he was, [...], Who art thou? It was the principall cause of their comming, to know who he was. And because the people were in expectation of the Messiah then to come, and all mused in their hearts of Iohn, S. Luc. 3.15 whe­ther he were the Christ or not; to examine him strictly whether he would profess himselfe to be the Christ. Which when Saint Iohn had absolutely and flatly denyed, then they ask him a se­cond question, [...]; what then; art thou Elias? an impertinent question, for how could he be Elias, whom they knew to be the son of Zacharias and Elizabeth, whose birth was so famous? But it seemes by this, that they held a [...] of the soul passing out of one body into another; a doctrine fetch'd out of the school of Pythagoras, and so thought, that the soul of Elias being entred into him, he might be the Elias, who according to the doctrine of the Scribes, should personally pre­cede the Messiah. Saint Iohn therefore who was Elias, S. Mat. 17.10 S. Mat. 11.14 S. Luc. 1.17 that Elias which was for to come, who went before him in the spirit and power of Elias, denyed himselfe to be Elias, and answered, I am not; because he was not Elias in the sense of their question and opinion. This begat a third question, for they were likewise in [Page 113] expectation of a great Prophet to be raised up among them, like unto Moses, Deut. 18.15. to whom they should all hearken: therefore they enquire concerning that Prophet. [...]; Art thou that Prophet? And when St. John who was a Prophet,S. Mat. 11.9. and more then a Prophet, had denyed himself to be that Prophet (for that Prophet was Christ); They persist to demand who he was, to the end that they might give an answer unto them by whom they were sent, and desire to know from his own mouth, whom he would set forth himself to be. He tells them who by person, even he whose comming was prophesied by the Prophet Isaiah. Isa. 40.3. And when they demanded further, why he took upon him to Baptize, seeing he had confessed himself to be none of those, who only, as they thought, might take upon them to Baptize by their own authority; he setteth forth his office and baptism, preach­ing Christ, and that he had been present among them, at his baptism (for I collect that these Pharisees were of those that came before unto his baptism, when Christ was baptised) and had been baptized by him, though then they did not know him. And this is the record of John, when the Jewes sent Priests and Levites from Hierusalem, to ask him, who art thou?S. Joh. 1.19. 20,And he confessed and de­nyed not: but confessed, I am not the Christ. And they asked him, what then? art thou Elias? and he saith, I am not. Art thou that Prophet and he answered, No. Then said they unto him, Who art thou, 21, that we may give an answer to them that sent us? what sayest thou of thy selfe? He said, I am the voyce of one crying in the wildernesse, 232, 23, 24, make straight the way of the Lord, as said the Prophet Esaias. And they which were sent, were of the Pharisees. And they aked him, and said unto him, why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet? John answered them, saying, I baptize with water, but there standeth (an incogitancie of the Translators, the word in the Greek is [...], and accordingly the vulgar Latine medius autem vestrûm stetit, there stood one among you) whom ye know not: He it is, who comming after me, is preferred before me, whose shooes latchet I am not worthy to unloose. This memorable occur­rence was at Bethabara; for saith the text; These things were done in Bethabara, beyond Jordan, where John was baptizing.

55 Chirst com­eth to Jordan the secod time to re­ceive the te­stimony of St. Jhon.The messengers being so answered, and departed; the next day St. John seeth Jesus himself comming unto him, not from the wilderness, but rather from Nazareth, Chirst com­eth to Jordan the secod time to re­ceive the te­stimony of St. Jhon. where he had con­tained himself privately with his mother, from the time of his temptation, to the end and expiration of his baptismall yeare: not doing any miracles, nor teaching, unless privately. And then at the latter end of December, which was the beginning of the one and thirtieth year of his age, he commeth to Bethabara a­gain, where St. John remained all this time and baptized, that so having received the testimony of his servant before all the [Page 114] people, he might begin to make himself more publiquely known, and by his divine doctrine and miracles, manifest himself to be the son of God, and the promised Messiah. St. John no sooner seeth him comming, but he cryed out in the audience of all the peo­ple, bidding them to see and observe, that [...] (demonstra­tively) that lambe of God that taketh away, or beareth ( [...], demonstratively again, as if he should say, who onely beareth) the sin of the world: the whole body of sin, as well originall sins as also all actuall sins, of the whole world, and of every particu­lar person, descending from Adam: for he is the Redeemer of all mankind. It is not that lambe which is offered twice every day at morning and at evening; it is not the paschall lambe so­lemnly eaten by all the congregation of Israel once a year, that can take away or bear the sinne of the world: but this is that lambe of God slain from the foundation of the world, who ta­keth away (saith he) or beareth the sin of the world. By lay­ing it on himself to bear it in his own person, by taking away the dominion of sin, to the end that it should not raign in our mortal bodies in this life; by taking away the imputation of sin, to the end that it should not condemn us in the life to come. And to the end that all the people should the better understand who he was, he recollecteth what he had told them before concerning him, adding withall, that he knew him not then, according to his bodily presence, notwithstanding that his preaching and bap­tisme, had no other end but to manifest him. But now, that he could confidently averre that this is he, because he had seen the holy Ghost to descend upon him; and because that he who sent him to baptize, had given it unto him for a token whereby he should know him.S. Joh. 1.29, 30, The next day John seeth Jesus comming unto him, and saith, Behold, the lambe of God, which taketh away the sin of the world. This is he of whom I said, After me commeth a man which is preferred before me; for he was before me. And I knew him not; but that he should be made manifest unto Israel; therefore am I come bapti­zing with water. 31, And Iohn bare record, saying, I saw the spirit descen­ding from heaven like a dove, and it abode upon him. And I knew him not: 32, but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the spirit descending, and remaining on him, the same is he which baptizeth with the holy Ghost. And having such infallible assurance, 33, he gave testimony to his divinity, teaching them to know Christ, [...] God and man; for saith he, I saw, and bear record, 34. that this is the son of God.

56 Thus began he to be manifested to the people by the ministery of St. John the Baptist; St. John te­stifieth Christ to two of his Disciples. and the next day after, Jesus walking that way, to the end that he might receive another testimony from him; St. John stood and two of his Disciples with him, to whom he said, Behold the lambe of God. Whereupon the two dis­ciples [Page 115] went after him. Which when Jesus perceived, he turned towards them, and demanded of them what it was that they sought. They intimate unto him, that their desire was to be his Schollars, and to hear his divine Doctrine. Wherefore they call him Master, and desire to know the place of his present a­bode. Iesus inviteth them home with him, and they went, and abode with him that day, for it was too late for them to return back, it being then about two hours before night. One of these two Disciples who followed Iesus, but not with intent to desert their master the Baptist (as indeed they did not at that time, nei­ther did Christ then call them to be his Disciples) was Andrew the brother of Simon Peter; the other not improbably conjectu­red to be St. John himself who wrote the story. They departing from him, after they had for that day been entertained by him; Andrew carefully seeks his brother Simon, finds him, tells him where and with whom he had been, assuring him by the testi­mony of St. Iohn, and by the gracious words which they had heard, that he whom they had found was indeed the Messiah. Upon his invitation Simon goes with him, whom when Jesus saw, he entertained him with the promise of a future benefit, told him that he was Simon the son of Iona, but that he should hereafter have another name, and should be called Peter. Which promise in time convenient he performed. And so we return a­gain to our Evangelist. Again, the next day after, Iohn stood, S. Joh. 1.35. and two of his Disciples; and looking upon Jesus as he walked, he saith, Be­hold the lambe of God. And the two Disciples heard him speake, 36, and they followed Jesus. Then Jesus turned and saw them following, and saith unto them, What seek ye? they said unto him, 37, Rabbi (which is to say being interpreted, Master) where dwellest thou? He saith unto them, Come and see: they came and saw where he dwelt, 38, and abode with him that day: for it was about the tenth hour. One of the two which heard Iohn speake, and followed him, 39, 40, was Andrew Simon Peters brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is being interpreted, the Christ. 41, And he brought him to Iesus. And when Jesus beheld him, he said, Thou art Simon the son of Iona, thou shalt be called Cephas, which is by in­terpretation, a stone. 42.

