PALESTINA WRITTEN By Mr. R. C. P. and Bachelor of Divinity.  
FLORENCE Imprinted by Bartelmew Sermartelli 1600.   

TO OUR MOST Gracious, and Sovereign Lady and Princes, whose dowry is little England, and the largest heavens her fairest inheritance, all happiness and heavenly bliss.  
ALl fair and fortunate Princess, the glory of England, the gem of all the world: so worthy of the highest renown, as no one is worthy to pronounce thy name. By whom next unto God we not only live, but labour with joy our hearts ease, our soul's peace. Live under whom England liveth in the farthermost part of the world▪ and reign for ever under whom it hath been a long time most graciously governed at home.  
Vouchsafe noble Princes, who descendest of a princely race. Vouchsafe gracious Sovereign, who condescendest to thy poorest subjects requests. Vouchsafe worthy of all praise, this small-worth present, which although it be but a harsh discourse of a sometime happy country, yet it is with a hearty wish it were not so greatly weaned 〈◊〉 thee.  
Too much presumption it may seem, to press upon a Princess so slight a works protection. But the common lying in the wind to take advantage against whatsoever is written, compelleth men to fly to those who can and will defend, which none will sooner than such a Princess, as taketh to her heart her meanest subjects love, and thinketh their harm doth touch her own honour, none may better than such a Princess, as whose gracious look can make it a most pleasing lure, & whose ready favour can fast-locke all others judgements in aliking.  
A pleasing subject are thy praises, if by any they could be worthily deciphered, but they do so much exceed the art both of pen and pencil, that men should wrest their wits in vain, that would do more than wonder at them.  
Thy felicity then being so great, thy bounty so gracious, as no one who needeth thy patronage may justly either distrust, or despair thereof, having declared what most humbly I desire, and earnestly wish I may deserve, I cease & admire thee, with those who never cease to admire thee, and wish unto thee what thou hast not, above all men's wishes.  
Your majesties humble servant not worth the naming.   

PALESTINA.  Written by Mr. R. C. P. and Bachelor of Divinity. 
IN the heavenly Jerusalem dwelleth an Emperor, so worthy, and so wealthy, as in his presence, both the rarest majesty seemeth base; and the richest Monarch a beggar. The cite wherein he abideth is so stately, and so strong, as neither Niniveh without a lip, nor Babilon●r ●r Ec●atane, may without a blush either be named, or numbered with it. It is of a glasse-like transparent, but the purest tried gold, that he resteth free from all doubt of ever having it wasted with fire, and void of all fear, that it will not last for ever. The streets of the cities are of the same gold, through them runneth a river as clear as crystal, on either side of which groweth a tree, which for every of the twelve months giveth a several fruit, and according unto the effect it worketh, is called the tree of life: it is watered with the river which is of no less virtue than the tree, and hath his first vent from under the Emperor his throne. The city is square 375. miles aswell in height, as length, and breadth, the compass is 1500 mile: about it is a wall 216. foot high, all of jasper stone, which beside the firmness thereof, is of a most fresh and beautiful green colour, that it moveth the beholders to wish, as much as to wonder. The wall is built so low of purpose, that the stateliness of the City may appear the better unto all passengers. The foundation of the wall is of twelve precious stones, the jasper, the sapphire, the Calcedonicke, the Emerald, the Sardonix, the Sardius, the Chrysolith, the Berill, the Topaz, the Chrysophrase, the Hyacinth, the Amethyst. In this wall were twelve gates, in all points correspondent unto the stateliness of the wall, three toward the East, as many toward the West, also three toward the North, and three toward the South: every several gate is one of those twelve several precious stones, and no one of the gates without all the rest of the stones, but they are not so much beautified by them, as by the presence of twelve princes, which stand in every of the twelve gates one, who seem there to abide, only as allurements to their city, if any being weary of the world's illusions▪ should endeavour too seek their safety, for neither have they any cause to look unto their gates, nor any custom to lock them.  
And no worse than princes can stand at his gates, all whose household ●re princes, every one of them rich, because they cannot enjoy more than they do: all happy, because they cannot become less than they are, and only contend, who shall to their power give him most praise, who hath filled their hearts with such joy, as neither eye hath seen, ear hath heard, nor heart, (but their own) can conceive, and furnished all their senses with such delight, as still they covet, but never want, still they taste, but are never glutted, because they no sooner wish, then have, and every taste giveth a fresh appetite. If the ver●e pavement of their streets be of most pure gold, and the foundation of their walls of most precious stones, think what ornaments are those which are within their Palaces. No night succeed their day, no winters cold, nor summer's heat, disturbeth that temperature, which an everlasting spring-time maintaineth in lively vigour. One Kingdom contenteth them all, and because they all hold it of one, in whom▪ only they joy, and by whom they enjoy it; they know not how to live, but as one; no one envieth at another's good, both because every one hath what his heart can desire, and also for that they all have one object, which so mightily draweth all their powers to the continual love, and looking thereon, as they have neither power nor leisure to apply themselves to any other, more than that they love each other, in respect that every one loveth him, who, as each thinketh, cannot be loved too much.  
How daintily do they feed, whose meat and drink is love? for if any thing delight without any likelihood of ever loathing it, it is his love: if any thing do please without danger of poison, it is his love: if any thing be able to quicken what seemeth quite dead, it is his love. O how well did the Poets aim at the truth, when they said that love was a God, but shot much wide, when they feigned that he was blinded, whose seeing only, and being seen is that, which giveth life to all men, but never woundeth he any against their wills, and whose heart he woundeth, he salveth with the joy of such a love as is far more noblethen themselves, and will not leave the least love unrequited.  
This sovereign Lord over so many happy Princes, his estate is such as cannot by any art be described, his glorious throne, no eye is able to behold, his profound wisdom no understanding is able to comprehend, his authority no power is able to resist, he liveth in light inaccessible, he ruleth with majesty incomparable, and because his very name is ineffable, too much presumption it were to attempt to set forth the worthiness of his nature. In his works he hath showed himself so provident, as all may justly admire him, so good, as all may above all love him, so sweet as all may joy sufficiently in him, but for any inferior unto himself perfectly to know him, w●ere to limit his perfections, which are beyond all bounds, because they are infinite.  
With this Emperor lived the above mentioned Princes, without any tediousness, desire of change, or any kind of sorrow, being incapable of any thing but happiness, until a marvelous rare and rigorous seeming accident befell them, for their Emperor having one only son, equal vn●o his father in power, might, and authority, and in no one point of perfection, degenerating from him, from both whom, for the infinite likeness betwixt them, proceeded an infinite love, he deputed him to a public, shameful, and a painful death, which did so amaze the Prince's attendant, whose love was no less unto him, then unto his father, that (might they have been suffered) they would all have sustained that punishment to have saved their Prince, but their offer was refused, for the sentence was irrevocable.  
The motive of this vnnaturall●seeming judgement, was an exceeding great love, which he bore unto a Lady his adopted daughter, who was so enchanted by her own folly, as of a most comely and beautiful creature, she became so misshaped and so ugly, that she was loathsome even unto herself. This enchantment was by eating an apple, of which her father before had given her warning she should not taste, upon peril of that which should ensue thereof: but her pride was so great, that ingrateful to so good a Lord, and disobedient to so careful a father, she followed the motion which was made unto her by a false, though a fair spoken enemy, and eat thereof contrary to her father his commandment.  
The Enchantment was so devised, that having taken effect, it should not be dissolved but by the death of the only son of an Emperor, who should exceed all the princes in the world in gifts both of body and mind: he should be peerless for his birth, riches, beauty, wisdom, and might; whose father should never know any woman, nor his mother any man, and should in the very self same instant both have and want both father and mother. The liking by any such prince of such an unlovely Lady being unlike, and the birth of any such prince or other seeming impossible, made the Enchanter secure, that this his work should endure for ever.  
The Enchanter himself was one of more malice than might, but yet of more might than an unruly assailed could well resist. He was sometime a prince of the Emperor his court, & among princes a prince, being endued with far more excellent gifts than any his fellow princes, and exalted unto that honour, as he was reputed the chiefest under his Lord and Master: but bearing himself so proudly against his maker, he found by too late an experience, that he who bestowed those graces upon him, could also again bereave him of them, and because he had once abused them with intolerable pride, he should ever after be abridged of them to his eternal pain. To revenge which disgrace he assayed the Lady the Emperor his daughter, and won her love so far forth, as she gave more credit unto him, then unto her father, and would do more at his request, then at her father's commandment, for although she seemed at the first to have a small liking unto his motion, yet with fair promises, and too far above his power to perform; in the end he made her give a consent unto her utter overthrow, had not the Emperor his son being deputed by his Father thereunto, undertaken to release her by the loss of his own life.  
The ransom being appointed to be disbursed infinitely exceeding that, which was to be redeemed, too gracious for so ungracious a creature, and too bountiful for her, who wilfully made herself bondslave, by selling outright a royal and real good for a proud imaginative Godhead, a great difficulty arose in what manner it should be paid, for the prince being of so excellent a nature, that he was not capable of the smallest annoyance, and in so strong a hold, that he could not sustain the least harm, much less the loss of his life, it was needful he should both take upon him a nature, and abide in such place, as in which, and where he might effect his desire,  
Here love (which maketh every one it possesseth to conform themselves unto their love) quickly determined what was in doubt, and make this conclusion; that he should take upon him the same nature, of which his sister was, and her perverseness only excepted, he should in all things be like unto her, which conceit love made so conformable unto his former counsel, as the more he thought upon it, the fitter the means seemed to bring his purpose to a good pass. For first he thought that hereby he might in a most lovely manner enjoy her company, whom he so entirely loved without giving any cause of jealousy to her overdiligent keeper: Secondly, he thought, that the keeper taking him for his captive, might the more easily be overtaken by his carelessness: Thirdly, he thought this nature fittest for his purpose, that she whom he loved being of the same nature, might the better guess at the torture he should suffer for her sake; because, by the shedding of his blood, he was to work her safety, and fancy him the sooner, who would adventure so far to win her love, who was not worthy of a good look.  
Wisdom therefore guiding the stern as carefully, as love seemed continually to fill the sails, the prince proceedeth with no less policy than speed, and searching who of unworthies was least unworthy, (for no one was worthy to mother such a son) he found a maiden so far exceeding all the rest, that he thought it both needles to seek any further, she was so fit for his purpose, and impossible to find her peer, she was so pure a creature, she was descended of a princely race, but lived very obscurely, and although she were espoused to a mate, yet meant she to remain a maiden A princely offspring was fittest to conceive such a majesty, and a poor maiden meetest to cloak so high a mystery, of her he determined to be borne without a Father, who before all beginnings was begotten without a mother.  
This maid dwelled in Palestina the chiefest Province of Syria, environed with Syria and Arabia on the east side, on the south with the desert of Pharam, and Egypt, on the west with the Mediterranean sea, and on the North with Mount Libanus: it was sometime called Chanaam, after the name of Noah his grandchild by Cham, who possessed this cou●trey after the great flood, which drowned all the world except Noah, and his family, but by the principal Lord thereof it was promised to Abraham the great Patriarch, and to his offspring: whereupon he forsook Chaldea his own country, and came into Chanaam, where he and after him his children continued until the famous dearth, which was in all the world for the space of seven years drove them into Egypt, whereafter 400. years, as some say, or as other some say, after 200. years, their children returning (guided first by Moses, then by joshua) overthrew above thirty kings, & destroying many nations made a re-entry into the land, and every family took a portion unto them and theirs, as joshua by cords allotted it, which he did with the greater facility, because it lay in length with little breadth, betwixt the river jordan, and the middle earth sea, for jordan having two heads, the one from the mount Libanus, (not far from the tower of Libanus) and was called jor, the other from a mountain not far off also from Libanus, which was called Dan, both met at a city called Dan, (afterward Caesarea Philippi,) and made one river, which is called jordan, and runneth from these north parts of Palestina, by the East between Iturea, and Traconitis, into the sea of Galilee, (otherwise called the pool of Genazereth,) through which it runens, keeping a straight course until it came to the dead sea, (which also was on the East side of the country, and reached unto the mountains which parted the south borders of Palestina from the desert of Pharan.) The place where this sea is, was sometime both so pleasant and profitable, as it was compared unto the highest his Paradise: insomuch as Abraham giving his nephew Let his choice, where he would go feed his flocks (willing to prevent such strife as was likely to grow between them by the falling out of their shepherds) Let preferred this part before all the rest of the country, but the inhabitants increasing in wickedness, as much as in wealth, provoked God to so great wrath against them, that he consumed them all with fire, and all the country for the space of four or five days journey in length, and five or six miles in breadth, and this is the quantity of the dead sea, which casteth up many times great clods of clay, in colour like pitch, in smell like Brimstone, in holding together that to which it is used (for it was long before used in place of mortar in their buildings) so strong as neither any force, fire, or water could dissolve it: and these valleys (where the sea is) were very full of this kind of clay, before the country was destroyed. This sea breathed out very often great flames of fire, as if it had within it many furnaces, that, what with fire, and the filthiness of the water, the trees within five miles' compass, did either bear nothing, or only a likeness of fruit: for when it was touched or opened, nothing appeared but ashes, although before it were touched, it had an exceeding fresh, and lively colour. Moreover this quality had this sea, that what heavy thing soever was cast into it (so that it were no dead thing) it would never sink: for trial whereof, Vespafian the Roman Emperor (by whom the country was last spoiled of her peerless beauty) caused certain men to be cast alive into the sea, with their hands bound behind them, who risse presently unto the top, and lay there as securely from drowning, as they could have been upon any dry land, and therefore perchance is it called the dead ●ea, not because no quick thing liveth in it, but because it will not brook any quick thing, nor any thing which hath any similitude with light, as sufficient trial hath been made by those, who when they threw in one candle lighted, & another not lighted, saw the candle which was lighted swim; and the other sink.  
The middle earth sea kept as straight a line upon the west side of the country, so that Reuben being seated without the river jordan, upon the south, and half the tribe of Manasse upon the North, and Gad in the middle betwixt them, the rest of the twelve tribes or families (for so were the people distinguished) took their portions in this sort between the river jordan, and the middle earth sea, judah and Simeon, had the farthest south parts, next unto whom were Benjamin and Dan, Nephtalim and Aser, were placed in the farthest North parts, and Zabulon bordered upon them, the other half tribe of Manasse enjoyed the middle of the land, and was neighboured on the south by Ephraim, and on the North side by Issaehar: Levi, who had the Priesthood, had no portion of land in this division, but had out of every portion certain towns and commons about them, and in the division of the country, one of joseph his sons supplied his room, and the other his own fathers.  
The whole country from Dan to Barsabee (that is from the farthest city north, unto the farthest city south) containeth 67 miles, and the breadth betwixt jordan, and the middle earth sea, is in some places sixteen miles, in other eighteen, which (every mile esteemed a long hours journey) seemeth to be of no great quantity. But this small compass was sufficiently recompensed with the great commodity which the country did yield, for neither did the seas want great store of fish, nor the land great plenty of fruit, both of such things as did breed, and also of such as did bud, & for proof of the latter two of these which were sent to take a view of the land, while the rest of the Israelites remained in the desert of Pharan, brought betwixt them but one bunch of Grapes upon a lever, and thought that both had their full load, yet were they not the least of such a stock; as people now living are nothing like unto them, either for strength or stature. And jonathan, Saul's son, by no less than the loss of his life (had not the people saved him) proved the Oracle true, which said, it was a land flowing with milk and honey. To conclude, what soever the world could afford, either to please man's sense, or delight man's mind, was within the compass of this little portion of land, which having equally round about it the East, west, north, and south, itself like a Princess, sat in the midst of the whole world, to be admired by all for her beauty, and honoured for her sovereignty, now lately triumphing that it could yet excel itself in bringing forth a flower, which passed all the rest in virtue, beauty, and sweetness, the fruit whereof being beaten down, would of itself rise again, and being eaten would nevertheless remain for ever, it would give sight to the blind, limbs to the lame, ease to every diseased, and life to those who are dead.  
This flower grew in the top of a mountain in the north part of this (for this special cause) a most sacred land, 3. days journey from jerusalem, the chiefest city in the country, in a city of the tribe of Zabulon, called Nazareth, for the beauty thereof, & pleasantness so called, for Nazareth signifieth a flower, yet hath it her principal worth in being a guard to her, who was for that time the flower, not only of that country, but of the whole world, at the appearing of which upon this mountain, the lilies of the valleys were ashamed of their whiteness, the roses in Hiericho blushed, when they ordered their leaves to breath out their sweetness, the Cedars of Libanus would never have mustered themselves to make known their starelines, had not nature commanded them all to do this honour unto thei● princess, that they also appearing in the●r richest, beautifullest, sweetest & comeliest att●re, she might the more easily be discerned to exceed them all, having in one what perfection was in them all, and what was not.  
The seed of this sacred flower was judas, son to Israel, who was grandchild to Abraham by Isaac; the root was jesse, the stalk king David, and his offspring, the bud Anna wife to joachim, otherwise called Hely, or Eliachim, who having together from their youth lived in plenty, aswell of heavenly grace, as worldly goods, only felt this punishment of God, and this reproach of the world, they had no issue, for which cause joachim coming according to his religious custom to offer in the Temple, was upbraided by the priests for his barrenness, and judged unworthy to increase God's offerings, whom God thought not worthy to increase his people, which struck so great a sorrow into his heart, that forthwith he forsook his house and friends and lived as a man forlorn among his shepheatdes. His wife also retired herself unto a private kind of life, best fitting the humour which now had gotten the mastery in her, yet she frequented the Temple at Jerusalem, where she seasoned all her prayers with this solemn vow, that if it would please God to take from her that reproach she would consecrate her child unto him in the Temple, and she was the more importunate in this kind of devotion, because she had heard, that one of like name and condition by fervent prayer, and such like promise made unto God, obtained her suit, & she hoped she might (if so also God would) make her husband joachim as glad a Father, as Anna the mother of Samuel, made her Husband Elcana.  
