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, 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 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 certain it is, that when the wiſe men came, they went not to Nazareth, but to Bethlehem, & came unto him 〈 in non-Latin alphabet 〉 , 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.

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, St 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 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 〈 in non-Latin alphabet 〉 rendred in our Engliſh tranſlation wiſe men, 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, 〈 in non-Latin alphabet 〉 , 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, 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.

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 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 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 〈 in non-Latin alphabet 〉 properly, but 〈 in non-Latin alphabet 〉 , 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 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?

Theſe magi whether Kings or not, were oriental, for ſo ſaith the text in expreſs terms, 〈 in non-Latin alphabet 〉 , From the Eaſt. For 〈 in non-Latin alphabet 〉 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 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 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 ( 〈 in non-Latin alphabet 〉 .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 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.

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, 〈 in non-Latin alphabet 〉 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 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 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, 〈 in non-Latin alphabet 〉 , 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 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 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.

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 St 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 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.

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.

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, 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, 〈 in non-Latin alphabet 〉 , ſaith the text. 〈 in non-Latin alphabet 〉 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 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, 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.

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, 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 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 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.

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.

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 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, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 . 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, St 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 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 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.

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 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 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, 〈 in non-Latin alphabet 〉 , 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 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.

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 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 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 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 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 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 non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , in Epiſt. Look unto what things I exhort others, it is fitting that I ſhould firſt do them my ſelf.

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, 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 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 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.

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 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. 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, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , 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 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.

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, 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 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 to fulfill all righteouſneſſe; wherefore being preſently admitted without further contradiction or delay, he deſcended into the water and was baptized. 〈 in non-Latin alphabet 〉 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 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.

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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 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, 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.

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.

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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 uſed by St. Luke, and from the word 〈 in non-Latin alphabet 〉 uſed by St. Matthew. He brought 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 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 glory of them. 〈 in non-Latin alphabet 〉 . We muſt not queſtion how this could be done. This word 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 , 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.

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 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 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. 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, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 ; 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 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 ; 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 〈 in non-Latin alphabet 〉 , 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.

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 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 〈 in non-Latin alphabet 〉 (demonſtratively) that lambe of God that taketh away, or beareth ( 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 God and man; for ſaith he, I ſaw, and bear record, 34. that this is the ſon of God.