[...], The day following, that is to say, the day next 57 following after that St. Peter, had been so brought unto Christ by St. Andrew his brother; and been entertained with such a pro­mise, which was on the fourth day after that he came to his servant St. Iohn, and had been first proclaimed by him to be the lambe of God which taketh away the sin of the world: Christ goeth into Galilee. Jesus purposed to go forth into Galilee, and whether there, or upon the way, whether casually or because he sought him, that is not deter­mined: he found Philip a Citizen of Bethsaida, whom he called [Page 116] to be his disciple,Saint Phi ip first called to be Christs disciple. Bethsaida. saying, Follow me. Bethsaida was a town scitu­ated upon the west-side of the Galilean sea, in the tribe of Issachar, fiftie six miles from Hierusalem towards the north, which was at that time built into a fair city by Philip tetrarch of Iturea and Trachonitis; of which city were also Saint Andrew and Saint Pe­ter, who had been with Christ, but were not yet called by him to be his disciples. Saint Andrew was the disciple of Saint John, so was Saint Peter too in all probability, whom Saint Andrew found so readily in or nigh unto Bethabara, and brought him un­to Christ, neither of whom he then commanded to follow him as disciples, although he entertained them at the place of his abode, where they heard such gracious words, as it ravished Saint Augustine to think what it was that they might hear. What a blessed day did they passe? what a blessed night (said he)? who is able to tell us what things they were which they heard of the Lord? In Iohan. Tract. 8. Saint Philip therefore had the honour and prerogative to be first called by Christs own mouth immediately to be his disciple:The history of Nathani­el. he diligently sought and found Nathaniel, whose name by interpretation is donum Dei, the gift of God. And because there is no further mention made of him under that name in the new Testament, but only here, and in St. Ioh. 21.2. where it is said, that he was of Cana in Galilee; it is diversly con­jectured who he might be, whether Simon called also the Cana­nite: Act. 7.56. or Saint Stephen the protomartyr, because that Christ promi­sed that he should see heaven open, which Saint Stephen did in the act of his Martyrdome: or some master in Israel, such a one as Nichodemus was, learned in the law and in the prophets, who being a Rabbi was not chosen an Apostle, (although he alwaies continued a disciple) because that he would not make choice of the learned, but of the unlearned, to convert the world, as Aqui­nus saith:S. Mat. 10.3. S. Mar. 3.18. S. Luc. 6.14. or not rather Saint Bartholomew, because that Saint Philip and Saint Bartholomew are coupled together, so often as the Apostles are recited by name. Whatsoever he was, it seemes he was not altogether ignorant of the Scriptures, as neither was Saint Philip himselfe. And therefore he told him, that they had found him (the Messiah) of whom Moses in the law, and the prophets did write, and that the same was Jesus of Nazareth, the son of Joseph.

58 No doubt but they were both of them in expectation of the Messiah, and had often reasoned together concerning him, con­sulting the law and the prophets. Nathaniel denies not that the Messiah was then to be found, and might then also be found ac­cording to Moses and the prophets: but he diffideth the person of him whom they had found. Not in respect of his condition, whom it is likely that he knew; but of his person, that Jesus of Nazareth could not be He, for that no prophet, and therefore not [Page 117] that great prophet, was ever promised to come out of Nazareth. Besides that the place of his birth was evidently foretold to be Bethlehem in the land of Judah, by the prophet M cah. Mic. 5.2. He had not read, (I believe) or else had forgotten at that time, that which was spoken by the prophets,S. Mat. 2.23. that he should be called a Nazaren. This made him to demand, saying, Can any good thing come out of Nazareth? He did not believe that any prophet, and much lesse that great prophet, should come out from thence. Saint Philip inviteth him to come, and to see, namely to trust his owne eyes by seeing, and his own ears by hearing him. Na­thaniel readily obeyed him, and comming towards Jesus recei­ved this elogium or illustrious commendation from his owne mouth, Behold an Israelite indeed, an Israelite not in shew and appearance, but in deed and in truth: the carnall seed, the spi­rituall seed of Abraham; in whom there is no guile; he doth not say, in whom there is no sin, but in whom there is no guile: who hath spoken plainly, sincerely, and from his heart, what he hath doubted and disputed concerning me. Nathaniel per­ceived by this that Jesus knew him, outwardly, inwardly, by his face externally, and much more by his heart internally; and therefore demanded saying, [...]; whence knowest thou me? whence hast thou that knowledge of me, that thou canst know my heart? Christ told him, that he had it of himselfe, and that he had observed him before that Saint Philip called him, when he was under the fig-tree, (reading the Scriptures, it is likely, or at his prayers and devotions.) Nathaniel is here­upon convinced, acknowledgeth him to be the son of God, and the promised Messiah. Christ accepteth his confession, promiseth him a more full and perfect knowledge of himself, and that he should see greater things then these, in time convenient, for that he together with others should see heaven open, and the Angels of God ascending and descending upon him. Intimating thereby his resurrection, and ascention into heaven, with the ministry and attendance of Angells. The day following, S. Joh. 1.43, 44, 45, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathaniel, and saith unto him, We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. And Nathaniel said unto him, 46 Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Iesus saw Na­thaniel comming to him, and saith of him, Behold an Israelite indeed, in whom is no guile. Nathaniel saith unto him, 47, Whence knowest thou me? Iesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee. 48, Nathaniel answered and saith unto him, Rabbi, thou art the son of God, thou art the king of Israel. Iesus answered and saith unto him, Because I said unto thee, 49, [Page 118] I saw thee under the fig-tree, 50, 51. believest thou? thou shalt see greater things then these. And he saith unto him, Verily, verily, I say unto you, hereafter ye shall see heaven open, and the angels of God ascending and descending upon the son of man.