How often did joachim also accompany his wandering pensive thoughts with a little, and that scant-settled comfort, when he considered that Sara when she was past childbearing, had a son by Abraham? how often would he increase this comfort, with calling to mind that Rachel, (for whose love jocob served her father Laban fourteen years) was numbered among the barren until she brought forth joseph? Samson would also offer himself many times unto his thoughts, whom his father Manue never looked for, nor any other, because his wife was barren: and Samuel the Prophet and last judge of Israel, borne of a woman who was a long time barren, coming to poor joachim his made, made him thinkè it a thing possible unto God, to give him also a child, if it so pleased him; and herewithal he refreshed sometime his spirits, until his imagination recoiling back upon him, gave him to understand that Isaac was promised to Abraham, as one, from whom should spring the bliss of the whole world. joseph was ordained to save the world from being destroyed with famine, when the earth yielded no corn for seven years together, and therefore might it be a great mystery, that he made a joyful mother, who had been barren before, whilst Lya Jacob's other wife, had brought forth seven children: the last only of which being a daughter, imported a defect after plenty, which joseph supplied. And although he saw that the dissension betwixt the Asamones (who were both priests and princes did threaten utter ruin of their estate (being already in subjection to the Romans, and under the government of Herod an usurper of the kingdom) and therefore looked for a mightier than Samson, to deliver them, as he thought from that temporal bondage, yet withal he thought his part to be least in this work, because that worthy which was to make this conquest, was to be borne of a Virgin. But neither conld he hope for an other Samuel, because the Messias approaching near by all accounts, would speak no more so much by others as before he had done but by himself, upon which discourses (his sudden joys failing him) he fell into his former griefs, and persuading himself that he was unworthy to father any great worthy, he could not think that God would extraordinarily open his wives womb, after she had been so long a time barren for a child, who should not extraordinarily excel other children, wherefore having a conceit only what God of his omnipotency could do, and not so much as any little hope of that which God of his clemency would do, he thought his misery was so great, as justly he could complain himself of it, although he was so just a man, as he would not repine against God for it.  
So lived Anna frequenting the temple among saints, and joachim the fileds among sheep, fit places for such as were ordained to bring forth a Saintlike mother of a sacred Lambs until the young Prince, who began to do some honour to his mother, before she was his mother, sent as solemn an Embassage to her parents, to foreshow her coming into the world, as he did afterward unto her herself to further his own. For while joachim, and his wife were at their wonted devotions, a Prince appeared suddenly unto them, sent from him whose meanest subject was no less than a Prince, who told them that they, should have a child, who should bring them more joy, than the want of one had bred them grief, and that the reproach they had sustained by an infamous barrenness, should be most honourably recompensed with a gracious fruit, and therewithal departed.  
So strange a message brought unto them by a stranger, might have seemed incredible, had it not been pleasing unto them, but being so welcome news, they persuaded themselves that he carried as much truth in his mouth, as comeliness in his person, and was so like one who would not deceive them, that with most joyful minds they well accepted the message, and expected what was promised unto them, meeting therefore at the Temple, whither both repaired to give GOD thanks for what they had heard, and embracing each other in sign of great joy, likely to succeed an exceeding great grief, they returned home to Nazareth, where at her appointed time Anna was delivered of a daughter, whom her parents named Mary, whose gracious privileges were such, as no man is able worthily to express them and her perfections, so great, as the most perfect Angels did admire them: for to which of the Angels ever was it said as unto her: Thou art my mother, this day was I conceived in thee. Let it suffice then, that she was to mother a son, who was most loving, and therefore would, he was of infinite power, and therefore could not only mend whatsoever might be amiss, but preserve her also from whatsoever was hurtful: the first was a favour which he showed unto some of his servants, the second was thought a privilege, meet to be bestowed only upon his mother, and he was worthy of as great praise for preventing a mischief, that it should not light where he loved, as if he had removedit, after it had chanced to the otherwise utter peril of the patient, and no less to be accounted to save a soul, in awarding a deadly blow, then if he had cured the wound, which without his salve was incurable.  
Think loving children, what, moved either by natural affection you would work, or by supernatural love ye could wish, if one way or other your intention might take effect, to honour your mothers as well for your own dignity, as for theirs, and that no doubt did this Prince for her, toward whom he bore as much love and duty, as any child could bear unto his mother. After that she was three years of age, she was brought unto Jerusalem, and consecrated unto God in the temple, that famous temple, whose building was so stately, as it might very well be admired by all, but whose ornaments were so costly, as they could not be valued by any, whose riches were so great, as they were able to enrich the greatest Monarch of the world, but whose situation was so strong, as without famine or treason it was not to be won.  
It was builded upon a mountain called Morea; where Abraham was appointed, to sacrifice his son Isaac, in whose seed he had promised all nations should be blessed, and upon which the Angel was seen put up his sword, who by God's commandment slew 70000. of the Israelites, because they made not their offering (as they were commanded by the law) at what time King David caused them to be mustered from the one end of Palestina to the other.  
This mountain was situate in the middle of the world, and was unaccessible, but on the East side, for the exceeding great steepness, and over-hanging of the top thereof on all the other sides. The Temple was built by King Solomon, son, and successor to King David, whom God chose to rule in place of Saul, the first King of the jews, and gave order unto him, in what sort he would have his temple built, and every thing fashioned, which was thereunto belonging, which order King David le●t with his son King Solomon, & infinite treasure for the performing thereof.  
The first part of the mountain, where the going up was, lay open for all men, as well Gentiles as jews, which came for devotion unto the Temple, where they might behold right before them Westward a goodly great porch, which was built cross the mountain from the South part thereof unto the North, upholden with three rows of pillars, which made the walks double, the roof was curiously wrought, it was of Cedar, a wood which rotteth not, fair to the sight, and of as profitable as pleasant a scent, for being burned, it driveth away all venomous Serpents or killeth them, the gates belonging to the Porch were many and high, all of silver and guilt: within the porch were certain places of good receipt, between the doors, where the Priests, or other appointed for the purpose, received of the people their voluntary offerings, and of every one above the age of twenty years, when they were mustered for the wars half a sickle (which is at the least account a groat, some say two groats) and laid it up for the repairing of the Temple. here lived those Priests, which in their turns did minister in the Temple, and in these places were also seats, wherein the Doctors did reason of the law, and expounded it unto the people, and this porch was ever after called Salomon's porch, even when it was destroyed, and another built in the room thereof, and the Court within it distinguished by that name from other places of the Temple.  
Through this porch was it lawful only for the jews to pass forth by those gaets into a court, which they accounted as an holy place, where they did their devotions, as well women as men, but the court was so divided, as each sex had their part severally from other, & a several entrance into it▪ but in such sort, as both might look into another open court westward, which was divided from them with a wall 3. cubits high (a cubit is ha●●● yard in measure) made with three 〈◊〉 stones one upon another: and the top of 〈◊〉 wall was a Cedar: At this wall stood such singing men as belonged to the temple, when their feast came, in which they used music at their sacrifice, and over the same wall did those lean, who sometime took occasion to speak unto the jews: but into the court which was divided from them by this wall, it was not lawful for any to enter but the Priests, and such as served at the altar, or such of that tribe, as upon some accident only were unfit for that service, as by being blind, or lame, or having such like impediment: but although these were admitted into the Court, yet it was not lawful for them to put on any apparel belonging to their function, but they sat together in their lay apparel, & had part of the sacrifice which was offered, yet some do think that they were not admitted into the court. Some say that the Nazarites were admitted into this Court, when they had ended their time, for the which they had made their vow never to drink any drink which might distemper their brain, or eat grapes or of grapes kind, but to serve God in a more peculiar sort than they did before: during which time also it was not lawful for them to cut their hair, but when they were to begin it again. In some this vow was perpetual, in others but for a certain time, and this time of their vow, they were to begin again so often as they went to any dead body, although it were of Father or mother, or so oft as any should by chance in their presence be slain: for in all such cases a Nazarite who had lived 5. of his 6. years in this profession (for some vowed for more years, some for fewer as themselves would) was to cut off his hair the same day, and the seventh day after, and offer a sacrifice commanded by the law, and begin his time again, which after he had finished, his hair was cut off by the priests, and burned, also a sacrifice was then offered, and he restoted to live afterward, as he did before he made his vow. Those men who were able, offered also 50. sickles, the women 30. if they were not able, the priests were to use their discretion.  
Also those women were licenced to come into this Court, who could not by any other means satisfy their jealous husbands, then with certain circumstances to offer a sacrifice in the temple, appointed by the law, which sacrifice the priests took out of their hands, and offered after that they had drunk the holy water which was given unto them to drink, with certain imprecations, first written in parchment, and read unto them, then washed out of the parchment into the earthen pot of water which they held in their hand to drink, the curses were, that if the woman were guilty, her belly should swell with a dropsy, and her right thigh rot, both for a punishment to herself, and an example to others, but this experiment was not seen until the tenth month after that she had drunk the water, and then if she were not guilty, her health did sufficiently show it, and many times it chanced that the innocents were blessed with a young son. This water had this virtue by God's appointment, not by any thing which was in it, for it was as other water in itself, and had nothing but the ashes of a red cow in a peculiar sort sacrificed, cast into it, by which it was a●●●nted as holy water, and other things also were sanctified, or purified upon which it was sprinkled with a branch of Isope, but beside all these things mentioned in this aforesaid ceremony some of the dust of the tabernacle or Temple, was taken up from the pavement, and put into the pot of water, which the woman had to drink.  
But notwithstanding, that some had thought that the Nazarites and those women entered into the priests Court, it is not unlikely that they passed no further than the gate, where all those ceremonies might with sufficient conveniency be perfected, but this is not much material.  
This Court had but one gate, and it stood in the east side thereof, whither the people brought the sacrifice, and delivered them unto the Priests, & the wal● was made so low of purpose, which divided the priests from the rest, that the people without might behold the priests at their sacrifice, beside the advantage which they had by the situation of the mountain, which always did rise the higher the nearer the top, where only stood the temple itself, so that those which were without the outmost court, might behold both the temple, and the priests at the altar in the court.  
The altar was of brass, 20. cubits long, 20. cubits broad, & 10. cubits high, to which the priests ascended upon plain and even ground, when they went to offer sacrifice: likewise all things, which they used about their sacrifice, were of brass. There was also a great Vessel of exceeding pure and clear Brass, such as with which women sometime used to dress themselves, as now they do in glasses, which they offered up unto God, when living in the world they forsook the world. The vessel was round, five cubits high, and thirty cubits in compass: it stood upon the hinder parts of 12. brazen oxen; which looked three toward the east, three toward the west, & as many toward the north and & south, here did the priests wash their hands, and their feet at cocks before they offered sacrifice: and because it was so great, and contained so much water (for it held for the most part eighty tun, and was capable of thirty more) the jews called it a Sea, as they did every great quantity of water, and as it was spent it was supplied again by the Gabaonites, a people which dwelled among them by this flight.  
When the Gabaonites heard that the Israelites were come into the country, and overthrew all who resisted them, they appareled themselves in old clothes, took stale bread in their bags, & sour wine in their bottles, and came as if they had dwelled in some country far distant from Palestina, to crave peace and friendship of the Israelites. joshua and the rest of the people seeing their attire as if it were oveworne with journeying, and their provision for the stalenes thereof scantly to be eaten, granted them their demand: but afterward understanding that they were inhabitants of the land, and could not call back their word, they deputed them for ever after to cut & carry wood, and water, & do what drudgery soever belonged unto the temple.  
In this court were also 10. other vessels of brass, every one of them containing about the quantity of a tun & a half, wherein they washed the beasts after that they were divided to be offered, for before they were quartered they were washed in a pond, which stood below the mountain on the North-east part thereof in a great market place (which served for the use of the temple) and were brought up to the priests by the Gabionites. These ten vessels were each of them four cubits high, & four cubits at the top between the brims. They were the narrower the nearer they were to the bottom, and set upon broad square pieces of brass of a great thickness, & very curiously wrought with image work: they stood upon wheels, which were so perfect in all points, as if they had been to remove from place to place. Five of these vessels stood in the North part of the court, and five in the South part, the brass whereof these vessels were made, was esteemed more precious than gold, and the quantity thereof belonging unto the Temple, was so great, as no man knew it.  
Close by these vessels of brass, and by the altar, were conveyances under the ground for the blood of the beasts, which was shed, & all the water which was spent, and it passed without any annoyance through the mountain into a brook called Cedron, which ran along by the East side of Jerusalem into the dead sea.  
At the west end of this court the priests ascended by stairs into a porch, which was 120. cubits high, where stood two pillars, one upon the right hand of the entrance, and the other on the left hand, each of them 18. cubits high, & 12. cubits in compass, they were hollow, & not above 4. fingers thick, the head upon each pillar was 5. cubits high, made like unto a lily, compassed with a network chain, which went 7, times about the lily, adorned with Pomegranates, one hanging down, and an other made in the border going about, to the number of almost 200. all were of brass, pillars, & all things belonging unto them.  
The length of this porch, was from the south to the north, 20. cubits, and the breadth from the east unto the west 10. cubits: the ornaments of this porch, are not any where mentioned what they were, more than that it was gilded, but no doubt it was conformable to the house to which it did belong: for full west from this porch was a building 60. cubits long from east to west, and 20. cubits broad from south to north, it had 3. roofs one over another, all which together contained in height 120. cubits, and in the two upper rooms were kept the chiefest riches belonging to the temple. It was built with square white stone to the top, which was flat, covered with cedars (as the manner of building was in Palestina) and had battlements round about it five cubit's high. About this (except the east side) were other buildings as great as the narrowness of the mountain would suffer, 3. st●●●es high, whereof the lowest was 5. cubits broad, the middle 6. the highest 7. they were all of them severally five cubits long, and 20, cubits high, they had windows only northward, & southward, but they were very great, because through them came the light to the middle building, which was divided in two parts, with a wall which left a room of 20, cubits square toward the west.  
The outmost part had the walls covered within with Cedar, which was carved with image work of Cherubins, palmtrees, and other devices, upon which were plates of gold carved in the like manner, & laid so close as if all had been but one piece of work, every image in the wood had the like in gold, so fitted unto it, that when all were covered with the gold, they showed as perfectly, as before the gold was fastened unto them. It had a roof 30. cubits high of Cedar carved after the same manner, & covered with gold; the wall next unto the porch was 10. cubits thick, wherein were two double folded doors of fir-tree, both the folde● of equal breadth, five cubits, which were covered as the walls were, and so artificially made, as whether they stood wide open or close shut, they could not be perceived to be dor●s, for being shut, they seemed part of the forefront of the wall, and being opened, they covered the thickness of the wall, in such sort, as by no means it could be seen where they hung, or where they were joined. Some say that in every one of the 4. corners of the entry was a single door, five cubits broad, that the inside toward the temple, when these doors were shut, was as one wall, as well as the outside toward the porch. The windows were only in the South, & north-wals very broad within, & narrow in the outside, right against the great windows in the out-buildings. Within the south part of the wall which was ten cubits thick, was a pair of round turning stairs, which se●●ed to all the out-buildings, for they were so made, as one opened into another, even unto the farthest on the same flower. In the north part of the same wall was another pair stairs, to go up into the middle rooms, which were right over the temple, yet some are of opinion that the former stairs did serve also for those rooms.  
In the middle of this temple, near unto the inward room, was an altar of Setim, which is acconnted the lightest, clearest, and most beautiful of all trees, and hath this property, that it never rotteth, it was one cubit square, and two cubits high, it was covered within & without with gold, and made like unto a censor, but that at the four corners for the greater ornament, were four pillars of the same wood, covered likewise with gold. Some do say that this altar stood within the inmost Temple, and that in this place was an altar made of Cedar by Solomon, and covered with gold as the other: others say, that Solomon only covered that of Setim with Cedar and gold, so that both were but one altar, and stood in the middle of this outmost temple. It was sometime called the golden altar, sometime the altar of incense. In the south side, toward the west, stood a candlestick of gold, wherein on each side were 3. branches or arms carved, as also the body thereof, with lilies, cups, and balls: in this candlestick were seven lights maintained day and night, the snuffers, the vessel that held the oil, that which received the snuffing, & whatsoever else belonged unto the candlestick, were of gold. In the north side, right against the candlestick, was a table of Setim 2. cubits long, one cubit broad, and a cubit & a half high, it was covered top & sides with gold, & round about upon the top of the edges of the table, were two crowns of gold, the undermost was wrought, the uppermost was plain. Upon this table every Sabaoth day were set 12. new loaves of unleavened bread, every loaf of 8. pound weight, 6. in a heap, one upon another, & were called bread ●f proposition, because they were always set by the jews in God's sight in the temple, to acknowledge that they lived by him, upon the tops of those heaps stood 2. cups of gold, full of most pure incense, & at the end of the week the bread was taken away for the priests use, & fresh set in their places, but all the incense was burned. here also were ten other tables, little worse than that, five stood in the North side, and five in the South side, whereon stood a hundred cups of gold for the Priests to drink in: also here were ten other candlesticks of gold, which stood in the like order: before the door of this temple hung a veil of image work, in four most lively and rich colours, white, scarlet, red, and skie-colour.  
The inmost building divided with a wall full west from the former temple, was twenty cubits square, and differed nothing from it, but only that the doors were of olive, and the pavement of Cedar, but covered with gold as the other were: it was accounted the holiest place in all the temple, and no man might enter into it, but the high Priest, nor he but once in the year.  
In the middle of this temple stood the Ark, which God taught Moses to make in the wilderness, after he had led the Israelites out of Egypt through the red sea dryfoot, at what time Pharaoh King of Egypt pursuing them, was drowned, and all his army. It was made of Setim, two cubits and a half long, one cubit and a half broad, and so high: it was plated within and without with most pure gold, at every corner was a ring of gold so big, as on each side of the Ark a strong bar of Setim covered with gold, might go through them, for the convenient carriage thereof, when it was removed. The cover of the Ark was plain and of fine gold, so long and broad as the Ark was, upon which stood two Cherubins of gold with their wings spread from one end of the cover unto the other, and they stood as if they were one looking toward the other. This cover to the ark they called a propitiatory, because from thence did God promise mercy unto his people, when he was sued unto by the high priests: Within this Ark were the two Tables of the law, which God himself carved in a stone, and gave to Moses. Here was also a golden pot with Manna, which was the only food, by which the Israelites lived after they came forth of Egypt for the space of 40 years, it was of that quality (as some say) that in the eating, what delicious meat soever the eater desired, he found the taste thereof in his mouth, certain it is, that it was a most pleasant food, and although it would not remain above one day uncorrupted (except only when they gathered to keep for their Sabboath days victual) yet not without a special miracle it continued in this pot many hundred years. Aaron his rod was here likewise kept, which was set in the tabernacle with twelve other, by the flourishing of which, his election to the Priesthood was manifested unto the people, and he preferred before the other twelve princes which stood in contentiou with him. In this Temple stood also two other Cherubins of Olive covered with gold 10. cubits high, their wings spread in breadth every one five cubits they looked both toward the east, on each side of the ark stood one, so that they filled the whole breadth of the Temple with their wings, & covered with them the top of the Ark. The doors stood always open, and before the entrance hung such a vail as hung before the doors of the outmost Temple.  
Four hundred years, and more continued this Temple in this glory, until Sedechias (who was left king of the jews by Nabuchadonosor king of the Chaldees) rebelled against him (encouraged perchance by mistaking the Oracle that he should neither be slain in fight, nor see Babylon) for which cause Nabuchadonoser pressing the City with famine, forced him & his children with others to fly by night, and understanding so much afterward by his espials followed them, and took them in the chase, and when they were brought before him, he slew Sedechias his children in their Father's sight, than put out his eyes, and led him captive to Babylon, whether before he had carried joachim, otherwise called jeconias, who was nephew to this Sedechias, and king of the jews, and had yielded himself unto Nabugodonosor. The victory obtained against Sedechias, the Chaldees returned to jerusalem, and took the spoil of the Temple, and afterward burned it down to the ground, for which cause and other abuses offered by Nabuchodonosor and his children, unto those holy things which belonged unto the Temple, himself lived abroad seven years amongst beasts, eating nothing but what they eat, nor having any other defence against hard weather, than what they had and his grandchild in short time lost his life, and left his kingdom to the Medes and Persians, who setting the jews at liberty, gave them leave to build their Temple again, but not in that ample manner as before it was, being informed by those who were bad neighbours to the jews, that the majesty and strength thereof would encourage them to revolt from their obedience, but neither had they been able to perform it if they might have had licence, having been in captivity seventy years, and spoiled of all their substance, yet had they to help them until it was built, thirty talents yearly allowed them by king Darius, whereof 20. were for the setting it up, and ten for their sacrifice, and all the vessels which were remaining of the spoil, which Nabuchodonosor carried out of the first temple, were restored unto them.  
Being this second time built it continued above five hundred years, but it was many times in danger of utter ruin, as by Alexander the great king of Macedon, who in his voyages in which he conquered all those east parts of the world, came with a full resolution to spoil jerusalem and the temple, although at the sight of jaddus the high Priest, attired in his priestly ornaments, he altered his purpose and alighted from his horse, and worshipped him on his knees, saying that in the same attire God appeared unto him, and encouraged him in his valorous enterprise. It was also in danger, when Antiochus (called Epiphanes) did tyrannize over them, for they were oppressed sometime by one, sometime by an other, and in the end became subject to the romans, who were contented they should observe the rights of their law, but appointed Herod a stranger to be their king, yet was he much worse welcome then acquainted in the country, for he had borne office before in some part thereof, under Antip●ter his father, but he was willing in what he could to win them unto him, and for that cause he circumcised himself, and became a jew in profession, who was an Idumean by birth, & framed a new temple of square white stone, some 25. cubits long, some 4●. with breadth, & thickness correspondent, which appeared a far off like unto a mountain of snow, where it was not covered with gold, & when it was all framed, he pulled down the other, & set up this, for the jews would not suffer him to destroy the old temple, until they see a new ready to be erected in the place thereof, which was so goodly a thing, that it was reverenced by the heavens, for never fell any rain in the day time, while men were at work about it, but only in the night, some small showers, lest their work should be hindered.  
It was much bigger than was that, which Solomon built, for the people in time had enlarged the mountain with earth, which they raised 400. cubits high, but Herod altogether observed the same order in the temple & the courts, saving that he enclosed one court round about the temple, which was curiously paved with all manner of rich stone, and compassed it with double walks, divided with white marble pillars, one stone in a pillar, 25. cubits high, out of which were some gates opening toward every quarter. In the east part hung such spoils as the jews had taken from barbarous nations, & dedicated unto the temple, where also Herod placed such as himself had taken from the Arabians, but in the south side were the principal walks, for they were divided with such pillars as the other were, but where the other were double, in this side they were triple, and the middle much higher than the other two, yet all made so stately, as it was a wonder to behold them, and into this court might any whosoever enter. He made also the entrance out of one court into another with stairs, for out of this court the jews did ascend fourteen steps round about the temple, unto a plain, which contained ten cubits in breadth, from which they ascended again five steps, to come to the porch wherein were the gates, by which they entered into their court, which they called holy, and into which no Gentiles might come upon pain of death, and because no man should plead ignorance, being deprehended past his limits, this law was written both in Greek and Latin, and hung in a table at the foot of the lower stairs, that all the Gentiles might read it. Every Alien which shall presume to enter into the holy place, let him die, which law was so straightly observed, that the Romans, who were their rulers, dared not to go any farther than the first Court, but neither could the jews enter into it, which were not pure according unto their Laws.  
To this Court were four gates in the North side, and four in the South side●, covered with silver and gold, as also the posts over the gates, and on which they hung, but two gates which stood in the East, one right before the other, far exceeded them all: by the first whereof, entered both men and women into the porch, and from thence by two private doors, into the place allotted to themselves, & this was called the great gate of the Temple, by the other only men usually did enter into their Court: and this gate was of brass; called brass of Corinth, a confused metal of gold, silver, and other metals, of which they of Corinth framed their Idols, and with which they adorned their temples melted altogether, when the Romans took the City, and burned it down to the ground. This gate for the worth and curious workmanship above the rest, was called the beautiful gate, and was so great that 20. men could hardly shut it.  
To this gate the men ascended by fifteen steps, and entered into their court, which was divided from the court where the Priests offered sacrifice, as in the first Temple, but although it were not lawful for the women to pass through the beautiful gate, yet they might come unto it, to deliver up what they offered.  
here did joachim deliver up his charge, and dedicate his child to the service of God, and Anna his wife was not a little proud, when she had wherewith to perform her promise, wherefore with no less joy than joachim, she fulfilled her vow, and made a present unto God of the first fruits of her womb, for many places were prepared in the Temple for such purpose (several from the Priests and levites, who lay there while they performed their weekly function, for whom, during the time, it was not lawful to drink any wine, nor accompany with their wives, much less might they be in continual danger of committing sin, such purity and sobriety was required of those, which ministered at their altar) and in those places lived many, both young maidens, and grave matrons, such, (no doubt) as having forsaken the world, and the pride thereof, continued at the door of the tabernacle (before the Temple was built) in fasting and prayer, yet was this difference among them, that the younger sort might after their religious education, be given in marriage by the Priests, according to the accustomed manner, but the elder women continued there until their dying day, as appeareth by Anna the daughter of Phanuel.  
It is manifest also, that those places were not open indifferently to all comers, because that josabe wife unto joiada the high Priest, and sister unto Ochesias king of the jews stole away joas, who was son to Ochesias, and hid him and his nurse (for as yet he was an infant) six years in the Temple, lest that Athalia (Ochesias his mother) should also murder him, as she had many of the king's lineage, because she would both be sole Queen, and rule the more securely.  
But now the temple is not a secret receptacle for joas, who after should be king of the jews, but it is a stately habitacle for Marie, who afterward should be the mother of God, and therefore inferior to none who was no better than a creature. Both censors, and scents, altars and sacrifice, gold, silver, and setim, and whatsoever was valued precious in the Temple, was nothing worth in comparison of this virgin. A person worthy so noble a house, and a most rich house enriched by the presence of so noble a parsonage. A common thing it was among the jews to lay up in their temple in a dangerous times their chiefest jewels, but now the temple is become Gods chiefest treasure-house, and a defence for a more sacred temple. That temple was built by Solomon, and this by a greater than Solomon, that was daily ransacked, yea and sometime raised to the earth. This daily rose until it reached above the heavens. The treasure of that was such, as it alured men to vice: but the treasure of this was such, as it provoked all to virtue. And it was so much more excellent in all points then the temple of Solomon, by how much it is a more worthy thing to be God's mother, than his manor▪ although also she wanted not this title of honour, which every faithful soul is said to have, when it is called God's temple: for being pronounced full of grace, no doubt she was accounted also the chiefest of God's temples in that degtee.  
In that temple was the ark, wherein were kept the tables of the law, which God delivered to Moses; but she was temple and ark, wherein was the Law giver himself to be included. There also was kept part of that Manna, which fed the Israelites in the desert; but now is she presented in the temple, who was to keep a bread of so much more perfection, As Manna was but a shadow of bread in comparison of it, and to countervail Aaron his rod, a rod of more favour, than was that which King Ahasuerus held out to Queen Hester, and which hath given more encouragement to demand whatsoever we want, and hope to obtain it,  
She remained in the temple until she was fourteen years of age in prayer and meditation, carrying as much lowliness in her mind as chastity in her thoughts, never less idle than when she was alone, and yet never weary of her company: for in that she seemed afterward to be troubled only at the angel's manner of salutation, it appeareth she was as well acquainted with such a presence as others, to whom (as infallible true histories affirm) it was nothing so dainty as now to us to see an angel) otherwise, no doubt, he had manifested himself unto her, as before he had done elsewhere, when he told Zacharias that he was Gabriel, and one of those, which stood continually before God.  
Now began the Priests to think upon the bestowing her, but they could not think on any whom they judged worthy to match with her: she made them acquainted with her vow, to remain perpetually a virgin, and they were afraid to put her in danger of breaking it.  
The Scribes, who were interpreters of the law, and other of the same sect, but of more subtle learning, and therefore also differing from them in name, and were called pharisees, vowed many time's virginity, or chastity for certain years, which they observed most strictly: and for that purpose (as at all other times, so especially at these) they neither took much ease, nor eat much meat, but day and night applied themselves wholly to prayer. Also some of the Esseni (which were divided into four sects) lived all their life time virgins, but never until this time did any of the other sex profess such a kind of life, which troubled the Priests the more, yet in the end being resolved by divine inspiration to bestow her, they found out one of the same tribe of which she was, who although his ancestors also had been Princes of the jews, yet was he but a poor Carpenter, and to him they gave what was most excellent in the whole world, choosing for her safety, rather a well disposed, than a wealthy husband, joseph (for so was the Carpenter called) receiving her at the priests hands, was according to the custom of the country espoused unto her, at a solemn meeting of their friends, which was done by the taking of their names, by such as were in authority for the purpose, but afterward her parents kept her at home until the day came of her marriage: during which season, they were accounted as husband and wife, and as fast linked, as if they had been married. And her son before he became her son, wrought marvelously to her contentment in joseph, lest at any time her virginity should have been in jeopardy, for who would have judged her to have meant to remain a Maid, which see her take a mate, herself being of tender years, and her husband no old man: but joseph (having the same mind that she had before he married her, or persuaded by her after he was married, as she was informed (no doubt) by him who wrought it) that she should prevail with him in that matter, did never so much as purpose to prejudice her vow, which she had made of perpetual virginity, but being most truly and properly her husband, he resolved to behave himself only as a most constant, faithful, and chastened loving friend.  
By this mean was the Enchanter deceived, taking her for no pure maiden being married, and the world satisfied afterward, when she was with child, which else would have judged her to have done amiss. Thus did the Prince conceal from his adversary what was done, and left him to judge as he listed of that, which was never done, and as of himself the adversary was not of power to enter into the Virgin's thoughts; so was he also restrained, that his knowledge might deceive him in her deeds. And although that he could never perceive that ever she gave consent to any such act, yet was she of such a nature, as he knew she might, and being married, he thought it so likely a matter as he hoped he should not by her in any sort be restrained in his malice, yet because he knew the time approached near, of which had been many prophecies of the end of that wickedness he had wrought, he could do no less than fear, and withal, be very watchful: but the young Prince being more wise than the other was wily, and more cunning to conceal, than the other was to conceive, gave him leave by some accidents, to conjecture his nearest miseries, but yet kept him altogether uncertain of the chiefest mysteries.  
The Virgin being in her father's house, retired in her chamber, as she used to be, a Prince of the Emperor his court came unto her, either one of those which was wont to visit her, or some of higher quality, whom she was most joyful to see: but when she heard him salute her after an accustomed manner, she began to be afraid, and to tremble for fear. Hail full of grace (saith the Ambassador) our Lord is with thee, blessed art thou among women. And how could she, that was mother of all humility, not blush to be told that she was full of grace? how could she choose but be astonished to hear him, who, or his like was wont always before to speak nothing but truth, now say that, which she thought was very far from the truth: she doubted not, but that her Lord of his kindness was continually with her; but she could not resolve herself that she was so gracious a creature in his sight, as to be saluted by this name Full of Grace: she was wont to be called Marie, to which name she never feared to answer, but now that she heareth one called full of Grace, humility would have assured her, that the Ambassador meant some other than her, but that she neither had any thought of any others being in place, nor the Prince any power to fix his eye, but upon her. Here therefore made she a stop, and stayed upon this salutation: for easily would she have consented, that the woman was most blessed above all other women, who was full of grace, but her humble thoughts would not grant that she was this woman. Whereupon falling into a very deep meditation, whereunto this unwonted salutation should tend, she changed her colour so often, as her imagination varied, making with her, or against her, which the Ambassador perceiving, he awaked her as it were out of some troublesome dream, and soluing all her doubts, said thus unto her.  
Fear not Mary, for thou hast found grace with God, behold thou shalt conceive in thy womb, and shalt bear a son, and thou shalt call his name jesus, he shall be great, and shall be called the son of the most high, and our Lord God shall give him the seat of David his father, and he shall reign in the house of jacob for ever, and of his kingdom shall be no end.  
When she perceived, being now named, that she was the party to whom the embassage was to be delivered, and was also persuaded that her Lord had that care of her, that he would not suffer her easily to be deceived, either with any feigned show, of that which was not, or false promise of that which could not be: with a modest boldness she demanded of him, how so great a mystery should be wrought in her, being a thing well known unto his Lord, and her, that she did not know any man: which she spoke with that constancy in her gesture, and shamefulness in her countenance, as the Ambassador might very well conjecture, that as she did not mistrust his message, so she meant not to prejudice her vow she had made, of perpetual keeping herself a maiden, and therefore he returned her this answer. The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee, and therefore that holy one which shall be borne of thee, shall be called the son of God, and behold, Elizabeth thy cousin, she also hath conceived a son in her old age, & this mon●th is the sixth of her, who is called barren, because no work shall be impossible to God.  
This Virgin, who had profited so much in virtue, as now she was become peerless, seeing right well, that without any blemish to her honour, she might entertain such love, as was offered her by him, who was of so high renown, as she might presume he would not, and so absolute, as she might be thoroughly persuaded he could not do any thing, whereby either repentance should fall to him, or any shame redound to her, to satisfy the expectation of the Emperor, his son, and all the Prince's attendant on them, which seemed at this time to mind nothing else then her answer: she yielded herself to her Lords will, and with more humility than Abigail to king David's messenger (when he sent to demand her consent unto him in marriage) she said unto this Prince Ambassador, Behold the handmaid of my Lord, be it done to me according to thy word.  
Her consent obtained, the Ambassador gave her a farewell mixed with such joy and reverence, as if he had been loath to detract time to be gone with so great good news, and yet could not but stay a while to do his duty, but being of that agility, that he could pass so much space in a moment, as is betwixt heaven and earth, & dispatched himself with that speed, that in a trice he both increased a joy in the place where he was, & began another in the place from whence he came. Whereupon Love, who is impatient of delay, caused him from whom, as well as from his father, proceed infinite love, with all his might to pursue this matter, & the will Trinity working miraculously in the womb of the Virgin, & gathering of her most pure blood together, framed thereof in one instant, a perfect body, & no sooner could that body enjoy the soul which was created for it, than the emperor his son united the whole unto him, a work as worthy praise as wonder, & so wonderful, as reason having tye●d itself in discourse of this work, leaveth off, & beginneth to do nothing but wonder for which cause one among the rest, being wearied with over much musing, began to refresh himself a little with his Muses In this manner.  
Whom earth, the sea, the heavens,  
do worship, praise, adore,  
King of this threefold frame,  
the womb of Marie bore.  
To whom Moon, sun, and all  
do service in their turns:  
chaste bowels be are with fall  
of grace, which from heaven comes.  