59 He was no sooner arrived in Galilee, but upon the third day following,Christ pre­sent at the mariage in Cana. which was the sixt day of the month of January, there was a mariage in Cana of Galilee; a city of Galilee, distant from Hierusalem sixty eight miles towards the north, called Ca­na of Galilee, for distinctions sake, because there was another Cana which stood upon the borders of Tyrus and Sidon in the tribe of Asser; S. Mat. 15.22. S. Mar. 7.24. of which the Syrophenician woman was, whose daughter Christ healed. Who they were who were then cou­pled together in wedlock, is not said. The bridegroom, or bride, or both, were doubtless of the acquaintance or kindred of the blessed virgin, and, if any of her kindred, then allied unto Jesus too, according to the flesh. At this mariage the mother of Iesus was, & that by solemn invitation, according to Saint Chrysostome, and by the like invitation Jesus himselfe and his disciples, those few disci­ples who made him their Master, and did adhere unto him; especially those foure which are named, Saint Andrew, Saint Peter, Saint Philip, and Nathanael, with him that is not named. Although at that time, Saint Philip only was properly his dis­ciple,S. Joh. 1.43. as being only called to the discipleship, sequere me, follow me. Ecce inter caetera filius virginis venit ad nuptias, qui cum apud patrem esset, instituit nuptias. Behold among other things the son of the virgin commeth unto the marriage, who when he was with the Father instituted marriage, saith Saint Augustine. He had honoured mariage, 1^st By divine institution, having made it his owne ordinance. 2^ly By the place of primary solemnization, the garden of paradise. 3^ly By the parties first joyned together in wedlock, Adam and Eve in the state of innocency. 4^ly By his own incarnation; for he was pleased to be born in wedlock. Now finally he would honour it by his own most gracious pre­sence, and the miracle that he would do, to the end that he might manifest his own glory, and that his disciples might be­lieve on him.

60 Whether they who were then married were rich or poor, it is needless to dispute. When the wine began to fail, and the blessed virgin perceived the defect, and that it would not be suf­ficient for the feast, she then told him of it, (for she that ponde­red all things in her heart ever since the first moment of his con­ception, thought it not fit to conceal from him that which she believed he could and would remedy, by his divine power and providence) vinum non habent, they have no wine, saith she, pri­vately, and that others might not be conscious to what she said. Iesus replyed, that he had no need to be told by her, for that he [Page 119] had designed a time for the doing of that which should be con­venient to be done. The blessed virgin did not sin by interce­ding in the behalfe of the new married couple, nor did she ask any thing that was unlawfull for her to aske, God forbid. Therefore he did neither reprehend her, nor reject her; The virgin neither re­prehended nor rejected. but told her, that although it did nothing concern either him or her to take care of the wine: although he had nothing to do with her as touching her care for the bridegroom, and for the guests, (for the words [...], will excellently carry both senses, What is that to me and to thee? what have I to do with thee?) yet that he had a time of his owne prefixing, which when it should come, he would then do that which should be fittest to be done. Upon which answer she conceives good hope, & therefore saith unto the servants, Whatsoever he saith unto you, do it. The Iewes had many washings and purifications by water, according to the tradition of the elders, for which use at that time there were set there six water pots of stone, after the manner of the puri­fying of the Jewes, containing two or three (some two, some three) metretae measures, or firkins a piece, in the whole accor­ding to some, one hundred sixty and eight gallons and three quarts or thereabouts, (but these men seem to be too punctuall, unlesse they would say how many of those water pots held two metretae, and how many three) others do cast up the recko­ning at foure hundred and fifty gallons. But to dispute the quantity, will be more difficult I suppose then profitable. Iesus commanded the servants to fil those water pots with water, and they in obedience to his command filled them up to the brim. By this he would declare the verity and truth of his miracle, and take away all cavills. They were water pots, not wine ves­sels, lest any one should think, that the wine dregs or lees left in the bottom, might give both taste and tincture to the water. They were water pots of stone, set or fixed in their places, made and placed there, for no other use but to contain water. There­fore [...], he saith unto them, he commandeth the same servants that filled them, and that immediately, to draw out and bear to the Architriclinus or ruler of the feast,Architricli­nus. a steward chosen of purpose for the present time and occasion, to whom it belonged to take care of the wine, and to proportionate what wine, and how much should be spent, also to praetaste the same, to the end that only good and wholsome wine might be set before the guests; to command the servants, and to order the feast every way. Therefore when the servants brought this wine, and told him that it had not been given unto the guests before; the steward according to his office tasteth it, and not knowing the miracle, called the bridegroom, praising and commending the wine, and telling him, that he had kept the best wine till [Page 120] the last, a course not usually taken by other men. And this was the first of his miracles publiquely wrought,Christ his first miracle. and before the peo­ple, to manifest his glory, and that his Disciples might believe on him; although peradventure secretly, privately, and out of the sight of men, he had done some miracles before, for divine ends, and had fasted forty dayes, and forty nights, which quoad substanti­am operis, in as much as concerneth the substance of the work done, was a miracle, and not the least. And the third day (saith the text) there was a marriage in Cana,S. Joh. 2.1.2, 3, a towne of Galilee, and the mother of Jesus was there. And both Jesus was ca led, and his Dis­ciples to the marriage. And when they wanted wine, the mother of Jesus saith unto him, 4 they have no wine. Jesus saith unto her, Woman what have I to do with thee? mine houre is not yet come. His mother saith unto the servants, 5, whatsoever he saith unto you, do it. And there were set there six water pots of stone, after the manner of the purifying of the Iewes, 6, containing two or three firkins a piece. Jesus saith unto them, fill the water pots with water, and they filled them up to the brim. And he saith unto them, 7, 8, Draw out now, and beare unto the governour of the feast, and they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants which drew the water knew) the governour of the feast called the bride­groome, 9, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunke, then that which is worse: hut thou hast kept the good wine untill now. 10, This beginning of miracles did Iesus in Cana of Galilee, and manifested forth his glory, and his disciples believed on him. 11.

61 Here it is expedient that we should observe something con­cerning miracles, and the causes of them; for so much as the miracles of Christ do belong to his administration of the covenant in the flesh.Concerning miracles what they are. Miracles are [...] admirations, because they strike the hearts of men with wonder and amazement. They are [...], portents or prodigies. They are [...] signs and significa­tions of Gods divine power and presence. They are [...]. virtues, powers: the effects of divine vertue and power. They are [...] violent and efficacious effects besides, above, or a­gainst nature. There be in art many wonderfull and admirable things, which yet have been done by art, and seem incredible! the Babylonian Gardens, the Egyptian Pyramides, the lake of My­ris, the stately tombe of Mausolus, the temple of Ephesus, the inventions of Archimedes, and such like. But for as much as they did not utterly and absolutely exceed all humane power and skill, nor yet were besides, above, or against nature, they were great and wonderfull workes indeed: they were not miracles. There be many strange portents, and prodigies in nature, mon­strous births, dreadfull comets and apparitions in the air, which though wonderfull in our sight, yet because they do not utterly [Page 121] and absolutely transcend nature, and because that some Philoso­phicall cause or reason may be assigned for them, quoad rem & substantiam rei, in as much as concerneth the thing it self, and the substance of it, they are not miracles. Miracles therefore which are miracles indeed, quoad rem & substantiam rei, are ei­ther besides nature, which is when there is an immutation of that order which nature observeth by a perpetuall law, for the producing of the miracle. For so the sun and moon stood still at the word of Josuah at one time; and at another time the sunne went back ten degrees, for a sign to Hezechia. Or else secondly,Jos. 10.13. Isa. 38.8. S. Joh. 9▪ 7. they are above nature, which is when such an effect is immedi­ately produced which nature cannot bring forth, as when a blind man is immediately (though born blind) made to see. Or when he that is lame from his mothers wombe, is presently,Act. 3.7. and with­out the application of any external means made to go. Or third­ly, contrary to nature, as when the fire which yet had its naturall disposition to burn, could neither burn nor cinge the garments of the three children, though it had slain those that took them up.Dan. 3.27. Nor the Lyons rend or devour Daniel, which had the mastery of his accusers, and brake all their bones in pieces,Dan. 6.24. or ever they came at the bottome of the den. The Devils, and by their instigati­on wicked men, have their [...], and quoad rem, & substan­tiam rei, they have done, and can do miracles. The enchanters of Egypt did the same things that Moses and Aaron did;Exod. 7 12, 22. for they cast down their rods, and they became Serpents. They turned the Rivers into blood. They caused the frogs to come up, and to cover the land of Egypt. Exod. 8.7. [...] 2 Thes. 2.9. And the comming of Antichrist must be (as St. Paul saith) after the working of Satan, with all power and signes, and lying wonders. With true miracles, if the thing it self or substance of the thing be respected, not in appearance only, and by imposture, (he shall work miracles, saith Hippolytus, by cleansing the leapers, by raising the paralytick, by casting out Devils, and it may be so) but yet lying wonders, because directed to an undue end, and to av cuchlies.