Blessed such a mother,  
within whose womb is closed,  
Her heavenly maker,  
holding from being loosed  
With ease the world, and blest,  
for that she had received,  
By angel's mouth addressed.  
a message she belieude,  
That she conceiving by  
the help of holy Ghost.  
He should within her lie,  
Whom Gentiles wished most.  
But although others lost themselves in the consideration of this divine mystery, the Virgin no doubt was so perfectly instructed in it, that she sound as much knowledge, as she had felt comfort, and her comfort was the more, because her knowledge was so great, and remembering that the higher she was in calling, the more lowly best beseemed her to be in her carriage, she did always with most humble thoughts attend upon high conceits, neither thinking at any time too well of herself, for that she should mother so worthy a prince, nor yet so unwary as to give any cause, why from thence forth he should disdain her to be his mother.  
Among other her comforts, she remembered what the Ambassador had said unto her of her cozen Elizabeth, whom before she loved, but now she longed to see, and if the ways presented themselves in her imagination very long, her desire looked to be preferred, which was in heart also very great, & and the time of the year being both fit and pleasant to travel in, invited her earnestly to the journey, to a city called Hebron▪ in the mountains of juda, liing southward from jerusalem 22. miles, one of the most famous cities in Palestina for antiquity, and of greatest renown, because it was sometime the king's seat. The inhabitants of this place were sometime such men (or rather monsters) as neither eye could without horror behold, nor ear without fear hear speak: here was David who slew Goliath the Giant in a single combat with his sling, anointed king, and ruled all Israel by the space of seven years, a place also for this cause had in reverence by all the world, for that Adam the first parent of all mankind, here is said to have forsook the world, here also was jacob the great Patriarch buried, & his father Isaac, who was miraculously in this place conceived by Sara, when she was by nature's course past childbearing, from hence Abraham issued with 318. of his men, and joined with him the 3. brethren mambre (who gave name to the valley joining unto it) Aner and Escoll, & pursuing 4. kings conquerors overthrew them near unto mount Libanus, and brought back all the spoil which they had taken out of the richest part of the country, and was here also afterward buried. A place notoriously 〈◊〉 from the beginning of the world with an oak which continued there 400. years after the incarnation of the young prince we spoke of, & it was one of the 46. cities which were allotted unto the priests to dwell in.  
Hither hastened the virgin, if not so well accompanied as noble & wealthy parents could send their only daughter, aswell for her guard, as their own credit, yet neither was it likely she would caresly of herself have strayed so far alone, nor her parents suffer her to go without some company, being so far from the basest blood in Palestina, as they were of the best, & none of the poorest, who could spare unto the temple one third part of what they had, & an other to relieve the poor, but her chiefest guard was invisible, and therefore it was invincible, for if ever any princes with child traveling was choicely attended on least any hurt should befall unto her, or unto that she went with, much more was she and every thing so well ordered, as she neither felt any inconvenience in long uneasy ways (being a young maiden) nor found any 〈◊〉 in her journey by her burden (being lately become a mother) for it is not to be thought that he which came to bring ease for his enemies, would breed any pain in his best friends.  
But no sooner had she set foo●e into her cousin's house and saluted her, but the child within her cousin's womb be wrayed who she was, and Elizabeth by divine instinct, cried out with a loud voice beginning where the Prince Ambassador had ended his salutation, and said unto her: Blessed art thou among women, and blessed is the fruit of thy womb, whence is this to me, that the mother of my Lord doth come unto me? for behold as the voice of thy salutation sounded in mine ears, the infant in my womb did leap for joy, & blessed art thou which didst believe, because those things shall be accomplished which were spoken unto thee by our Lord.  
The sun although it appear unto us to be in a cloud, because there is a cloud betwixt it and us, is not altogether deprived of his power, but giveth some light, and by his light life, where it lighteth, and the son of justice having built his glorious throne in the womb of a virgin, where he did as it were ascend upon a thin cloud, shall he lease his virtue, and not rather work, not of any necessity, as a natural cause of such like qualitied effects, but voluntarily, as a liberal and free agent of supernatural graces? How may we think would he draw unto him, if he were once exalted, who drew so mightily being imprisoned? for although his imprisonment was rather for his own pleasure, then upon any others compulsion, and his keeper such, as ioied she had him, rather for that perfect love she did bear unto him, them for any private gain she meant to make of him more, then that she might by this mean get him to seal her a patent, by which she might be assured she should love him, and be beloved again with an enles love: yet was he a prisoner, & a close prisoner, & to that end at this time a close prisoner, that after once he had gotten liherty, he would bring it to pass, that no man but by his own fault should die a perpetual prisoner.  
He drew not as the Adamant stone draweth iron, & there holdeth it, never again to banish it, neither ever to better it, but he drew as a most precious stone hewed on't of a rock of infinite virtue without the hands of men, bettering every thing which cometh near unto it, if it be capable of goodness, although it batter that all to pieces where it lighteth, if it fall upon any thing which is brittle. It turneth iron into gold, and gold into inestimable jewels, being able to add perfection to whatsoever is made perfect, and by the infusion of a gracious quality, to alter the most ramish and hardliest reclaimed nature.  
The maiden mother blushed at her cousin's words, & began to muse how she should come to the knowledge of this secret work, but presently she perceived that he had told the tales; who best might without rebuke, judging it therefore no boot for her to conceal it, when the riddle was so rightly read, with a modest downcast of her eyes, she acknowledged it, & therewithal in thanksgiving unto him 〈◊〉 whom she had received such an especial grace, according unto the custom of the country when any extraordinary cause of joy was ministered unto them, she broke out into this song.  
My soul doth magnify my Lord,  
My spirit doth also accord  
To joy in God my Saviour.  
For that he hath regardfully  
Beheld his maids humility,  
Her meek and low behaviour.  
Therefore all generations  
From this time forth of nations  
Shall evermore me blessed call,  
For he hath done great things to me,  
Who able is in each degree,  
And holy his name obove all.  
Whose mercy also doth extend,  
From one to other without end.  
The which of him do stand in fear.  
With power and might of his strong arm,  
He hath dispersed them to their harm,  
Who proud & lofty minds did bear.  
He hath deposed from their seat  
Who in their own conceit were great,  
Exalting humble minds for aye.  
The hungry he hath filled with good,  
Unto the rich he gave no food,  
But sent them all empty away.  
He hath received Israel  
His child (who ever pleased him well,)  
His mercies forgotten never.  
As he before had promised,  
Unto our fathers (which are dead)  
Abraham and his seed for ever.  
There was so sweet a consort in her countenance, and so exquisite a concord in her carriage, that there was no need of other music to grace her song: the ear had so full an object of her voice, and the eye had wherewith to delight itself so sufficiently with her looks, that those which heard her, and see her as they had done impiously to have taken her for a Goddess, so had they done injuriously, if they had taken her for less than the mother of God.  
But while she and her cozen entertained inexplicable joys by these their mutual and most kind greetings, Zacharias came with as hearty although a speechless congratulation unto the blessed virgin, and gave her as friendly a welcome as his dumbness would permit him. A sharp penance did Zacharias endure, but it was deserved, because he knew not how to do any wrong who enjoined it.  
This Zachartas was a priest and husband to Elizabeth, honoured among the jews for his worthiness, and highly esteemed by God for his virtues, punished with a momentary loss, because he was thought worthy of an eternal gain: for while he ministered in the Temple, and made his prayers for a child unto him, who could open the womb of a barren and aged woman, an Angel appeared unto him at the right hand of the Altar of incense, first frighting him with his presence, then encouraging him with a friendly message, and told him, that his wife Elizabeth should bear him a son, whom he should call john, in whose nativity he and many other should rejoice, with so many circumstances of so great importance, that Zacharias thought it a thing impossible.  
Whereupon the Angel meaning to assure him of his message, showed unto him that he was Gabriel, and sent unto him from God, to tell him these good tidings, but because of his incredulity, he should remain dumb until the day came wherein all these things should be done, and therewithal departed from him. But Zacharias presently found by experience the sign was too true, which was given him of the childbirth, for coming abroad among the people, who had expected him above the usual time allotted for that kind of worship, he saluted them with signs, & not being able to speak unto them, they all understood that he had seen some vision.  
This notwithstanding he continued still in the Temple, until the days of his office were expired, for all the Priests did minister in their turns, which being performed, they rested three and twenty weeks before they returned to do their function. This order did king David institute to avoid a confusion, likely to grow among them, by reason of the multitude of them, for sending for all the priests which were in his time, and finding four and twenty principal families, he appointed that every family should serve in the temple in their several week, the order to be ever after kept, according to the lots then presently to be cast, which course also the Levites observed▪ which served the priests: and because Zacharias was the chief priest of his family, many call him absolutely the high priest, whereas among them were 23. more of equal dignity, & no one of them greater than an other, as appear by that no one of them was preferred before the other, but every family served in the temple, according as their lot fell unto them, and Zacharias was of the family of Abias', to whom fell the eight lot: but above all these was one chief priest, to whom only belonged the chiefest office in the temple, which was to enter into the holiest part thereof, and this was but once in the year, that is to say, the tenth day of their seventh month, they accounted the first (for the most part) part of our March, and part of April: & the length of their month to the first appearing of the new moon. The high Priest when he entered that place, put on a pair of breeches made with twisted silk (for when the law was first given, men did wear no breeches) and they were so made for strength, but they were of most pure white silk, & exceeding fine.  
They were tied fast under his navel, and reached to his knees: then he put on a garment of the same stuff, which was open in the breast, and back, but to be made fast with hooks of gold, the sleeves were strait unto his arms, it reached to his feet without pleite or fold, it was girt unto him next unto his body, a little beneath his armepittes, with a girdle four fingers broad, but hollow like unto the skins which Snakes do cast, in it were many flowers and percious stones, wrought in red, purple, sky-coloured, and white, so lively as if they had been set, not wrought: the ground was white, and it hung down to his feet from the knot where it was tied. Upon his head, he wore a mitre wrought with white silk, which was tied behind with a silk ribbon, that it should not fall off from his head, when he stirred about the sacrifice. It was made like unto a half Moon, and not so high, but that some part of his head was seen toward the crown, and round about it were little ribbons sowed one part of the one over some part of the other, but so cunningly as no man could perceive where the needle was used.  
Thus attired did he go into that part of the temple, which was called the holy of holies, with the blood of a calf, which he sprinkled upon the cover of the arch, and also the blood of a Goat. Then coming forth he laid his hands upon the head of another Goat, confessing before God all the sins of the people, and praying that the punishment due unto them might light upon that Goat, he caused it to be carried away into some desert, and there to be left. After this ceremony, he put of those vestments, and washed himself. Then was he attired again, adding to his former ornaments an other coat of sky colour, which was made open in the breast, & in the back, and where the priest was to put forth his arms, without any sleeves, and a welt of the same stuff was sowed round unto the edges where it was open: it reached down unto his ankles, and was wrought near unto the lower part, with pomegranates, in white, red skye-colour, and purple silk, in such order, as betwixt every pomegranate did hang a little bell of gold, to the number as some say of 72. Over this coat he wore a garment, which came no farther then unto his middle, it hung half before, and half behind, it was open in the shoulders, but the sleeves were close to his arm, and where it was open under the arm, it was to be fastened, by being sowed together, or with buttons. This kind of garment did not only Priests, and Levites wear, but whosoever applied themselves in any peculiar worship of God, but with this difference, that their garment was only wrought with silk, without any other ornament. And that which the high Priest did wear, was wrought also with gold, and had upon each shoulder, where it was open a precious stone called an Onyx, which is transparent, and of a mixed colour between white and red. In these stones were engraven the names of the twelve sons of jacob, saving that in place of Levi, and joseph, were two of Joseph's sons, Ephraim, and Manasses: for Levi having the Priesthood, and offering sacrifice, was a sufficient representation of that family before God, for which cause principally were the others engraven in the stones, and to be worn at that time. These stones were set in gold, and in place of buttons to close this habit on the shoulders: but the stone which was on the right shoulder, as often as the high Priest offered sacrifice, did above his wont, and above his nature shine so bright, that it might be seen a great way off, of which perchance the reason may be, because on that shoulder were the names of the six elder, among the which was judas, from whom he should spring, who should be a light to the whole world. This habit was girt unto him with a girdle of white silk wrought with diverse colours, and intermingled with gold, the edges whereof were conveyed into pipes of gold, and this also hung down before. This habit they called an Ephod, and it had a far more costly ornament fastened unto it. It had a place in the middle of the breast without any work, about a span square, to supply which, was a piece of the same stuff double wrought, because it should be of good strength, for in it were set twelve precious stones, in every one of which were the twelve names above mentioned, engraven, they were set three in a rank, so that they made four ranks in the piece. In the first order was set●e a Sardius, a Topaz, and an Emerald: in the second, a Carbuncle, a sapphire, and a jasper: in the third, an Anthracite, an Achate, and an Amathist: in the fourth, a Chrysolite, an Onyx, and a Berill.  
This piece thus beset with precious stones double wrought (as is said for strength, because no doubt these stones were very great containing in every one of them twelve names) was fastened in the breast of the Ephod, with four rings of gold, which were in the four corners on that side, which was next unto the Ephod, in which were also four other rings of gold, to which it was tied with a skycolour silk lace, but in the outside of the piece (in the upper part thereof) were two greater rings of gold, one in one corner, and another in the other corner, through each of which rings went a chain of gold to the shoulder, through hollow pipes of gold, and was fastened by both the ends thereof to the upper part of the Ephod in the back, which for the purpose had two hooks of gold set in it: and this little square rich piece they called Rational, wherein they said was also put knowledge and truth, which was no more, then that the Priest putting it on him, when he put on the Ephod, and demanding of God the event of things to come, or the truth of things which were doubtful, he was so assisted by God's goodness, as he obtained that for which he prayed, and could give a right judgement thereof: by this also when they went to wars, they always knew what success they should have, for if they should have the victory, the precious stones would give an extraordinary glimpse and brightness, to the great encouragement of the people, and although others putting on their Ephod, did often demand of God the event of things to come, and had answer, yet none was so particularly ordained for this purpose by God, as this, neither was there so manifest a certaiuty, as was by this, for by the glistering of this, all the people might also divine, without any doubt of their good or evil success, for which cause the Grecians used to call it an Oracle.  
Upon his head he wore a mitar like unto the other, but it was covered all over with a skie-colour needlework, and in the forepart thereof, hung plate of gold somewhat over his fordhead, tied with a skie-coloure silk ribbon behind his head, in which plate of gold were engraven words of this signification, The holy of the Lord, but the word which signified the Lord, was expressed with these four characters, by which no man ever knew how to spell it rightly, or at the least were afraid to speak it, yet some presumed to call it jehovah: from this plate backward went round about on both sides of his head a triple crown of gold, wrought and embossed much like unto the Henbane leaf.  
In these ornaments the high Priests offered sacrifice that same day at the altar which stood in the Court, which was called the priests court, and at all other times when they offered sacrifice, and the reason why he did not in this glorious attire enter into the most holy place, was because he entered at that time to sacrifice for the sins of the people, for which he went in, in a more humble sort, and all the people that day did fast; but afterward in token of joy, that all were cleansed from their sins, he attired himself as is declared, and proceeded to a second sacrifice in the place, where the inferior Priests did offer every day, according to the order taken for the purpose, but their ornaments were no other than such, as the high Priest did wear, when he entered into the holiest place of all holies. This daily sacrifice which they offered in the Court, was a lamb a year old or under, which was without spot (that is, without any deformity or disease either in skin or limb) with somewhat more than a peck of flower, a pottle of wine, and as much of the best oil, and this was offered morning and evening, beside all other sacrifices whatsoever, or whensoever they were offered, and this was the second office of the Priests in the Temple, the third was to change the bread of proposition, which stood in the Temple next unto the Court Westward, which was but once in a week, the fourth was to trim the lamps in the golden candlestick in the same place, and this was also done morning and evening. The fifth was to offer up incense at the Altar, called the Altar of Incense, or the golden Altar, which stood in the same Temple right before the door, by wh●ch the high Priest entered into the inmost Temple, which office was performed every day morning and evening, whe● Zacharias, because he would not believe what was said unto him by the Angel, was bereaved of the use of his own tongue, so that the B. virgin might guess at her welcome only by the entertainment only which he gave her, and was not to look for any lip-ceremonies of him, who could not in that manner bid himself welcome, but had it not been that truth could not have been contrary to itself, he who had set a lock upon his lips, until his child should be named, would have given Zacharias his tongue as free passage to have joyed in his liberty, as his heart had often felt pain for his incredulity, and not have let the father make so many dumb shows of his inward grief, who caused both the mother and the son in her womb, to make so many open signs of their unspeakable mirth, but his word being past, standeth still for a law: yet so far forth, as his lips could do hearty loves message, he omitted not what kindred invited him unto, and the custom of the country allowed him to do, acknowledging that in his mind, which he could not utter as he would with his mouth, and because she was one, whose company could not be too much desired, it was no small corrosive unto him, that he could not give her that entertainment which she deserved, but both he and his wife did their endeavour to let their guest understand, that although neither the place, nor the company were able to give her condign entertainment, yet that both the place, and the company were at her commandment, and she as one who had her mind well fraught with humility, thinking too much homage could not be exhibited unto her child, nor too little honour unto herself, required their forwardness with as friendly, but humble thanks, minding in no one point to be wanting unto her coosens, if at any time they should stand in need of her service.  
The days of her abode with them, seemed to them both too short, their discourses every day waxing sweeter than other, and the nights were judged too long, although they promised still they would be shorter, which both cut off their talk too soon, and kept them too long asunder, having very ample and pleasing themes to delate upon in the day time, and nothing but dreams of their day talk in the night time.  
Elizabeth would discourse unto her cousin, how the Angel appeared to Zacharias in the Temple, what he promised, and how far forth his promise was performed, with hope that he which punished an others false heart in his tongue, would not have his own tongue blemished with any falsehood, for no doubt Zacharias did seek by all means possible to animate his amated wife, when he saw her in her dumps for his dumbness, and for such cause would not stick to write▪ that at the least in Tables, which he could not utter with his tongue, which she laboured as a most grateful lesson, until she had perfectly learned his fortunate misfortunes, and perceiving how greatly his incredulity had displeased the Angel, she often intimated to her Cousin, as at her first meeting, how blessed she was, who had believed the Oracle. And the virgin, when her warrant was sufficiently signed with her coosens silence, required her with as strange a story in respect of the manner, but of a far more noble, pleasant, and profitable a matter. For although her Cousin had supernaturally some notice thereof, yet was she very far from the knowledge of many circumstances belonging thereunto. Entering therefore into the discourse of her annunciation, she used few words, as became a Maiden, but such as might fitly proceed from the gr●●●est Mation, leaving off when she saw her time, with a full period of her 〈◊〉 speech, and giving a greater appetite of knowing how in the end she sped, beside infinite other matters, which continually came into her mind, both of her sons greatness in himself, and his goodness toward others: for being his mother, & therefore not without just cause judging herself to have the second right in him, she thought it fit she should give place to no more than one, in the commendations of him, one thing only seemed to afflict those poor women in the highest of their happiness, that they might talk of perchance, and feel, but could neither see, nor here those sacred babes, which made them both so blessed mothers, yet did they often embrace, and kiss them in their minds, whom they were sure they had enclosed within their sanctified wombs.  
But Elizabeth whose time was at hand, was somewhat comforted, and the blessed virgin when she espied her sons harbinger, was the more contented, the one seeing her joy present, the other knowing hers not to be far distant. For although some do doubt whether she stayed her coosens delivery, because it was the custom that Maidens should not be present at women's labours, yet the house containing more rooms than one, would afford her another, until her Cousin were delivered: and it is not likely she would take so long a journey, stay there so long, and then leave her kinswoman whom she so entirely effected, when she should have most need of her comfort, as being in labour in her old age, with her first child, whose worthiness was such, as his father not believing it, was bereaved of the use of his tongue, he by her presence sanctified in his mother's womb, and in whose nativity it was foretold by the Oracle, that not only his parents, but many other also should rejoice. And although a divine History doth mention the Virgin's departure, before it mentioneth Elizabeth's travail, yet doth it not say it was before her travail. And a festival day being celebrated in remembrance of this visitation, the morrow after the Circumcision of the child, we may probalye think she stayed there until that time, comforting the old couple with her company, and delighting herself with her young Cousin, who had as great affiance with her by spiritual gifts, as he had by carnal generation. And if we should allow her but a few days to think upon that which the Angel said unto her, which was a matter not lightly to be considered on, as also to obtain leave of her parents to go unto her Cousin, and to prepare herself for her journey, she co●ld not stay there three months, and go away before her cousin was delivered.  
No Lady's title was here given unto her, much less the honour due to any princess. She gloried more in being an humble Cousin among her kinsfolk, then in her chiefest calling among the Angels, and being mother to the greatest prince in the world, she famed herself at this down lying of her cousin (as a most venerable writer affirmeth) to be serviceable unto his servants.  
The day came, in which the child should be circumcised, a ceremony prescribed unto the jews to distinguish them from all the world, except the Israelites▪ otherwise callen Saracens (a people which ranged in the Desert of Pharan) for these did circumcise themselves, and the Arabians which descended of them, but not until they were thirteen years of age, because that Ishmael was so old when he was circumcised. And in this they differ from the jews, who descending from Isaac, did circumcise their children the eight day after their nativity, as Isaac was, and as their law commanded, under pain of death, which penalty was perchance only to terrify the parents (as it seemeth) for during the time they were in the Desert, none were circumcised, which no doubt was through exceeding great negligence, for infants of 8. days old did ask little attendance, more when they were circumcised, then otherwise, also when Moses was going from God unto Pharaoh, to bring the Israelites out of Egypt, an Angel appeared unto him and his wife in their Inn, making proffer to kill him, because one of his sons much elder, which he had there with him, was not circumcised, at what time suddenly Sephor● his wife, daughter to jethro the Medianite took up a sharp stone, which lay by her, as the next instrument for such a purpose, and cut off the superfluous skin of her sons privy members, after which done, the Angel departed, and this manner of circumcising with a stone endured ever after among the jews, great pain no doubt to little infants, and no great pleasure to such as at riper years were circumcised, for it was lawful for any to be circumcised who would, and afterward to be accounted in some sort as a jew, but distinguished by the name of a Proselyte, that is, one who passed from one Religion to another: and because there should be no confusion of families by this cohabitation of jews and Proselytes, a very exact order was observed in keeping every man's pedigree, both in public offices, and private men's houses, until the first Herod, which was king of the jews, to this end, that there should be no knowledge of the nobility from others, because himself came of a base house, and was no jew borne, called for all those pedigrees, and burned them, so that never after was any kept publicly as before, but only with private families, such as had them always in their own keeping before Herod was King.  
Abraham the great Patriarch, the jews glory, God's especial friend and worshipper, living under the law of nature, when he was an hundred years of age, by order given him from heaven, circumcised himself first, and all his family, and from him, as the first father of circumcision, descended this ceremony unto all his posterity, and because at that time that he was commanded to circumcised himself, God changed his name from Abram to Abraham: the jews also used at that time to take their names, by which ever after they should be called, observing this custom in every family and kindred, that their children should either bear the father's name, or of some other their kinsmen, which at this present bred a mutiny among a meinie, which came to Zacharias his house, either for kindred, neighbourhood, or wonders sake, but the greater part would have had the child named Zacharias, as his Father was, against which Elizabeth (being before instructed either by her husband, or some heavenly spirit) exclaimed, saying: His name should be john, to which the company replied, that none of her kindred were so called, and therewith they made signs to Zacharias to end this controversy, who making signs to them again for writing tables, and receiving them, writ in this manner, john is his name, and immediately feeling his tongue at his often wished for liberty, as if he had been nine months busied 〈◊〉 setting a 〈◊〉 unto a deity, which contained many worthy mysteries, as comfortable words, he began to praise God, and prophesy of his young son with this canticle.  
Blessed be our Lord God of Israel,  
Who visiting his folk, redeemed them,  
And hath erect for us an horn of health,  
Of holy David his child's royal stem:  
As long before himself by others told;  
Who sacred Prophets ever counted were,  
Health from our foes (to whom our sins us fold)  
And from their hands who did us hatred bear.  
To show his mercy unto our fathers,  
And call unto his mind his holy will,  
An oath sworn to Abraham we without fears,  
Freed from our enemies, should serve him still,  
In holiness and justice all our days  
Before his face, and thou child a Prophet▪  
Shalt called be of the most high, whose ways  
Shall be to make his paths before him strait,  
To give his folk knowledge of their safety,  
By pardon of their deeds done sinfully,  
Through the bowels of our Lord's mercy,  
In which he came to us rising from high,  
To comfort those with light, the which do sit  
In darkness, and in the shadow of death,  
And that the ways of peace each one may hit,  
Our feet from straying he also guideth.  
His song being ended, and his enduring without end, next unto her son, whom in this song▪ he acknowledged the author of his joy, he thought the B. virgin was to have her due, wherefore coming unto her, he gave her that honour which at that time he thought meet, although he dared not to give her in open show, so much as he meant her in his mind. And by this time the company finding their senses, which they seemed to have lost upon this sudden accident, began to whisper among themselves, what such strange wonders should portend. An old and barren couple to have a child, was a thing full of joy to their friends, and marvel to strangers, but Zacharias his speech restored unto him after nine months dimness was to them both, both joy and wonder.  
They remembered when he was first dumb, (which by their account was immediately before the conception of the child) they did assure themselves that he had seen some vision in the Temple, but when they heard him at the circumcision of his son, not only speak, but fore-show also matters of such importance to be now at hand, they could do no less than conjecture that this child should bear some part in them, and therefore demanded they each of other▪ ●ow think you▪ will this child prove? which doubt one which was present would soon have solved, if he would have been seen, but it was somewhat too soon▪ & therefore he deferred it until a fitter opportunity should be offered for that purpose, where we shall in part also understand what thi● child proved, & for this time accompany the blessed virgin, who very well understanding the matter, when she saw her time, left her coosens with a friendly farewell, although they were greatly sorry for her departure, to comfort themselves in their little one, and the rest to divulge those strange wonders in the mountains.  
Her guard was quickly in a readiness to safeconduct her to Nazareth, where her parents rejoiced not a little to see their daughter, and joseph was exceeding glad to enjoy his spouse, who thought the time very long of her stay, and therefore requited her long absence with his often presence after her return, through which he perceived the sooner that she was with child, which did not only check in some part his love, but also choked all his joy.  
He loved her so entirely well, that he knew not how to hate her, and yet in his conceit she had deserved such hatred, that he knew not how hereafter he could love her. He meant truly and faithfully to have kept his promise made unto her, when they were betrothed, and he could not but think it great disloyalty in her toward him by this supposed spousebreach, For the love he bore unto her he would not openly defame her, for then according to the law she should have been stoned to death, yet could he not frame himself to detain her, because he conceived an offence impardonable: and if at any time her virtues ran in his thoughts to be such, that it could not be possible she should in so foul a matter f●ll from her faith given to God and him, yet again he thought it impossible but that she should be faulty, having such manifest proof of a matter, of which he could conceive no reason, but guiltiness against reason. Not brooking therefore what he mistrusted, nor yet willing that she should be a byword for the world, he bethought himself that it would be best for them both, if he should dismiss her without defaming her, for although he saw evident peril of his own life, as well by forsaking her whom he loved as his life, as by living with her, who had already grieved him almost unto the death, yet he thought it would be an easier death, if he were altotogether from her, then to die in the daily sight of her, whom he took to be his murderer.  
But while he was thus troubled in choosing by which torture he could best like to end his life, and in a manner resolved to dismiss her, crying out against heaven & earth, the one because he thought it had wrought him this wrong, the other to revenge it, his eyes grew as heavy as his heart, and by a mournful fall bereaved him of all his senses. And being now at some little rest, not because he had no grief, but because he felt it not, he thought he saw a man whose attire, comeliness, and majesty, bewrayed him to be no less than a prince, although some kind of his behaviour showed him to be no more than a messenger, as bold to speak, as he seemed able to persuade him▪ he thought he heard use these words unto him. joseph son of David fear not to take Marry thy wife, for that which is bred in her is of the holy ghost, she shallbe delivered of a son whom thou shalt call jesus, for he shall save his people from their sins. Which message being done, he departed. joyful tidings to poor joseph, but strait he feared that they were too good to be true. He knew her virtue was such as she might very well be thought the least unfit to mother such a child, but again he thought himself not worthy to husband such a wife: with which conceit being somewhat troubled, he awaked, and calling to mind the vision which he had seen sleeping, he remembered also what he had often heard waking, that a serpent was threatened by a divine oracle, & a perpetual enmity pronounced betwixt him on the one part, & a woman, and her seed on the other part, which he heard expounded of a maiden, who should bring forth a son without the company of man, expressed sufficiently in that it was called her seed, and confirmed at another time by the same oracle to Achas K. of the jews, when it was told him that a virgin should conceive in her womb, & bring forth a son: & afterward an other answer was given, that a sprig should spring from the root of jesse (who was K. David's father) & a flower from thence should bud, to show that as a flower grew only from one, so likewise should he of whom was so great expectation. And what strange or new thing this should be which the oracle did insinuate God would make that a virgin should conceive a man, he could not imagine unless it should be understood to be done without the company of a man, & that the infant should have what perfection could be in man, which agreed very well with his vision. These & such like as he recounted in his mind, he recanted that which before he meant, & now having as great difficulty to bear the joys he felt, as he had before to brook the fault which he found, he held it, & not without cause the greatest happiness he could have in this world to enjoy the love of her, whose virtue surmounted all who were virtuous, & were not virtue itself. She was a young maiden, but of grave dedemeanor, able to have provoked the best mortified to love, but she reproved even in her face all manner of lust, for whom her modesty drew to admire her, her majesty drove from thought of sinning by her: & although her poverty sought to conceal it, her properties showed her princely descent. Wherefore he thanked the heavens for his good hap, & began to think how he should make her amends, of whom he had conceived so hardly.  
But when he came again unto her, he stood stone still, as though either his soul had forsaken him, or his senses forgotten her: if only sorrow for his suspicion past, & joy of his present resolution had fought the combat, the quarrel might have been quickly ended, & poor joseph would with tears either have confessed unto her his fault, or have congratulated his own good fortune, b●t a reverence entering into the lists, prevailed against both, which made him as backward in his paces, as love could make him forward in his looks, wherefore she perceiving his eyes fixed so upon her, as if he meant they should not stray, and his heels so fastened to the ground, as if he had been minded they should never stir, she began to be abashed at this so sudden an alteration, and blushed to think whether she had given him any just cause of so strange a salutation: but her conscience assuring her, that she had been always as forward in showing him all manner of courtesy, as she was free from suffering any manner of corruption, she encountered him with such sweet piercing looks, as she encouraged him to prosecute his former professed loves, but in such sort, as joy, grief, and reverence were moderators in his words, countenance, and behaviour. He confessed his jealousy, and suspicion he had of her, & humbly craved pardon therefore, vowing himself for his penance, until his dying day in sight of the world, a true and faithful spouse, and in all his actions a most diligent and obedient servant, he uttered his intention to dismiss her: and being so fully satisfied in the mystery wrought in her, he was now become a suitor unto her, that she would vouchsafe to accept of him.  
And she perceiving that this work could not possibly proceed without his knowledge, recounted unto him what had chanced unto her, but with such humility & lowliness of mind, as was sufficient to have persuaded a truth, & dissuaded him from his determined purpose, if he had before discovered his jealousy unto her. Wherefore after humble thanks to her Lord, who in such sort had supplied her bashful backwardness she embraced her spouse, who trembled for reverence to touch her, and she did not only pardon his offence past, but dispensed also with that penance which he had enjoined himself, so far forth as it concerned her own person, but craved most careful attendance on him, whom she had conceived. Many words passed not betwixt them at this meeting, because they both were willing that this his fault, as it was quietly forgiven, so it should also be quickly forgotten, but they could not part without many joys, because they both had their wish, that this sacred conception, as it cleared her from all suspected faults, so it should cleanse him from all superfluous fancies, and they lived ever after with such contentment & happiness, that they neither envied at the stately port of earthly princes, nor desired the highest estate of the heavenly spirits, yet could they not but wish every day her time were expired, that not only they, but the whole world also might enjoy whom they expected, for although a special choice was made of the jews, yet were not the gentiles abandoned, being each as nobly born, as other, and both as one.  
They both had their Prophets, which did forshew his birth, that both might take like profit by his death. Among the Gentiles were Trimegistus, Hidaspes and the Sibyl's, and the jews were not without those which foretold both the time and the circumstances most justly.  
The Gentiles understood that about that time a king should be born, by whom only (as the most eloquent Orator that ever spoke in Rome said) all people should be saved, but they understanding no more than he did, what this saying meant, some of them which thought well of themselves, began to cast how they might be kings, hoping that the Prophets spoke of them, for this cause did Lentulus join himself in Catiline's conspiracy, and Anthony boldly set a crown upon julius Caesar his head, when they sported themselves at their Lupercals, at which Caesar seemed to grieve, and the Senate to grudge, and Caesar refusing the crown, Anthony to the dislike of all the romans set it upon Caesar his Image: others thought that Augustus Caesar was the man, and the rather because he was borne about such a time as upon a strange accident conjecture was made, a mighty prince should arise, for the Image of jupiter which stood in the Capitol, and the image of the Wolf which nursed Romulus and Rhemus, as also many other Idols were either broken or melted, yet was A●gustus a favourer of Idols, and by sacrificing unto them, acknowledged himself rather a bearer of them out, than a breaker of them down, but whosoever was born that year by the Senate's decree was murdered, because the very name of a king was hated amongst them. All thought the appearing of the sun in a rainbow, (when the sky was round about then clear) at Caesar his return to Rome from Apollonia, was a confirmation of this Empire: so likewise did they enterprite the flowing of oil by the space of one whole day out of a well on the foreside of Tiber, (a famous river that runneth through Rome) in a place hitherto permitted to the jews to inhabit, and to live according unto their laws, but the well stood in a Tavern, sometime used by aged soldiers to sojourn in, when they had served in the wars in defence of the common wealth, for after that a soldier came to his threescore year, he had his certain allowance until his death, which commonly was spent in that place? And when they saw the sun in the middle of three circles upon one of which was a crown burning made as it were of ears of corn, they applied it to their Trium●●●● that is, to signify that three men should sit upon capital matters, on which only two sat before, and were called ●●●umuiri.  
But Augustus Caesar who had searched their old soothsayers, saw he was to wait for a greater than either they or himself was, or the Gods whom he worshipped, and Apollo (whose son he was accounted) confirmed the same, insomuch as he refused the title of a Lord, and having great treasure brought unto him for to make Statues, he would have none dedicated either to himself, or unto any other then unto him, who should save all mankind, and unto Peace, for he had read the Sibyl's, which promised s●ch a prince, and prophesied of the whole course of his life, among the which being ten of great fame all virgins, and of diverse places, one which was called ●umana, of her city where she was borne in the lesser Asia named Cum●, deciphering his birth, constitution, and his name, gave forth this oracle.  