Miracles therefore, which are true miracles, omnibus suis nu­meris 62 & partibus perfecta, perfect in all parts and numbers,True mira­cles, and the causes of them. The efficient cause. and which are contradistinguished to lying miracles, must be known and distinguished by the true and proper causes of them. For first the efficient cause is God himself. And God doth miracles two man­ner of wayes; mediately or immediately. Mediately by his ser­vants, the Prophets and Apostles, and others also to whom the power of working miracles hath been concredited. Hitherto re­fer all those miracles which Moses did in the land of Egypt, in the red Sea, and in the wilderness. That Josuah divided the ri­ver Jordan, to open a passage for the people of Israel into the land of promise. That at the sound of the trumpets of rams hornes, [Page 122] the walls of Hiericho fell flat to the ground. That at his com­mand the sun, and the moon stood still, for the space of a day. That Elijah and Elisha raised the dead to life again. Hitherto al­so are to be referred all those miracles which were done by the Apostles, and primitive believers. A gift which Christ gave unto his Church to serve for a time. These signes shall follow them that be­lieve. S. Mar. 16.17 In my name they shall cast out Devils, they shall speake with new tongues: They shall take up Serpents, and if they drink any deadly thing, it shall not hurt them: they shall lay their hands on the sick, and they shall recover. 18. His immediate miracles are properly said to be the creation of the world: the divine and wonderfull preservation of it: but above all, the redemption of all mankind by Christ. In which work there are three sorts of miracles. Some, in persona mediatoris, in the person of the mediator himself, such is that u­nion of natures which is not naturall,S. Joh. 1.14. the word made flesh: God and man hypostatically united in one person; the hypostaticall union. Some, propter personam mediatoris, for the person of the media­tors sake. Such was that wonderfull birth which was of a wo­man,Isa. 7.14. without a man, and she a pure virgin too. Some, ab ipsa persona mediatoris, from the person of the mediator himself: and such were all those miracles which Christ did, comming in the flesh by divine dispensation, S. Joh. 20.30, 31. which are written by the Evangelists, and many more then are written of him.

63 The matter of Christ his miracles, in qua, in which they were, it was the divers miseries and calamities of men,The matter of Christs miracles. sickness, blind­ness, lameness, hunger, death, and such like, for the amoving whereof miracles were done, by curing the sick, by giving sight to the blind, by restoring limbs to the lame, by feeding the hun­grie, by raising the dead. The matter of his miracles, ex qua, from which they did proceed, it was his own divine power, the true and proper cause whereby all his divine miracles were effected.S. Luc. 11.20 The matter of his miracles, circa quam, about which they were wrought, it was the kingdom of Satan which he would destroy, and the sins of men which he would remit. Satan like a strong man armed, kept his palace, and his goods were in peace; till Christ a stronger then he came upon him, and took from him all his armour wherein he trusted, even all his [...], and all his [...], his lying wonders and miracles, by his own miracles, whereby he was declared mightily to be the son of God, and so di­vided his spoils,S. Luc. 11.22 as to deliver the sinfull souls of men out of his captivity.

64 The formall cause of his divine miracles, quoad modum operan­di, The formal cause. in as much as concerneth the manner of operation, is very va­rious. Sometimes he wrought his miracles by curing diseases only by his word, S. Mat. 9.2. S. Mat. 8.13 if the party were present, as the paralytick man. Or if the party were absent, as the Centurions servant. Some­times [Page 123] he wrought his miracles by curing diseases by his word, together with a touch of his hand, as in the leper: S. Mat. 8.13. and some­times by permitting the sick, and diseased to touch him, as once he did the woman who was diseased of an issue of blood twelve years. Sometimes he maketh use of means, and things naturall, S. Mat. 9.22. for effecting of his divine miracles above nature. For once with five loaves and two fishes only, he fed above five thousand men, besides women and children, so that they did all eat, and were filled. Once also with seven loaves, and a few little fishes,S. Mat. 14.20 he fed about four thousand men, besides women and children, so that they did all eat and were filled. S. Mat. 15.37 If it were naturall to be fed and satisfied with bread and fish, as by means and things naturall, the miracle was in the proportion: it was miraculous to feed and satisfie so great a multitude with so small a quantity. Sometimes he maketh use of means, and things not naturall or proper, it was when he made clay, and annointed the eyes of him that was born blind, who having washed in the pool of Si­loam, receiv'd his sight.S. Joh. 9.7.

Christ his miracles in respect of the finall cause, or ends for the 65 which they were wrought, were for two purposes: The finall cause. for the glory of God; and for the utility and profit of men. I say, first for the glo­ry of God. For we read in the Gospell, that when he had cured him that was sick of the palsie, and had also remitted his sins, saying, Thy sins be forgiven thee. Howsoever some of the Scribes said within themselves, This man blasphemeth: (because he at­tributed that unto himself, being but a mere man, as they suppo­sed, which belongeth only unto God: namely to forgive sin, ac­cording to that of the Prophet, I, Isa. 43.25. even I am he that blotteth out thy transgressions for my own sake) yet when the multitude saw it, they marvelled, and glorified God,S. Mat. 9.8. which had given such power unto men. Certainly Maldonats note upon the place is not amiss:Observation. That like as the divinity of Christ, communicated to his huma­nity, the power of doing miracles; Even so the power is dirived from Christ the head, unto the ministers of his Church to forgive sins. Christ is the Lord, he as God hath the key of authority; to re­mit sins, tum quod culpam, tum quod poenam, as well in respect of the fault and guiltiness of sin, as also of the consequent punish­ment due unto the same, as God and man he hath the key of excellency to remit sins upon his own merit. His ministers have a ministeriall key, to remit sins in the name, and by the power of Christ. For, was this spoken by Christ, and written by St. Mat­thew for our Instruction? Hath God given such power unto men, as to pronounce the pardon of sin to the sick man in his bed? Is the doctrine of confession and absolution, agreeable as well to the Scriptures, as also to the practice of the Church both present, and primitive? then may every one who is a minister of the word [Page 124] and sacraments, (a priest in sacred orders) rightly and duly or­dained to his office and function, (upon good information of faith and repentance) say to the sick sinner in his bed, thy sins are forgiven thee. Or, by his authority committed unto me, I ab­solve thee from all thy sins in the name of the Father, and of the Son, and of the holy Ghost. For absolution as well private as publick, belongeth principally, yea properly, and by vertue of his office, to the minister, as Christ his Ambassadour in his ministeriall fun­ction. But of this we dispute no farther, but return again to the 66 matter.