Then unto mortal men the son  
Of an Omnipotent Father shall come:  
He shallbe like unto a mortal man  
Clothed with flesh, with natures two but one,  
In 6. letters is contained his name,  
Four vowels, two none, remember this same,  
Eight & 8 ten, & one hundred 〈◊〉 times 8.  
Declare his name unto the faithless straight.  

Ι 10  
Η 8  
Σ 200  
Ο 70  
Υ 400  
Σ 200  
888   
These Oracles as they were with much marvel received, so were they given with much majesty: the manner thereof is thus set down by one, who writ of Sibella surnamed Cumea, because she forsook Babylon in Chaldea, and lived in a town called Cumea in Campania a Province of Italy.  
In Cumea was a Church of great praise, because it was of a strange bigness, and of as great price because it was of one stone, in the middle whereof were 3. large vessels of the same stone, wherein this Sibyl used to bathe herself, and afterward being attired with some precious rob, she went into a more secret place in the same temple, in the middle of which was a seat like unto a prince's throne, she spoke of future things, as if they had been present.  
But Apollo who was accounted most cunning in reading riddles, after that he had been a long time ashamed to show himself, and to the daunting of the whole world, had many years been dumb, being fairly entreated by Augustus Caesar, and in the end importunated with a sacrifice of an hundred Oxen, to tell the cause of such an extraordinary silence, he made him this answer.  
A jew, a child in show, a God in power,  
Who rules all other Gods, commandeth me  
Hence to depart, and dwell in hellish bower,  
Hereafter silence must thine answer be.  
Hereupon Augustus returning to Rome, erected presently in the capitol, an Altar with this ●●scription: The Altar of the first begotten of God, for he was convinced with these Oracles, and conceived no reason, why this child could not as well cause these accidents which befell them in Rome, both in the heavens and in the capitol, as have power so long before to p●tte the Oracle to silence. Great shame it might have been for the jews, that Gentiles should give such credit to evil spirits, if they had been careless of divine inspirations.  
〈◊〉 a prisoner in Babylon, & a Prophet among his people, after that he had foretold them in how short a time they were to return to Jerusalem, he added also that 69. weeks after, he should come whom they expected, understanding a year for every day in the week, which mount to 483. years, at the which time the Prince was borne.  
Israel by being whose children they were distinguished from other nations, lying upon his deathbed, after that he was 147. years of age, called all his sons unto him, and blessed them, foreshowed what should befall unto all their families, and among the rest of judas, who was his fourth son, he prophesied in this sort.  
judas, thy brethren shall praise thee, thy hands shall be upon the necks of thine enemies, and thy father's children shall adore thee. The sceptre shall not be taken from judas, neither shall there be a ruler, who shall not be of his stock, until he come, which is to be sent, and he shall be the expectation of the Gentiles.  
These notwithstanding, and divers other tending thereunto, some were as forward as the Gentiles, and began to have a great opinion of themselves.  
Theodas' a jew, hearing that as mighty a Prophet as Moses should about that time be raised, he persuaded himself that he could as well divide the river of jordane with his word, as Moses did the red sea with his wa●d, with which brags he seduced many, but going to show the people this idle slight, he, and many of his followers were slain.  
judas of Galilee, knowing also that about that time a Prince should be borne, who should redeem the jews, and that none but themselves should eat the labour of their hands, devised how he might comp●● this conceit, & imperiously gave a commandment unto the people, not to pay tribute unto Ca●sar, which many obeyed, even to the suffering of exquisite torments, and cruel death, in so much as children, not without wonder, would abide great torture, rather than yield to accept Caesar for their Lord, but in the end he with his followers failed of their purpose. Others seeing Herod confirmed in the kingdom, assured themselves that he was the prince which was so long before promised unto them, because now first did the sceptre fail in the family of judas, for when Nabuchodonosor carried joachim king of the jews, captive into Babylon, he left no prince over them, but one of the same family, called Sededechias, uncle unto joachim, & Sedechias afterward rebelling against him, & being carried away also into Babylon, none was accepted for king or ruler over the jews, until their return out of captivity, at which time Zarobabel who was of the king's family, took upon him the government of them, but would not be called king, either because he was tributary unto the Mede● and Persians', who since the jews their captivity, had conquered Chaldea, & all the countries thereabout, or else because perchance he did not directly descend from the later kings of the jews, for divers had 〈◊〉 tributaries both to the Egyptians and Chaldees, who notwithstanding both were, and were called kings. Also when Antiochus Epiphanes, King of the Syrians, made war upon the jews, and prevailed sometime by falsehood, sometime by force against them, he used the victory with such cruelty, that he caused them to eat meat forbidden by their laws, yea, and offer sacrifice unto Idols, which he set in their temple, as also in other places, where were new altars erected for that purpose▪ But having brought their Princes to so low an estate, as they were accounted of no more than private men, yet before he could set up a Prince over them, Mathathias, who by some small right was high Priest, and also of the tribe of judas (for those two tribes, and only those might marry together) gathering such unto him, as would rather leave their lives, then live against their laws, resisted Antiochus his power, and his children following their father's example, remained high Priests and Princes over the people, so that the sceptre still remained in the family of judas, till Herod usurped the crown, into which by these means he encroached.  
Aristobulus grandchild unto Simon, the last surviving brother of the Maccabees, sons of Mathathias, took upon him the name of a king, never before used, since their captivity in Babylon, and dying without issue a year after he began his reign, left his wife (according to their laws) as well as his kingdom unto his brother Alexander, who had by her two sons, the elder was named Hircanus, who after his father's decease, during his mother's widowhood, was high priest, and after her death was also king of the jews: the younger who was called Aristobulus, aspiring to the kingdom by force of arms, made his elder brother to yield it unto him, and to content himself with the high priesthood, which also not long after he demanded in like sort, as he had demanded the kingdom. Wherefore, Hirca●● being too weak to resist his forces, fled for aid unto Pompey, a noble Roman well experienced in wars, and had already been a 〈◊〉 of many Kings, who ●ay with a great army at that time in 〈◊〉, a principal city of Syria, bordering upon the north side of Palestina. This did Hirca●●s, partly because not long before had been a great league of friendship concluded and kept betwixt the jews and the Romans, and partly by the persuasion of one in some credit with him, whose name was An●ipater, he was no jew, but of Idumea, or as some say, of Ascalon, (one of the five duchies of the Philistines, near unto the middle earth sea) and some to one of those Idolatrous priests which belonged to Apollo, or some other which kept his temple, and was stolen away by the thieves of Idumea, whence because his friends were either not able, or not willing to redeem him, he remained until in the end he was one of their chief leaders, and in a 〈◊〉 betwixt them and the jews taken prisoner, but being found by Alexander●ing ●ing of the jews, to be both valiant and wi●e, he was made governor of Id●mea, in which office he behaved himself so well, as the Arabians ●ought his friendship, and to confirm it, gave him to wife a noble woman of their country named Cypr●s, and for his sake were ever after ready to aid the jews, until some private quarrels chanced to be between them, and when he returned again to Palestina, he always favoured Hircanus, eldest son to Alexander, and encouraged him to maintain his right against Aristobulus his younger brother Nicholas of Damascus, who (when need was) pleaded before Caesar for Herod, and Arthel●●●▪ laboured to show that this Antipater was descended of the kings of Palestin●, & fetched his pedigree from the chiefest of those jews, which returned after their capti●●itie from Babylon: but if Antipater or his children were the first which would seek to gentilzie a base blood, Nicholas will not be the last which will find it.  
Pompey having given Aristobulus the overthrow, & carried him away captive to Rome, although he restored Hircanus to his kingdom, yet he made the jews tributary to the Romans, & left Antipater as a precedent over the country, who because he was in years, committed Galilee, which contained all the north end of Palestina, unto his son Herod▪ and judea, which contained all the South part, unto his son Phaselus, himself ruling only in Samaria, which was the heart of the country, which when Antigonus, Aristo●●l●s his son perceived, and conceived small hope of any help from the jews to recover the dignity which his father lost▪ he requested aid of the Parthians, who coming with a great power, set up Antigonus in Hircanus his room, and led away Hircanus prisoner, & also Phaselus, but Antigonus, to the end that Hircanus should never after be capable of the high priesthood, disfigured him by cutting or biting off his ears, and Phaselus hearing that his brother had escaped, & hoping that he would revenge his death, beat out his own brains against a stone, Antipater not long before was poisoned by Malchus a jew, and Herod escaping although very hardly, travailed with great pain to Rome, notwithstanding the time of the year was unseasonable for so long a journey, where declaring unto Augustus Caesar, and unto the Senate, what had chanced in Palestina, he was created in the capitol, king of the jews, and returning with a great power of men, after much bloodshed against Antigonus, whom Antony Emperor of the East, by an agreement made betwixt him and Augustus' Emperor of the west, against which Antony, Tully thundered out in vain, & to his cost, so many phillipics, after he had whipped and crucified him, caused to be heheaded, and established Herod in the kingdom of the jews.  
But although many were so besorted with Herod as to take him to be the Prince, of which they had so many prophecies, yet many others which see the seep●er ●ayle in judas his family, and knew that he who was promised unto them, should not only come when the 〈◊〉 failed, but be also of that family, and of Dauid● stock, expected daily when he would show himself, and set them at liberty, who lived under Herod in too much savoury, but Marry and joseph kept all things most secret, awaking themselves often with the consideration of this heavenvly mystery, & waiting the wished time of her happy delivery.  
And when the virgin had made provision, not such as princes commonly affect, but such as their poverty could conucnienthy afford, she gave herself wholly to the meditation of that, which had 〈◊〉 often broken her sleep, without any trouble, & bereaved her of her sense● without any pain, and poor joseph was as forward in will, although he were not s● highly favoured as his wife, when suddenly did a speech▪ arise, which wrought in him an unspeakable 〈◊〉, and would also have amazed her had she not been well armed against all weather.  
Augustus Caesar, sole Emperor, both in the East, and West, (having overcome Anthony at Ac●●um in Greece) as at other times before, so now sendeth order to the Precedents of every province, together the tribute due unto him: the manner whereof was in Palestina, as it seemeth at that time, to take the names of the people, not where they dwelled, but where was the portion of land allotted to the tribe of which they were, and as near as they could in the city, which principally belonged to that family, which exquisite course of e●acting the tribute, hath given a probable cause of suspicion, that this was the first description, which was made of Palestina, by cause afterward we read, that one of the tribe of judah and of the family of Da●id, borne in 〈◊〉 belonging unto the same tribe and family, and brought up in a city of Zabulon, paid tribute in 〈◊〉, a City of Nepthalim. But whether this were the first description of Palestina, or no, it is not material joseph being of the tribe of judah, and of the family of David, was forced to depart from Nazareth, toward his country, there to give up his name, and to pay the tribute demanded, which was ordinarily every five years, for every man two groats sterling or four groats as some say, beside what 〈◊〉 ordinary taxes were sometime exacted by the Emperor, as his treasure wasted. And most gladly would joseph at this time have doubled the tax, that he might have stayed at Nazareth: for Winter being but half gone, and therefore at the sharpest, and the virgin almost all gone out her time, and therefore at the biggest, it did not only move him to extreme melancholy, but menaced also an irreparable misery: for joseph pitying as he loved, and loving without limit, pity caused that in him, which because he enjoyed his love, love could not, so that now he began to languish, with thinking that she whom he so entirely loved, should be subject to so perilous an accident, as not having many days to reckon to her delivery, she should be compelled to travail no few days journey. But she who was alway aswell fraught with joy, as she was full of grace, and assured that neither foul weather could wrong her, nor long ways weary her, to do her any harm, having him in her womb, who was to command both the earth and the heavens, comforted her husband in such sort, as she both acquieted his mind, and quickened again his spirits, that now he began to have an assured hope he should bring her happily to the end of a hard journey: in which after that he had once set forward, he waited more upon her looks, than he looked unto his own ways, more than necessary care commanded him for her easier travail, thinking not any thing did more than duty, which either exhibited that which might ease her, or prohibited that which might displease her.  
Three days journey was Nazareth from Hier●salem, but all circumstances considered, very likely they made it above four, from whence they went to Bethleem: for although that Jerusalem were the chief City, and all the kings were of the tribe of juda (after king Saul) yet was Jerusalem in that portion of land, which fell by lot to Ben●amin. Bethleem▪ was a City six miles' south from Jerusalem, possessed by Caleb: at the jews first entrance into Palestina, he was a prince of the tribe of juda, and one of the twelve Princes sent by Moses from the desert, to take view of Palestina, and also one of the two, which brought all glad tidings to enconrag●● the people, wherefore he only, and jostle, who was the other, of all the jews who were above twenty years of age, (when these two returned back to Moses) entered into this land, the rest being all dead in the wilderness, for murmuring against God, who had promised to bring them thither. It was also the more famous for one called Abessan, who lived in the time that the people were governed by judges, & himself was judge 7. years, he married from thence out of his house 30. daughters, & took home unto him 30. wives, for his 30. sons. This City was sometime called Ephrada, and the whole country about it, as some do say, because that Ephrad● (Caleb his wife) was there buried (but others do show that it was so called in jacob the patriarch his time) and it kept that name, until a great plenty of corn came, after that dearth which caused Noenn and her husband and household to go and dwell in the country of the Moabites, and after this plentiful time it began to be called Bethleem, which is as much to say, as the house of bread: but when as that king David was their anointed king of the jews (for there was he first anointed by Samuel) and because he was there borne and brought up, as also his father, grandfather, and other his ancestors, it was called after his name, as the worthiest of them all, the City of David.  
The soyleround about it, was comparable unto the most fruitful part of Palestina, the City stood upon the top of a reasonable high hill, which what it lacked in breadth, it had in length, the going up unto it, was only on the west side, and that not weary easy, because it was somewhat steep.  
Hither came joseph a●d Mary not so welcome as weary, yet not so hardly used▪ as they were well contented, they inquired from one end of the City to the other, & neither for love nor money could they be entertained, every house perchance in the City having some guest, might also have some colour for their discourtesy, but any little corner in a house at such a pinch, could not but have been accounted great hospitalltie, they looked not for the best, they sought a mean host; but the very worst cottage would not be opened unto them, this favour only did they find, that being come in at the one gate, they might without any trouble go out at the other, where by good fortune nature wrought that in beasts, which nurture could not work in men. A young woman tired with travel, & for in man's conceit it had been more fit to have been with her midwife in some house, then to be wandering in the streets with her husband, moved people to so little pity, as the beasts were thereof ashamed, and freely gave them such house-room as themselves enjoyed: for not far from the East gate of the City was an hollow place in a rock, either by nature, or art, made fit for the receipt of cattle▪ wherein was a manger, where stood an Ox, and an Ass, and into this rock entered the wearied couple in the coldest time of Winter, where they neither had other company, nor comfort, then is already showed, no bed was made to ease them, no board was spread to refresh them. Some little what did poor joseph provide in the town to vittail them, and somewhat perchance had he from the beasts to lay under them: he got some light that they might see, aswell as feel, what they wanted. And when they perceived the inconveniency of the place to be such as they knew not where to make any little fire, they resolved themselves that patience and contentment must be their best fare: with which after they had spent half the night, and the virgin perceived her hour was come to be delivered, she applied herself unto her wont devotions, & joseph being warned thereof, hastened to make ready such clouts as he brought with him, when in a moment did he appear in the world, who was before all worlds, and his mother taking him in hi● arms, swaddled him in as good order, as either her skill, or her clothes would suffer her, and laid him in the manger betwixt the Ox & the Ass, who with their breath qualified the coldness of the air round about him, herself also being ready to comfort him, what she could▪ lest that he should suffer any inconvenience by taking cold.  
Wonder (O ye heavens) be astonished, O earth, he who was prince both of heaven and earth, seemeth to have forsaken heaven to live in earth. Was it ever heard since the beginning of the world, that one of such a nature, as neither any sense could discern any portraiture, nor any science discover his least perfection, should not only become an object to every man's sense, but accounted also as an abject in every man's sentence? Lament, O heavens, your loss, and earth joy in your gain: if it be to be judged your gain, that he who was begotten a prince in heaven, and in all points comparable to the mightiest Emperor, should be borne in so poor an estate in earth, at he seemed a companion only for the meanest beggar.  
Prince's having choice of Palaces, remove sometime from one unto an other, where they neither brook the diminishing of their port, nor abate the least portion of their pleasure: but this Prince hath removed himself from a large, stately, and a glorious palace, where he had much company most noble, pure, beautiful, and sure unto him, unto a narrow, homely, and base place, where he● findeth small company, of such condition: but for the most part poor, impure, deformed, and false unto him. He removed from a palace, at the building whereof was neither any noise heard of any tool, nor any noisomeness complained of for any toil, it was with one only word made, and made so firm, that unless that word be again unsaid, it is an eternal frame. From hence he removed not to any other Palace, any house, no, not to a poor man's cottage, but to a cave, not in Babylon, not in Rome, not in Jerusalem, cities famous, either for sovereignty, or sanctity, no nor in Bethlehem, which was the least of a thousand in judah, but in a rock without the town walls, ●either as if he had meant to have made an escape from the world, or else, if the world had made a scorn of him,  
The Carver was judged passionate, who wished his work transformed into his own nature, keeping the shape which he had given it. Run jews and Gentiles, behold your creature, who had power not only to wish, but also for the love of you to work himself into your natures, which argued a passion of more intention, and also of more perfection, in that the Carver wished it more for his own pleasure, then for his works preferment, and what your Creator hath wrought, was to his own pain, and only for his works profit, for the compassing of which, he thought th●t this present condition, place, and company so fit, as he would not have accepted any other, had it been offered, for a more wealthy condition, would perchance have obtained a more convenient place, and having a more convenient place, the virgin must have had more company, or if she had refused them, she would have incurred a suspicion, either to have offended by some shameful fact, or else in tended some cruelty against herself, and her infant. And company being admitted unto her labour, the midwife at the least (if not all the rest) would have been privy unto this mystery, which was as yet to be kept most secret. For the virgin's labour was not such as other women's labour's are, nor the child in that manner borne that other childen are: for neither did she feel any pain in her delivery, nor he leave less integrity in her body than he found, that kind of pain being the reward only of sin, of which he acquit her, and corruption of body not without concupiscence, which never was acquainted with her: so that in all points she was as pure and perfect a virgin after this nativity, as she was the first day after her own. Such a mother only became God's son to have, and such a son was none, but a virgin worthy to conceive.  
So was the Oracle fulfilled, which spoke of a gate in the East, which should ever be shut, through which no man should pass, because the Lord God of Israel had entered by it, and it should remain, shut for the Prince, who was therein to make his seat, and to pass in and our thorough it,  
So was the figure verified, which being a bush flaming with fire, and not consuming, foreshowed, a virgin should conceive a child in her womb without any corruption.  
So was the expectation both of heaven and earth in part satisfied, because he now began to run his race like a giant (although he seemed but a weak infant, who took upon him to right the earth's wrongs, and to repair the heavens ruins.  
But the higher powers, the heavenly spirits not able to contain themselves from communicating the cause unto the earth of her joy, which was not more sudden than secret for no doubt all the world at this time rejoiced, although they knew not whereat) left their Princely palace for a time, and descended into a plain (near unto a tower, whereabout jacob once ●ed his sheep, a mile distant from Bethleem) where they found three poor shepherds, very providently watching over their flock, in a field where neither the cattle could lack meat to fill them, nor their keeper's food to refresh them, being as fertile of Olives to the ease of the one, as it was of grass to the use of the other, where one of the Princes saluted these shepherds, but with a kind of reverence unto that shape, for their master his sake who lately had vouchsafed it, and was as perfect in a peasant as in a Prince, beside, that by their office and ability, they made the representation of him the more lively, whom they entirely loved, but the shepherds perceiving a light beyond all their night observations to shine so bright, and in the midst thereof a stately prince, such as neither day nor night they had ever se●ne the like, were so much affrighted therewith that the prince thought it high time to hearten them again, and spoke unto in this manner: Fear ye not, for behold I bring you news of great joy which shallbe unto all people, for this day is borne unto you in the city of David a saviour, who is Christ our Lord, this is your sign, ye shall find the infant wrapped in clothes, and laid in a manger, which said, he joined himself unto the rest of his company, and for exceeding great joy began to sing with them this or the like Canticle.  Chorus 1. 
All glory and praise be to God on high,  2. 
And peace on earth to men of a good will.  1. 
Such glory as endures eternally,  2 
Such peace as none but ill wild men can spill.  1. 
Glory to God the which shall never cease  
And unto good wild men eternal peace.  2. 
The heavens are full of glory which is Gods,  
The earth brings peace twixt those which were at odds,  1. 
Glory & peace the ornaments of heaven,  
The Lord of both to men in earth hath given.  2. 
God will this glory shall continue still,  
And peace twixt heaven & earth, if so men will  Chor. 12. 
Glory be to him therefore, who made this peace.  
And blessed earth which gave so good increase.  
The shepherds when they had consulted upon what they had heard and leene, they concluded to go unto Bethleem, to try the truth of those their glad tidings, whether when they were come, they found Mary & joseph in a rock without the town walls, & fast by them an infant lying in a manger betwixt an ox and an ass, & after that they had in their rustical manner marveled enough thereat, in some rude sort they did their small devotion unto their Lord, and then declared unto the maiden mother, how they were sent unto that sacred place, by whom and for what cause, likewise what music they heard after the message was done unto them, but care of their flock excusing their short tarriance, they took their leave in the best manner they could, feeding the virgin's thoughts with these words, & filled the world with wonder.  
O happy shepherds, honoured above the highest sovereigns, in being chosen to be beholders of this heavenly babe, blessed be the eyes which see what ye did see, for many kings and princes would have seen what ye did see, and have heard what ye did hear, and could not, but tell us good shepherds, tell us what ye did see.  
The king of glory, the glory of heaven, the heaven of Angels, the Angel's ●oy, the heavens ornament glories truest image, who was when no other thing was, although that others were, begotten before all worlds, although borne after that himself had built the world, as old as the most ancient, although an infant of an hour, a prince of peace, but a conqueror of mighty powers, a mirror of love, but a revenger of wrongs, the God of might, but become a man.  
O heavenly sight, but where good shepherds did you see, what you say, and in what sort.  
In Bethleem of juda, or to say more true, without Bethleem, because in Bethleem was no room for him, he lay a young, tender, and a most delicate infant, in a rude rock, without the town walls in the very sharpest time of winter, without any succour, but what he received by the breath of an ox, and an ass, which stood tied to the manger wherein he was laid, for although his mother could not be far from him, yet had she not wherewithal to comfort him, but rather wanted cherishing herself, not being without some grief to see her own bowels lie shivering for cold, who could with a word have made the heavens to shake, & whom Angels could not without terror behold in heaven, to lie trembling in a manger.  
O heavy sight, that the corner stone upon which the safety of the whole world was to be founded, hewed out of a rock without man's hands, should now be so laid in a rock as it seemeth to be left almost by all but by a rock. O hearts more hard than the most stony rock. O heads more dull than the most senseless beast. O Bethleem hadst thou been so poor as thou couldst not, thou mightiest have been excused, but thou wert so peevish as thou wouldst not, and therefore art thou justly refused: had humility answered for thine unworthiness to receive so noble guests, happy hadst thou been, and thou hadst been made worthy, but a contrary humour made thee swell so big, as thou wouldst not have any spare room for thy Lord and maker, at what time both the ox knew his owner, and the ass the manger of his master, and sticked not by the instinct of nature to give him entertainment, and the institutor of nature vouchsafed it.  
Secure heavenly Peers your prince, since that he whom ye took delight to behold in heaven, is destitute of help in earth, and disdained of such as yet knew not their own dignity, forget that he choose rathert be a man then an angel, ●or now doth he feel that he hath taken upon him a nature which cannot help itself, and left an other which could have helped others. Be present worthy princes at this spectacle, and give diligent attendance upon him and his mother, who pitied him as much as ye did, although she could not profit him, well might his wailing make her weep, being her own most noble, tender and sweet infant, but all the help she could give him, was scantly worth the having at that instant.  
O hardy shepherds to hazard sheep and selves rather than fore ●ow the sight of this little infant: right worthy were ye to be lighted in the midst of the darkness with a more piercing light then either the sun is by day, or your star by night: the field wherein you watched your flock was lighted, the senses wherewith ye watched yourselves were lighted, but your souls seemed to have received the chiefest light which could so perfectly know, whom your senses see, and for whose sake ye forsook for the time your flock, (except what ye saved to present unto this infant) but go shepherds go, and show unto the world whom ye have seen in want.  
O joseph thrice happy, because it was thy hap to light whereas thou couldst not choose but like. Now dost thou see the Saint whom thou hast served to be such, as neither heaven nor earth can show thee the like. What sweet flowers have budded in thy land, what sovereign fruit have blossomed, the time being now come, that the husbandman would prune every tree, and trim it for the last trial, whether it would rather carry fruit worthy his fere, or become fuel for a never wasting fire. The mournful voice of a sorrowful Turtle is heard in thy land, (because in his own it could not) having lost his entirely beloved mate, for the recovery of whom he would refuse no martyrdom. Stand not therefore any longer wondering to hear him so grievously lament, but rather try if by wailing with him thou mayest lessen his woes, approach near unto this princely infant, whom although thou wert not worthy to father, yet must it be thy work to foster, hardly didst thou conceive of thy spouse when she conceived this infant, but happily didst thou receive her, when thou wert better informed, and now mayest thou see it waking of which thou wert warned sleeping, that she conceived without sin, who was delivered without p●ine.  
O sweet office granted thee with as sure a patent, to be a guard to grace, a comfort to compassion, a nurse to nature, a supposed father to him, to whom princes sue for favour. O trusty guardian of grace his truest gem, to have the sole custody of thy Prince his chiefest spouse, to have the sole conducting of thy prince his mother, & to have the sole comforting of her when she was delivered of thy prince, both worthy of thy love: the one thy mate, the other thy maker, both worthy of thy service, the one thy God, the other his mother, both wanting at this time thy help, the one a tender infant, the other a young maiden. How undoubtedly shall thy service be recompensed, thy love requited doubly, & for thy present good will, shalt thou hereafter be presented with a crown of glory? Continue then thine accustomed care toward thy spouse, and her infant, that thou mayest be a sufficient witness to the worlds wonder, as well of her motherly charity, as thou art of her maidenly chastity, and that at one, and the self same time she was both a pure virgin, and a perfect mother.  
And thou divine Lady, most happy of all to be his mother, who was thy maker. O how well did those words of the Angel fit thee, when he said thou wert full of grace, being presently to be fraught with God. Behold now thy sweet infant borne into the world, who was nine months borne in thy womb. Look where he lieth for whose sight thou hast so much longed, embrace him at liberty in thine arms, whom thou hadst imprisoned in thy bowels. O how well did he provide for thy comfort, who picked out so solitary a place, where thou wert not likely to have much company, that thou mightest have thy fill in looking on him, embracing him and kissing him, whom although thou seest lie crying in the manger, thou knewest he was thy Lord and maker, and no less admirable in the sight of Angels, then amiable in thine. Thou neither needest to rise by night, nor yet to range by day, to seek whom thy soul doth love, nor to ask of any watchman whether they did see him, for they which came through the city unto thee at night, would without any demanding demonstrate unto thee where thy love did lie. He sought thee, he found thee, he took such hold of thee, as he meaneth still to have thee: thy lap must be his board, thy bosom his bed, and betwixt thy breasts doth he resolve to build his nest.  
poverty much hated by others, ought to be honoured by thee, for that this mean estate hath brought thee more profit, than could a princely port. O happy want which compelleth thee unto thy heart's wish, for now that he hath not where else to lie, thy left arm must be a boster under his head, and thy right arm a border round about his body. Now that he hath not where else to live, thy cottage must be his court, thy company his comfort. He is the centre of thy thoughts, about which they roll. He is the loadstone of thine eyes, from which they cannot rove. He is the rock, against which thy speeches break, driven by a violent passion, he is the rest which thy thoughts best brook, divided by a new affection, the which are as often supplied by tears, as thy words by them, being neither able to speak that which thou couldst, nor to think that which thou wouldst, for thou wert both overtaken in thy words with thine own gladness, and overcharged in thy thoughts with thy sons greatness: yet speak what thou mayest, & think that which thou mayest not speak, and in the end let thy love-teares witness, that thou art as far unable to utter thy thoughts, as thou art from thinking the uttermost. Proceed then blessed virgin to embrace thy princely babe, press him in thy bosom, who hath pierced thy breast, let him never pass from thy hand, who hath possessed thy heart, but seeing he being thy Lord hath taken on him the person of a child, and vouchsafed to be thy son, thou being his maiden fear not to use both the privileges of a nurse, and the pre-eminence of a mother.  
But O most sacred babe, heavens bliss, hells bane, worthy of all praise, because the worker of our peace: shall we congratulate thy coming into the world, or grieve that thou art become so short a word, the largest heavens were lately to little for thee, and now a little hole can do more than lodge thee. A short word, but a sweet worth, more of thine own desire, then of our desert, for if thine own love drive thee, it was thy goodness, if ours drew thee, it was thy gift. But tell us sweet babe, in whom affection hath fully supplied the defect of thy tongue, as yet an instrument only of a lamentable sound, as thine eyes were fountains of sorrowful tears, tell us, why hast thou loosed from the right hand of Majesty, to arrive in a restless haven of misery? Was it to recover again the right which once was passed by thee, and enrolled in a most faithful record. The heaven of heavens to the Lord, but the earth he hath given to the sons of men, and therefore wouldst thou of an omnipotent God, become an impotent man, yea, and contented to be accounted, and that in scum, king of the jews, who wert the true king both of the jews, and of the Gentiles? or rather was it to right the wrong done unto the Lady, whom thy father adopted to his daughter, thou tookest for thy sister, and to redeem her from her unmerciful conqueror, (who had bereft her of her matchless beauty, and whatsoever else nature and grace could bestow upon her) importunated other by her suit, or rather enchanted by thyself, thy love toward her being without limit, and her loss of thee being infinite? Tell us sweet babe, who art an eternal word, although now too young to speak, tell us what caused thee to descend from thine unspeakable dignity, in which thou wert the only food of Angels, unto an irreparable infamy, because thou art now become the meat of beasts, for as an infallible truth hath revealed unto us. All flesh is grass, and grass is beasts feeding.  
In my bed by night I sought whom I loved, I sought her, but I could not find her.  
Enough sweet babe since that love hath no higher cause, all this thou didst, because thou didst love: 〈◊〉 thou didst love because thou didst. Well do I conceive thee to have been in thy bed, that is, at thy quietest repose: but what nights were those, where we supposed to have been one continual day, or what darkness could grieve thee, who art the brightness of thy father's glory? Care which contrary to the nature thereof, made thee look many thousand years younger than thou art, did perchance contrary also to the nature of the place seem to bring a night, where the Sun never used to go down, or cause thee to be hidden in a cloud, who art the light of heaven, that not without some cause thou mayest say in the night in thy bed, tho● soughtest whom thou lovedst: but what, when thou couldst not find her in thy bed?  
I will rise and go round about the City through the streets, and open places will I seek whom I love, I sought her, but I could not find her.  
But what among all those glorious company couldst thou not find thy love? If heaven be not worthy to hold thy love, how shall the earth yield her unto thee? But it seemeth by thine intended course, that hell itself shall not escape thy search: But when thou couldst not find her in the City.  
The watch found me which kept the City: saw ye whom my soul doth love? And when I had a little passed them, I found whom I loved, I held her, and will not let her go, until I have brought her into my mother's house, and into her chamber who bred me.  
O worthy Citizens of the heavenly Jerusalem, for whom did ye watch? Or whom did you find in your watch? Did ye find him because ye did watch, or did ye watch him, because ye found him? O how much to you eternal gain did ye find him, when ye kept your first watch over yourselves, at what time many of your fellow Citizens drunk with self delight, were to their intolerable pain banished their bright and glorious City, and could never again attain unto their former felicity; and because that ye so happily watched 〈…〉 do those duties, which others sleeping overshipped, ye were admitted to watch 〈◊〉 in his praise, 〈…〉 Holy, holy, holy, Lord God of 〈◊〉, the earth is full of thy glory, although 〈…〉 he so gracious in your sight, that ye would not stay him? or was he of so great might that ye could not? He was the purest fountain of grave, and the surest fortress against all griefs.  
But if ye had so just a cause, both of love, and fear, why gave ye him no answer unto his demand. 〈…〉  
Love thought the time too long, which was spent in ask the question, and desire to find whom he loved, would not let him stay to take an answer.  
But assoon as he had passed from the watch, he found whom he loved: for a little inferior to the angels had he created mankind, which through her own fault was lost, and therefore rightly he is said to find her: for unto God's Image and likeness was man made, and placed in earth for a time in a Paradise, he was plentifully enriched with all heavenly gifts, and created a Prince over all earthly creatures, yea, the Angels themselves were so made to the service of him, that from the hour of his birth, hath every one an Angel attending on him. But man not understanding the greatness of his own ho●our, followed too much his adversaries him our, who beguiling him with fair words, made him so fond and prodigal, that in one instant he wasted all his patrimony. Man made in the likeness of God, did the devil ransack by a cowardly wiliness, and therefore God made in the likeness of man will restore him again by a wotthie victory.  
And now that thou hast found her whom thou lovedst, thou hast taken such sure hold of her, as she cannot go but whither thou guidest her, she cannot rest, but where thou remainest, thou hast not only brought her into thy mother's house, (for father and mother was all one with thee in the beginning) & to express that infinite tenderness and love which thy father had over thee, thou termest him thy mother) but into the chamber also, where thou wert begotten, keeping nothing secret from her, which thou mayst show, & she conceive, and adjuring all the daughters of Jerusalem by the goats and hearts of the field, that they do not raise thy love, or cause her to awake before herself will. A strong love, a strange care, doth the diseasing of thy love deserve so sharp a punishment, as he who doth it should be accounted either as a goat, whose filthiness signifieth all want of grace, or as a heart, whose fearfulness supposeth him void of charity, for grace will not dwell with filth, and charity doth expel all fear, but what? dost thou think that ever she will have that will to arise, or to awake out of thine embracings, being, so fast joined to thee in matrimony, that although ye be God and man, yet ye are not two, but one Christ. Great dishonour would it be unto thee, that after so much seeking after her, thou shouldest ever suffer her to be divorced from thee, for all which know of how great power thou art, will imagine a want of love in thee, to let her go from thee. True it is, that by thy proclamation, thy warrant of peace in earth availeth only such as are of good will, but rather supply their perverseness with thine effectual mercy, then suffer them to part from thee to their eternal misery.  