Christs his miracles for the glory of God upon three respects Christ his miracles were wrought for the glory of God, more particularly upon three respects: 1^st Because that Christ is there­by mightily declared to be the son of God, and the promised Messiah. Saint John the Baptist did no miracles: therefore when he sent two of his disciples unto Christ to aske him this question, saying,S. Mat. 11.3. Art thou he that should come, or do we look for another? he pleadeth his miracles in evidence of his divinity, The blind (saith he) receive their sight, and the lame walk, the lepers are clensed, the deaf hear, the dead are raised up, and the poor have the Gospell prea­ched unto them. As if he should say, I who do all these things, and am preached to be him; who else am I but the son of God, and the promised Messiah? 2^ly Because the doctrine of the gospell is thereby confirmed. Believe me that I am in the Father, and the Father in me; S. Joh. 14.11 or else believe me for the very works sake. We read, that when God offered a signe or miracle unto king Ahaz, to the end that he might believe the words which were spoken unto him by the mouth of the prophet Isaias, he refused, saying, I will not ask, Isa. 7.12. Judg. 6.17.37, 39. S. Mat. 16.4. neither will I tempt the Lord. Gideon required a signe or miracle, and he had it more then once or twice. The Phari­sees required a signe, and are sharply reproved, and the signe de­nyed. Thus their actions agreed not unto their ends. Ahaz out of pride,2 King. 16. or peradventure out of that trust and confidence which he reposed in the strength and power of Tiglath Pileser king of Assyria, refused the miracle; and to contemn or refuse a signe or miracle when God shall offer it, is a sin. The Pharisees were a generation of proud hypocrites, who had before hand set up a resolution not to believe on him, whatsoever he should say, or whatsoever he should do: therefore when they require a miracle, out of pride and curiosity, they are condemned and re­jected. But Gideon in his humility did aske a signe, for the con­firmation of his faith in the promise of God. It is no example for us now; for the gospell is sufficiently confirmed by miracles, we must believe, and have recourse unto the ordinary signes: the sacred and mysterious sacraments. To refuse or contemn them is the sin of Ahaz. Lastly they make for the glory of God, because thereby he breaks the serpents head, and destroyes his kingdom. [Page 125] Sathan erecteth his kingdome among men by his works. When the Jewes boasted that they were the seed of Abraham, and the sons of God, Christ told them, that the devill was their father,S. Joh. 8.48. 1 Joh. 3.8. because they did their father's lusts. The lusts of the devill are his works, but Christ hath destroyed them. He destroyed them by his miracles, for he cast out devills, he purified the minds of men, he remitted sins, he raised the dead; nay he himselfe dy­ed and rose again,Rom. 6.9, 10, 11. to the end that we also should die unto sin by vertue of his death, and rise again unto newnesse of life, by ver­tue of his most blessed and glorious resurrection. So the glory of God was the primary, and more principall end of his Divine miracles.

But the Secundary and lesse principall end was the utility 67 and profit of men: 1^st and more specially of those men,The secun­dary or lesse principall end. who had the present benefit, & were healed, and cured, and were raised from the dead; for sicknesse and death being the effects of sin, they were hereby taught to believe, and to hope for greater mer­cies. The wages of sin is death, the bodily death, the spirituall death, with all manner of sicknesses and diseases of the body, tending to the bodily death; and with all manner of sicknesses and diseases of the soule, as griefe, anger, anguish, horrour, dread, presumption, desperation, tending to the spirituall death. Adde here, all those evills in the city which the Lord hath done; by war, by pestilence, by famine; also all private crosses and losses, in the particular goods and estates of men. But the gift of God is eternall life through Jesus Christ our Lord. 2^ly For the Church, Rom. 6.23. and for all her members generally, and that first, to the end that if any man be sick or diseased, he may look up unto Christ the true physician. He that hath wrought all his Divine miracles, im­mediately and mediately; He that hath wrought his miracles in all the miseries and calamities of men; He that hath wrought all his miracles by his own divine power and vertue; He that wrought his miracles to destroy the kingdome of Sathan, and did remit the sins of men; He that wrought his miracles by his word only, to them that were present, to them that were ab­sent: He that wrought his miracles by his word, together with a touch of his hand, or by permitting the sick and diseased to touch him: He that wrought his miracles, sometimes by means and things naturall, sometimes by means and things not naturall or proper; It is he who forgiveth all thine iniquities, Psal. 103.3. who healeth all thy diseases. 2^ly To the end that if any man would have a strong faith, not to faint or waver in the day of temptation; if he would believe all the articles of the faith, and all the mysteries of christian religion faithfully; he should then come to the miracles of Christ. He hath wrought all his miracles for the glory of God. By these he was manifested to be the son of God and the pro­mised [Page 126] Messiah. By these the doctrine of the gospell is confirmed. By these the kingdome of Sathan is destroyed. Who shall doubt? who shall waver? who shall faint, having his faith confirmed by so many wonderfull miracles? 3^ly To the end that if any man would clense his waies (as holy David counselleth his young man to do) by taking heed thereto according to the word of God; he should then have before his eyes the miracles of Christ. To pray to him that opened the blinde eyes, that he would open the eyes of his understanding, to behold the wonderfull things of his law; that he may see his own sinfull condition which is by nature, the mercie of God, and the merits of Christ, to the end that he may know him, Phil. 3.10. and the power of his resurrection, and the fellow­ship of his sufferings, being made conformable to his death. For the excellency of which knowledge-sake, Saint Paul accounted all things but losse. To pray to him that restored feet to the lame, that he would turn his feet out of every evill way, lest he walk in the counsell of the ungodly, to tread in the paths of pride with the proud, of covetousnesse and voluptuousnesse with the co­vetous and voluptuous. To pray to him that opened the deafe ears, thar he would open his ears, so as that he may hear, and be obedient unto his most holy and most blessed word: Seeing not the hearers only, Rom. 2.13. but they that hear it and do it, shall be justified. To pray to him that cast out devills, that he would cast out the sug­gestions and first motions of sin, whereby the devill is in every one of us, for that all they who receive those first motions and suggestions with delight and consent unto them, and reduce them into act, and persevere in the act without repentance, have fulfilled the lusts of the flesh, having nothing else to expect in their hardness and impenitent heart, but that dreadfull doom denounced by Saint Paul, Gal. 5.21. They which do such things shall not inhe­rit the kingdome of God. Finally to pray to him that raised the dead to life again,S. Joh. 11.43. and called Lazarus out of his grave, saying, Lazarus come forth: that he would so raise him from the death of sin, unto a life of righteousness in this world; that when the trump shall blow, and the graves shall open, and the earth sur­render, and the vast and huge seas yield forth those whom they have devoured, he may then see God in the land of the living, being raised to life immortall by him,S. Joh. 11.25. who is the resurrection and the life,

68 This great miracle so wrought in Cana of Galilee, and the nuptiall solemnities being ended; Jesus went directly to Caper­naum. Jesus goeth to Caperna­um. It was a great mart town, pleasantly scituated by the sea of Tiberias, and was the metropolis of Galilee, having com­merce with Tyrus and Zidon, which were distant from it about forty and foure miles; and Capernaum it selfe was from Hieru­salem about fifty and six miles, in the tribe of Issachar, being [Page 127] supposed to be the meditullium of the twelve tribes,S. Mat. 9.1. and is said to be his owne city, because he came often thither, preached, and did many great works there. Hither he came, accompanyed with his mother, his brethren, and his disciples. And because the feast of the passeover drew near, and he himselfe intended to go up to Hierusalem, and to be there at that feast, to the end that he might manifest himselfe there, by his divine doctrine, and by his miracles; he stayed not many daies in Capernaum at that time, but departed from thence with his disciples. They were yet his disciples but by agnition and familiarity, he intended to have them to be his disciples by vocation and by adhaesion, A three-fold adm [...]ssion of the disciples. and then to go up to Hierusalem attended by them. The order of the Evan­gelists therefore must be observed. Saint John saith, After this, (this his first miracle so wrought, and the nuptiall solemnities ended) he went down to Capernaum, he and his mother, and his bre­thren, and his disciples, (who were admitted to be his disciples by knowledge of him, and by acquaintance and familiarity with him) and they continued there not many daies. And the Jewes passeover was at hand, and Jesus went up to Hierusalem. S. Joh. 2.12, 13. But first his disciples were gone to employ themselves in their own professi­on, for they were fishers. S. Mar. 1.16, 17, 18, 19, 20. S. Mat. 1.18, 19, 20, 21, Therefore Jesus (as Saint Matthew saith, and with him Saint Mark almost totidem verbis) walking by the sea of Galilee, saw two brethren, Simon called Peter, and An­drew his brother, casting a net into the sea, (for they were fishers.) And he saith unto them, Follow me, and I will make you fishers of men. And they straight-way left their nets and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. And they immediately left the ship, 22. and their father, and followed him. They followed him, yet not so, but that they returned again to their ships and nets to fish, and to ac­quire a livelyhood for themselves and for their families, though he had called them to be his disciples.S. Luc. 5 1, And it came to passe (after this) that as the people pressed upon him to hear the word of God, he stood by the lake of Genezareth. 2 And saw two ships standing by the lake, but the fishermen were gone out of them, and were washing their nets. 3, And he entred into one of the ships which was Simons (whom before he had called to the discipleship) and prayed him that he would thrust out a little from the land: and he sat downe and taught the people out of the ship. Now when he had left speaking, 4, he said unto Simon, Lanch out into the deep, and let down your nets for a draught. And Simon answering, said unto him, Master, 5, we have toiled all the night, and have taken nothing; neverthelesse at thy word I will let down the net. And when they had this done, they inclosed a great multitude of fishes, and their net brake. 6, And they beckoned unto their partners which were in the other ship, that they should come and help [Page 128] them. 7, 8, And they came and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus feet, saying, De­part from me, 9, for I am a sinfull man, O Lord. For he was astonished and all that were with him, at the draught of the fishes which they had taken. 10, And so was also James and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not, from hence­forth thou shalt catch men. 11. And when they had brought their ships to land, they forsook all, and followed him.

69 By the custome of the Hebrew tongue (as venerable Bede ob­serveth) every gathering together of waters is called a Sea, be they sweet or salt. Hence the sea of Galilee, The sea of Galilee. which was little more then foure miles broad, and in length from the north to the south not above twelve miles, obtaineth the name of a sea. The sea of Galilee, because it bordered upon Galilee. The sea of Tiberias, from the city Tiberias that stood upon the shore of it. The lake of Genezareth, whether so called, à crispantibus aquis, because the waters of that sea or lake, are continually moved, and as it were curled by the winde; if not rather from the plea­santness and fruitfulness of the soile, lying upon the north side of it. The water of this sea is said to be very sweet and pleasant, abounding with fish, for which cause many fishers inhabited thereabouts, had boats, and caught great store of fish. These things therefore being thus transacted at the sea of Galilee, and when the disciples who were called before, seeing the miracu­lous draught of fishes, and receiving his promise that from thence­forth they should catch men, had forsaken all to be his disciples by adhesion: Then Jesus goeth up to Hierusalem Christ goeth up to Hieru­salem. to the passeover. It was the second passeover after his baptisme, and in the one and thirtieth year of his age. And being come thither, he first of all visiteth his Fathers House, He visiteth the temple. findeth it sacrilegiously pol­luted and profaned, a market was kept there, sheep, oxen, and doves were sold, and money was exchanged in the temple. This market was not kept in the temple it selfe, if by the temple you understand the sanctuary and other sacred places, where divine offices were performed; nor in Solomons porch, which was the court of those that were clean; nor in that spacious and beauti­full court built by Herod, into which the Gentiles might come to do their devotions; therefore called vestibulum gentium, the porch or outward court of the gentiles. But yet, within the sept or verge of the temple, upon holy ground, within the outer­most enclosure; for the temple is the sanctuary, and all that which is enclosed with it. Nor was this market weekly or monthly, but once a year, and at the passeover; nor yet were the oxen, and sheep, and doves, bought or sold for common and ordinary, but only for sacred and religious uses.

70 The occasion of which market was this, the Jewes were bound [Page 129] to feast before the Lord in the place which he should choose to put his name there; thither therefore must they bring the tithe of their corn, of their wine, and of their oyle, and the firstlings of their herds and flocks. But because this could not be done by those that came from far, it was indulged unto them to bring up money, and to bestow it there on those things which they should have brought up by the law, as is plain to be seen, Deut. 14.Deut. 14.23, 24, 25, 26. Now to the end that they might have these things at hand, and no other but such as had been first inspected by the priests, and had obtained approbation and allowance from them, to be such as were warranted by the law to be brought and offered to God; And to the end that they who came out of for­raigne parts, might not be destitute of current coin, therefore the mony-changers had their tables, and did sit there. And this was the occasion of that market in the temple, (which when it began first so to be profaned we do not finde.) A thing doubtless both good and necessary, had it not been in the temple: but God who is jealous of his worship, is no less jealous of the place of his worship. He will not hold him guiltless that shal profane his name, neither will he hold him guiltless, who shall profane the place which is dedicated to the honour of his name. Therefore when he had driven them all out of the temple with a scourge of small cords, and the sheep and the oxen, and poured out the changers money, and overthrowne the tables; thereby manifesting his divine power and pleasure which no creature is able to resist, (for we need not think that it was the fame of that miracle which he wrought in Cana, or any other miracle, or the opini­on which they had of him for that miracles sake; or any extra­ordinary, fyery, or sidereous brightness or sparkeling in his eyes or face, that made them not to lift up a hand against him) and thereby given occasion unto his disciples,Psal 69.9. either then or at some other time, most likely after his resurrection, to remember that it was written of him in the book of Psalmes, The zeal of thine house hath ea [...]en me up. I say then he commanded them to be on­ly taken away, not condemning the market nor the merchandize, but only the holding of the market in that place [...] make not my fathers house an house of merchandize. S. Joh. 2.13, 14, And the Jewes passeover was at hand, and Jesus went up to Hieru­salem. And found in the temple those that sold oxen, and sheep, 15, and doves, and the changers of mony fitting. And when he had made a scourge of small cords, he drove them all out of the Temple, 16, 17. and the sheep and the oxen, and poured out the changers mony, and overthrew the tables, And said unto them that sold doves, Take these things hence, make not my Fathers house an house of merchandize. And his disciples remembred that it was written, The zeal of thine hous hath eaten me up. 71

This which Christ did, sorely startled the Jewes, principally [Page 130] the chief priests and scribes who were of the Synedrion, and had the care of religion, The Jewes offended, re­quire a sign. and were by their office to see that nothing should be innovated in the Church, therefore they require him to manifest his authority and extraordinary mission, by some mi­racle visibly, and before their eyes; for so came Moses and the Pro­phets. Neither is it tolerable that any private person, by his own private authority should innovate any received rite or cu­stom in the Church. Therefore if his commission were immedi­ately from God, it was altogether necessary that he should mani­fest it by some present miracle. It was that which he had done, he came with commission from God to purge his temple, and he manifested that his commission by the miracle which he did. For what greater miracle, then that one man with a little whip, should drive out so great a multitude, with the sheep and the oxen, poure out the changers money, and overthrow the Ta­bles? A greater miracle it was (saith Origen) then that where­by the water was turned into wine, for so much as the matter of that miracle was inanimate,Christ promi­seth a sign. but here the wits of many thou­sands are subdued by miracle. But seeing they would not see that which was done before their eyes, he tells them that he would shew them the greatest signe; namely that when they should dissolve that Temple, in three days he would raise it up. Which when the Jewes heard, and thinking that he had spoken of the inanimate temple, they derided him as Theophylact observes; telling him that the Temple, having respect unto that very Tem­ple in which they then were (yet not as it was lately raised into that magnificent structure by Herod, but as builded, and in buil­ding by Zorobabel,) was forty and six years in building. Herod indeed finished his wotk almost in three years, nay in a year and six months, saith Josephus, having provided the materialls in six years and an half before. But the Temple of Zorobabel was forty and six years in building,2 Chr. 36.22 Ezr. 1.1. or thereabouts, if you compute from the first year of Cyrus, when he began first to raign over the Persians, (although he could then decree nothing concern­ing the Jewes): but not, if you compute from the one & twentieth year, which was the first year of his raign over the whole king­dome, he having then taken in Babylon, and added it to his own kingdom (when he made the proclamation;) for so you shall find but twenty four years, from the going forth of the decree in that one and twentieth year, and the Jewes licensed to return, (who presently in the seventh moneth, set the Altar upon his ba­ses, and offered thereon the daily sacrifices) to the sixth year of the raign of Darius, in which year notwithstanding the seventeen years interruption by Cambyses, it was fully finished. But he spake not of that Temple, the matter whereof was wood and stone, but of his own body which properly is that temple in which [Page 131] the divinity it self dwelleth by the hypostaticall union; a figure whereof was that materiall temple which the Jewes had. And in­deed had they dissolved that temple, he could have raised it up in less then three dayes; he could have raised it in a moment only by his word. But because they dissolved this Temple, the temple of his body, he could not by divine dispensation raise it, but in three days: For the types, and prophecies of the scripture must be fulfilled in him. It was a parable which the Disciples themselves, to whom he did not then, nor afterwards expound it, understood not till after his resurrection. 72

How be it at that feast he did many miracles, and for those mi­racles sake many believed on him; to whom being perswaded but only by his miracles, he did not commit himself, because he knew their hearts, and that they were not firmly rooted, and would peradventure fall off again. Then answered the Jewes, S. Joh. 2.18, 19, and said unto him, what signe showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this tem­ple, and in three dayes I will raise it up. Then said the Jewes, forty and six years was this temple in building, 20, 21, and wilt thou reare it up in three dayes? But he spake of the temple of his body. When therefore he was risen from the dead, his Disciples remembred that he had said this un­to them: and they believed the Scripture, 22, and the word which Jesus had said. Now when he was in Hierusalem, at the passeover in the feast day, many believed in his name, 23, 24, 25. Nichodemus when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men; and needed not that any should testifie of man: for he knew what was in man. Among these, Nichodemus a Ruler of the Jewes, and a Master in Israel, being attracted by those miracles (which yet are not written) was one, but was desirous to be further con­firmed by his heavenly doctrine: for, as St. Chrysostome saith; They who are more gross, are drawne by signes, but they who are more rationall by prophecies or by doctrine, Apud Aquin. in Ca­tena. He therefore came unto Jesus by night, acknowledgeth him to be a master, and his master, and that he had by his miracles approved himself to be a teacher come from God. Him Christ in­structeth wonderfully concerning the necessity of regeneration; of faith in his death; concerning the love of God towards the world, & condemnation for unbelief. As it is in the third chap­ter of the Gospell by Saint Iohn, from the beginning of the chapter to v. 21. But our sacred History leaveth those things to expositers.

The paschall solemnities being ended, Iesus came from Hieru­salem 73 into Iudea, Christ com­eth from Je­rusalem into Iudea, and baptizeth. together with his Disciples, [...], and staying there some time with them, but how long it is not men­tioned, he baptized, saith the text; as if it should say, he bapti­zed them. For it is congruous, that they who were to admini­ster that great and venerable Sacrament unto others, should first [Page 132] receive it themselves; and how could they receive it but of Christ his own hands? They being baptized by him, baptized o­thers for him, and as his ministers, in no other manner then they themselves had been baptized by him, in the name of the Father, and of the Son, and of the holy Ghost. This indeed is not expressed in the Scripture, and I know that many grave and learned Au­thors both ancient and modern do dissent from this; some thinking that he baptized none with his own hands; some, that he baptized only the Apostle St. Peter, and by him the other Di­sciples; some, that he baptized all the Apostles, but most pro­bably after his resurrection: our History is not to dispute these things severally. I think it rightly deduced from the text, that he baptized with his own hands his Disciples, at that time in Judea where he then was, though it be not literally expressed that he did baptize them, no more then it is said particularly where, whom, or how he did baptize. And this I thought good for the order of our History, to premonish the Reader: The Apostles themselves (or as many of them as were called to be his Dis­ciples (for as yet they were not made his Apostles) being first baptized; then did he dispence his Baptism by their ministery un­to others, baptizing them also in the name of the Father, and of the Son, and of the holy Ghost. Whereupon much people came and were baptized of them in this manner. And because the people magnified his baptism, some of the Disciples of St. John, zealously affected in their masters cause, stood up for his baptisme, (which they feared would by means of this new bap isme be totally neg­lected) and disputed with the Jewes about purifying; They con­tending (as St. Chrysostome saith) that the baptism of their ma­ster ought to be preferred before the baptisme of Christs Disciples, as if it had some greater thing: these (as St. Augustine saith) affirming Christ to be the greater, and that therefore men ought to come unto his baptisme. At that time St. Iohn who was not yet cast into prison, being gone from Bethabara, was baptizing in Aenon, Aenon. which was a certain town scituate on the west side of the river of Jordan, forty and two miles from Hierusalem northward, at the distance of two miles from Salim, another town lying to­wards the east side of Jordan forty miles off Hierusalem towards the north,Gen. 33.18. a place of note, because that Iacob sometimes dwelt there. He went thither to have the better opportunity of water, for as yet much people came unto his baptisme. To end the con­troversie, they appeal unto St. John himself, telling him that the same person who had been with him beyond Jordan at Bethabara, whom he had baptized, and to whom he bare witness, that he had now separated himself, instituted a new baptisme, and that his Disciples did baptize, and that men preferred that baptism of theirs before his, and resorted unto him to be baptized in far [Page 133] greater numbers. For saith the text, After these things, S. Joh. 3.22, came Je­sus and his disciples into the land of Judea, and there he tarried with them, and baptized. And John also was baptizing in Aenon, 23, neer to Salim, because there was much water there: and they came and were baptized. For Iohn was not yet cast into prison. 24, 25, Then there arose a que­stion between some of Iohns disciples and the Iewes about purifying. And they came unto Iohn, and said unto him, Rabbi, he that was with thee beyond Iordan, to whom thou barest witnesse, 26. behold the same bap­tizeth, and all men come to him. Whereupon Saint Iohn taketh occasion to preach unto them that most excellent Sermon, con­cerning the person, merits, and office of Christ, the sum and substance of all the Evangelicall doctrine, from v. 27. to the end of that third chapter.

And here to the end that our history be not lame, we must lay 74 down something briefly concerning Christ his baptisme, Concerning Christ his baptisme. and that as well concerning the name, as also touching the thing it selfe. The word Baptisme is derived from the verb [...], or [...], which is to plunge or dip into the water; as they do that wash any garment, or themselves. So that baptisme The word Baptism. according to the meaning of the word, is plunging, dipping, or washing in wa­ter. In the Scripture it is taken sometimes in a common sense, for all manner of washing and purifying by water: but more espe­cially such as the Iewes had, either by Mosaicall institution,S. Mar. 7.3, 4. or by Pharisaicall tradition. Sometimes it is taken in a singular or spe­ciall sense, and that either metaphorically, so that by baptisme is meant the cross, affliction, martyrdome,S. Mat. 20.22 which is Baptismus sanguinis, the baptisme of blood. Or Synecdochically, so that by baptisme is meant the effusion of the visible gifts of God, and the graces of the holy Ghost, powred forth upon the Apostles; which is baptismus flaminis, the baptisme of the spirit. Some­times in a most proper and theologicall sense and meaning,Act. 1.5. so that by baptisme is meant that great and venerable sacrament of the new testament, whereby we are initiated in Christ, and conse­crated to him: and wherein we are made members of Christ, children of God, and inheritors of the kingdome of heaven; which is baptismus fluminis, the baptisme of water;S. Mat. 28.19 Baptisme de­fined. Christ his bap­tisme. It must be defined to be the sacrament of our purgation, whereby we are received into the Church of God, that we may be numbered with, and have our inheritance among the children of God. An happy sacrament of our water, saith Tertullian, because the sin of our pristine blindenesse being washed off, we are enlarged to everlasting life, lib. de Bapt. cap: 1. The Iewes had their purgati­ons and purifications by water; so had the Gentiles too, as in the solemnities of Isis or Mithra: but Christ his baptisme is the peculiar washing of us that are christians. Those Leviticall wa­shings which the Iewes had, could not make him clean that was [Page 134] washed,Heb. 9.10. as touching sin; for so much as they were but carnall ordinances imposed on them untill the time of reformation. The priests of Isis washed foure times a day, and the priests of Me­thra they washed often; and the more they washed, the fouler they were. But baptisme saveth us, (not the putting away of the filth of the flesh, 1 Pet. 3.21. but the answer of a good conscience towards God) by the resurrection of Iesus Christ.

75 The parts of it are two; there is the externall part, and there is the internall part;The parts of Baptisme. that is to say, the outward visible signe, and the inward spirituall grace; the signum, the signe or seal, and the res signi, the thing of the signe. The externall part, which is the outward visible signe, is applyed visibly by the priest or minister to the party baptized: the internall part, which is the inward spi­rituall grace, the thing of the signe, is wrought invisibly in the party baptized by the holy Ghost. As Saint Austin most excellently to Bonifacius, Water exhibiting the sacrament of grace without, and the spirit working the benefit of grace within, loosing the bond of sin, re­conciling the good of nature, doe regenerate man in one Christ, genera­ted of one Adam. Epist. 23. That externall part,The external part. or outward visible signe is water; wherein the person baptized is dipped or sprin­kled with it, in the name of the Father, and of the Son, and of the holy Ghost. So that the externall part or outward visible signe comprehendeth two things. 1^st The elementary signe, which is water, and nothing else but water. For, nihil habet rationem sa­cramenti extra usum à Deo institutum. Sacramentall signes are by divine institution only.Act. 10.47. Eph. 5.26. Water is by divine institution, therefore this sacrament cannot be administred in wine, or any other li­quor. 2^ly The ceremoniall signe, which is either immersion, aspersion, or pouring forth the water upon the party baptized; as they say Saint Lawrence did. Those things which are by accident, varie not the substance of the sacrament, saith Aquinas. Of that na­ture is dipping, sprinkling, poureing forth water, in that no­thing is prescribed to the contrary. If it be likely that Saint Iohn the Baptist dipped or plunged those whom he baptized in the river of Jordan, S. Mat. 3.6. Act. 8.38. and that Saint Philip baptized the Eunuch in the same manner: it is altogether as probable, that those three thousand who were baptized by Saint Peter and the other A­postles in one day,Act. 2 41. and that at Hierusalem, were not dipped, but sprinkled with water. If any will object, against the use of our Church which baptizeth by aspersion, the custome of other Churches which baptize only by immersion, let him learn to know that which Saint Gregory to Leander a bishop, layeth downe as a rule, In una fide nihil officit sanctae ecclesiae consuetudo diversa. So long as the faith be one and the same, a different custome brin­geth to the holy Church no detriment at all. The internall part,The internal part. or thing of the signe, communiter is Christ, for he is res sacramenti, [Page 135] the thing exhibited in that sacrament, and in every sacrament, and that upon three principall respects: 1st. In respect of his person, for Christus [...], Christ God and man is exhibited, as well in regard of his divinity, as of his human nature. 2^ly In respect of his merit, in that the variety and utility of the death of Christ, whereby he purchased life for us, is propounded and confirmed. 3^ly In respect of his benefits, for look what Christ had, and what Christ did, he setteth forth by his sacraments, testify­ing by the visible signes, that he had them, and did them for us, which benefits Saint Paul reduceth to foure heads, wisdome, 1 Cor. 1.30. righ­teousnesse, sanctification, and redemption. But the internall part, or thing of the signe properly, is, 1st. The precious blood of Christ, shed for the remission of sins, whereby our souls and bodies are so clean washed from originall, and all actuall sins, that they shal never be imputed. It is that blood of sprinckling, Heb. 12.24. that speaketh better things than that of Abel. Abels blood was vox sanguinum, the voice of blood, and it cryed aloud, but it cryed for vengeance,Eph. 1.7. not for remission of sins; but the voice of Christ his blood, is remission of sins. 2^ly The spirituall efficacy of the same blood, whereby we are regenerate and born again, by the morti­fication of the flesh, and by the vivification or quickening of the spirit. For these things doth God require by the very text and tenour of his covenant, of all those who are initiated to Christ, and consecrated, and by the signe or seal of the covenant,Rom. 6.3, 4. do give their names to him. 3^ly That neer union and conjunction betwixt Christ and us, whereby we are so joyned unto Christ, and Christ to us, that we have put him on,Gal. 3.27. and are verily and indeed made partakers of his person, of his merit, and of all his benefits.