How narrowly didst thou search, who wouldst not leave the most secret corner in the world unsought? how fervently didst thou love, who to gain a little something, madest thyself almost nothing? how securely didst thou joy, when thou foundest her, to whom thy soul was so surely joined? thy tears do witness it, with the which thou dost bewail her more than thyself, and bewray thy glad sudden finding her for her own safety: But still thy weeping, until thou art passed thy mother's weaning, & begin now at the last to comfort her with a cheerful countenance, whom thou hast chosen to give thee this charitable attendance. Apply thyself to a virgin's teat, whose breasts contained milk as strangely, as her womb conceived a child, change thy crib, although sacred with thy first cries, for thy mother's arms, in whom are settled thy firmest joys, shoot up apace heavenly Imp, to man's stature, who wert shaped in thy mother's womb with a man's staidness, and art of more wisdom in thy shortest clouts, then are the gravest sages in their sidest cloaks. Run out thine intended race, provoke all adverse powers, rouse thyself as like Lion against thy foes, as thou restest like a Lamb among thy friends, and show as much proof of thy might against the one, as thou hast of thy mildness among the other. So shall the world in part be satisfied, that whatsoever thou presently sufferest, is rather because thou wouldst conceal some secret mystery, then that thou couldst be compelled by any to fall into this secret misery, and that thou, who couldst command the stately heavens by thy power, wouldst not but for some great cause commend so small a hole with thy presence.  
A little hole it was, but a most holy place, sacred with a more princely presence, then are the statelyest palaces, and of no less and happy pleasure, then is the heavenliest paradise, a place worthy 〈◊〉 praise, where princes dwell without shame, where virgins are enamoured without sin, where a virgin gave suck to the son of GOD, for so soon as the virgin was delivered of this prince, her breasts began to fill, and he, who of her purest blood, had framed the body of her princely babe, transformed also part of the reside we into milk for his food, that whence he had received nature, he should also have his ●●burishment.  
Now may the mount Sinai leave bragging in the desert of Pharan of the deity, which there gave a law to men, by which they might know the heavens pleasure. Now may the Tarpeian: rock leave boasting in Room of her dignity, which receiving an extraordynarye light from the heavens, discovered their displeasant. Now may the mountain Morea abate her majesty in Jerusalem, whereupon stood the Temple, where in an obscure cloud appeared the holiest of all holies, because now in a rock under the walls of Bethleem, is no Law given, but life, a light for to direct. not to correct, and the holiest of all holies enclosed in such a cloud, as he may both be seen and handled by his creatures, and afterward this rock was consecrated with the effusion of far more holy blood, than either was sprinkled in Moses' tabernacle, or shed in Salomon's temple, for the eight day after the nativity, according to the law of the jews, he who was above all laws was circumcised in this rock, and thereby made subject unto the law, (the parents not being commanded by the law, nor accustomed to carry their infants to the temple, for the receiving of that sacrament) at which time also he had this name jesus given unto him, as the Angel called him before and after that he was conceived in his mother's womb, notwithstanding that long before many other names were assigned him by the divine Oracle, as Admirable, the Counsellor, God, the Mighty, the Father of the world to come, the Prince of Peace, with many other correspondent either to his person, or some property which is in him, yet none was significant as this, and whatsoever is obscurely contained in them, is manifestly declared in this.  
For the sin which slew mankind being infinite, in respect that the party offended was infinitely more excellent than the offender, it required a satisfaction infinitely good, which man was not able to make, whose nature is within certain limits of perfection, wherefore it was necessary either that God, who is only infinite, should of his mercy satisfy himself, or else in justice the sinner was to have an infinite punishment, which because the offender could not in any limited time sustain, it was to be changed for a limited punishment, which should endure without limit, and because God his own nature was so superexcellent, that it was capable of nothing but happiness, he was to take such a nature, as wherein he might best accomplish his gracious designment, and because man knew of himself how to sin, he thought it best in the same nature, to teach him also how to satisfy. He chose therefore to become a man, but in such sort, as he would be but one, yet God and man: for if there had been two, God, and a man, which also had not been God, condign satisfaction could not have been made unto God for the sin, for neither was a pure man able to satisfy, nor God in his own nature subject to suffer. Having therefore decreed to make himself admirable in this union of two so different natures, without the confusion of them, he thought it an unworthy thing for him to begin to be a man, by a carnal generation, as other men do, and therefore chose a virgin, in whom he was not without miracle conceived, nor of whom, without as strange a miracle he was borne, after that her time came to be delivered, for she remained as well for his honour, as her own, as perfect a virgin after his birth, as she was before:  
He was a true and faithful counsellor unto us, informing us nothing, but what himself before performed even to the effusion of his own most precious blood, in following our cause for us, & instructing us by exhortation, and his own example, that the mean for us to win heaven, was wholly to wean ourselves from the world.  
He was true God, being the only son of God, equal unto his father in power, goodness, and authority from whence proceeded his mightiness, both in word and work, to the redeeming of mankind, ransacking of hell, and in the end the overthrowing of death, which done, he would make all things new, and therefore rightly might he be called the father of the world to come, restoring by himself only, that which the whole Trinity had before created, and thereby creating a new by grace, what was through sin come to nought. He was also a Prince of peace, for the obtaining of which he came into the world, to perform a single and bloody combat, that not without cause he was proclaimed by that name, so soon as he was borne, and the eight day after to conclude all in one, he was called jesus, that is, a Saviour,  
A name never heard before, although like sound hath been heard, as joshua the son of Nave, was called jesus, who brought the Israelites into the land of promise, after forty years wandering in the Desert, and the high Priest, who returned with them from Babylon, after seventy years captivity, was also called jesus: but neither these nor any other, whose name sounded after the same manner (although either as chief priests, or Princes they brought their people into the holy land) were other than figures of this prince, and therefore neither were their names the right name which this prince had, it being given him by one, who knew verte well the property of every thing, and either gave, or ratified their names given unto them accordingly. But the name itself discloseth some secret mystery. For who is not deaf, and hath not his ears filled with a most sweet sound, when he heareth this holy name jesus? Who is not dumb, and hath not his mouth flowing with a most sacred sweetness, when he soundeth this holy name jesus? who is not dead, and hath not all his senses furnished with a strange delight, when he apprehendeth the name of jesus? who is not damned, and hath not his soul deified●, by an infinite goodness when he engraveth this holy name jesus?  
A holy name was before, but it was holy, and terrible, because he whose name it was, was a consuming fire. A holy name is now, but it is holy, and merciful, because he whose name it is, is a most gracious redeemer: insomuch as there is no other name given to men, by which they may be saved, than the holy name of jesus: so glorious in heaven, so gracious in earth, so regarded in hell, that at the sound thereof every knee boweth in heaven, earth, and hell. Glorious in heaven, because heavens storer, gracious in earth, because earths restorer, regarded in hell because hell's restrainer: glorious in heaven because a maintainer of majesty: gracious in earth, because a mone● of misery: regarded in hell because a maisterer of tyranny. heavens honour, earths mirror, hells terror. A most sweet and sovereign oil flowing from the heavens above unto the lower parts of the earth, and refreshing all who were either oppressed with darkness, or oppugned with overmuch danger, most nourishing a wasted light, and most necessary for a wounded limb.  
And very fitly did this sacred oil flow upon such a day, as wherein no one glimpse appeared of the light of nature, nor any sprake was seen of the least good nurture.  
Many feasts did the Gentiles keep to one or other false gods honour, and many sports did they make according to each one his frailest humour. For although that some seemed to tend to the exercise only of their strength, and wits, yet were such most attended, as made them both weak and wantoness.  
The games of Olympus were most famous in Greece, so called because they were at the foot of the mountain Olympus, which was so high that it gave name unto the heavens: for it reached so far above the middle region of the air, that never came any wind or rain at the top thereof, as appeared by that certain Philosophers left there some characters in dust, which they found in the same manner after a year, but neither could any bird mount up unto the top thereof, because the air was too pure for any inferior creature: for which cause the Philosophers which went up, carried with them sponges full of water, through which they might take air more agreeable to their nature. In these games was nothing worthy praise unpractised, and both warriors were rewarded for their worthy courses, and wise men regarded for their witty discourses. These were first devised by Hercules, in honour of his father jupiter, and every fifth yeeere so precisely observed, that after they were once begun, no other account was made of the year, then from such an Olimpye game, or such a year after it, and these were always used in summer, when the days were at the longest. Other games were followed by the Grecians in the worship of other Gods, as their Pythi●● in honour of Apollo at Delphos, and their Isthmia, in honour of Neptune, or Palaemon, or both, near unto Corinth.  
The Romans also, beside running with horses, and with chariots, and fight naked with swords, to this end, that being in wars it should be no wonder unto them to see wounds, had other games, as their Saturnals in honour of Saturn, which they kept five days in December in feasting, sporting, and mutual presenting with gifts, and in remembrance of the golden world, when Saturn was king, they reckoned all things so in common for those five days, as there was neither owner of any substance, nor master of any servant. These were first devised by janus a king of Italy, and dedicated yearly unto Saturn.  
They had other games, which they called L●percals, in which the young nobility ran naked up and down with such beasts skins, as were then sacrificed, striking every one whom they met, and women offered themselves in their way, hoping by their strokes to have the easier travail, if they were with child, or to wax big, if they were before barren. These were used in the honour of Pan, and were named Lupercalles, either because they offered sacrifice to Pan, for the preserving of their flocks from the wolf, or because they sacrificed dogs to gratify the wolf, which nursed Romulus and Rhemus, or thirdly, because the sacrifice was offered at the foot of mount Palatine in Rome, where there was a cave consecrated to Pan, which in remembrance that Romulus and Rhemus were there nursed by a wolf, was named lupercal. Some say these games were so called, because the sacrifices then offered, were to purge the hellish spirits with the blood of goats, and that for this cause the month was called February, in which these games were used. Others say they had their name of a mountain in Arcadia, called Lycea, where they were first invented, and were afterward brought into Italy by Evander the Arcadian king, at what time he was banished out of his own country, and hereupon they say the games were performed by naked men, because they were devised in Arcadia, when the people were both bare of clothing, and of barbarous condition, and so continued also afterward, when they were of a more civil conversation.  
Others say, that Pan mistaking Hercules for jole, (who upon some occasion at that time, slept in he Lion's skin) was once so discovered, before he got his wished prey, that he departed with nought but shame of his wanton purpose, and could never after that his conceited evil sp●ed, abide any apparel in his sports.  
Other some say, this naked running up and down was in remembrance of a worthy victory, which Romulus had over certain thieves, who, (while the people were busy in these sports) drove away a great company of their cattle, and Romulus understanding thereof (naked as he was upon some other occasion, pursued them, and brought back the stolen prey, for which cause those which ran thus naked, had their faces stained with blood, and other followed after with wool dipped in milk to wash them, but whatsoever was the cause of their sports, thus was the course of their life spent.  
After these were other devised in honour of janus, who was sometime a king of Italy, to whom they built a famous temple, and set therein his picture, which they made with two faces, to signify the concord which was made betwixt Romulus' king of the Romans, and Titus Tatius, king of the Sabins, at what time a bloody war being begun to one or others overthrow, the maidens which were stolen by the Romans, and for revenge of which rape, the Sabians vowed the utter ruin of the Romans, came into the field, and offered themselves to death, rather than they would live to see for their cause, either their parents slain on the one side, or their husbands whom they now fancied on the other side. This Temple of janus the Romans did leave open so long, as they had any wars abroad with foreign nations, either because that going forth to war, they should also have a care of their country they left behind them, as the Idol looked both forward and backward, or else in hope of some extraordinary help, by janus his protection, when they should be driven to any extremity, because that the Sabi●ns having compelled Romulus to take this Temple for his best defence, were forced to retire by a whole water, which sprung in great abundance from before the Temple against them. Many other things are recorded of janus, which many think are to be applied to divers of the same name, but he in whose honour the first of the two months which Numa Pompilius, (Romulus his successor) added unto Romulus his year, was janus king of Italy, who built a City not far from the place where afterward Rome was built, and called it janiculum, and him they thought they did so greatly honour, when they were either over lavish in expenses, or too lascivious in their sports, that when his calends came, that is the first day of that month, he seemed the devoutest in this rite, who showed by his riot, that he neither deemed it a shame at any time afterward to be in want, nor a sin to be at all times wanton.  
These as the first in the year, and other abuses as they fell, came the Prince this day to abolish, as he showed both by the shedding of his precious blood, and the sound of his princely name.  
Yet notwithstanding that he was a prince, and therefore freeborn, and a priest, and therefore to be forborn, so soon as his name was given him, he was sessed by the officers, and paid a tribute unto his own subject (for as yet the infants of Palestina were not exempted from this tax) and the mother was the more willing to conceal her sons deity, because she thought it would nothing derogate from his dignity, being at that time taken for a private person, not for a prince.  
But not long after it was blown abroad, that such a prince was borne, and princes hastened to do their homage.  
An old prophesy was in Arabia, that a star should rise in jacob, and a rod spring in Israel, which should both strike the princes of Moab, and destroy the sons of Seth, with many other so great prerogatives, that the prophet sighed to think he should not live to see it, and the king of Moab was frighted, fearing that he had lived to feel it: for the Israelites coming out of the desert of Pharan toward Palestina, encamped themselves near unto the river jordan so strongly in middle of the Moabites, that Balaac the king of Moab had better courage to fight against them with shrewd words, then with sharp weapons, and therefore understanding that in Mesopotamia was one who did so forspeake people, as they never after prospered, sent speedily unto him to come and curse the Israelites, but Balaam (so was the soothsayer called) being taught before by divine inspirations, when he came to the top of the mountain, from whence Balaac showed him the Israelites, performed what God and the angel had informed him, and to the great prejudice of Balaac king of the Moabites, he pronounced many blessings over the Israelites, and prophesied of this young prince, as is before showed.  
Hereupon Makida the Queen of S●ba, Ethiopia & Eg●pt, understanding of Solomon his wisdom, wealth, worthiness, & large dominions, came with exceeding great pomp unto jerusalem to see him, and presented him with 120. talents of gold, many jewels, and infinite store of frankincense, being persuaded that he was the man who was meant by the prophesy in Arabia: for Saba was a province in the south side of Arabia, and took the name of Saba grandchild unto Abraham by jecsan, whom Abraham had by Caethura, as also Madian father unto Epha and others whom he sent away out of Chanaan (afterward called Palestina) into the East countries, as also he sent Ishmael (whom he had by Agar) southward, not suffering any of them to have part with Isaac in the land promised unto him: yet did he not send them away empty handed, but bestowed upon them great riches, apparel, and jewels, which he had taken from the four kings, whom he conquered in the rescue of his nephew Lot: among which gifts some write that Abraham gave unto them myrrh, and frankincense, not without some mystery then known unto him, and now openly showed by three princes, which came out of the East parts at this time unto Bethleem of juda, which journey they did the more willingly take, because probably their ancestors were also jews: for the Queen of Saba among other great favours which she received of king Solomon, was accepted for his wife, and returned into her country with child, and carried with her twelve thousand jews, of every tribe one thousand, and did them that honour, that after a while the chiefest in the country vaunted that their fathers were jews, and ●he son which she had by Solomon she crowned king, surrendering all her dominions unto him: and of that stock unto this day (as some say) remaineth the great monarch of those coasts, commonly called Priest john. But the principal motive of these three kings their voyage was the sight of a star, which did penetrate so far into their understanding, that by that extraordinary light, and what they had by the prophesy, they resolved that the prince was now at the last borne, of which had been so great expectation, for although they were men of great learning, yet could not their skill attain to the perfect meaning of the star, which appeared unto them, without farther help than they could have by Astronomy▪ wonder they might to see so near unto them so bright a shining star, because it was much lower than where exhalations fired do appear blazing like stars, and comparable with the Sun for brightness, as it received no light from the Sun, as other stars do▪ so neither did the brightness of the sun drown the clearness thereof, as it doth of other stars, where itself doth shine, and the greater might their wonder be, because that all such tokens as were commonly in all other extraordinary stars, or comets to signify either diseases, or death were so far from this star, that it betokened nothing but health and life: and that the author of life had taken upon him a new kind of life, although perchance in some secondary sort it might also pretend the death of the prince, whose life it showed, as may appear by some of the presents which the kings brought, who were both warned by this star to seek him, and warranted to find him out: yet was it no Angel, as many have thought, but a star, as much superior to other stars in brightness, as inferior in bigness, made of some former matter, or created of nothing by him to whom all things are possible, and afterward either resolved into that of which it was made, or if created for this purpose, the cause thereof ceasing, the effect came again to nothing, but it kept such a course, as the kings following it were no more subject to be deceived of their purpose, than were the Israelites when traveling from Egypt unto the land of promiss, they were guided by a cloud, which alway went before them in the day time, and a fiery pillar in the night: for the star never ceased to shine, but to their greater light, nor to conduct them but to their greater comfort: wherefore not without the providence of the stars guide, they entered jerusalem where they were both confirmed in the truth of their former prophesy, and comforted with the shortness of their following journey: but not without the amazing both of Herod and all the city, because the last thing which the jews had done, was an oath sworn to accept Herod for their king, which althougb he had laboured both with courtesy and with cruelty for the space of thirty years little more or less, he never obtained it of the whole country until this time.  
The three princes as soon as they came into the city, demanded boldly what they doubted not every man knew, (a kings seat fitting best a prince's birth, and such a birth being commonly celebrated with a public triumph) they demanded for him by his title, not knowing as yet his name, where is he who is borne king of the jews? we see his star in the East, and are come with presents to adore him, was it then any wonder that Herod was troubled, who wrongfully entered into the sovereignty, and the jews touched deeply, who had rashly sworn themselves his subjects, the one having just cause to fear that he should be put down as a tyrant, and the others no hope but to be punished as traitors? and although Herod could have been very well contented never to have heard any thing more concerning this matter, yet fear in the end first increased a desire to know the rest, & then to devise some mischief for a remedy, wherefore calling the chief of the Priests & the Scribes of the people, he asked them where Christ should be borne (for so was the prince called, to show that he was anointed). In Bethleem they answered of juda,) for in Galilee was an other city called Bethleem, and was in the tribe of Zabulon) according unto the prophesy: And thou Bethleem of juda art not the least among the chiefest (cities) of juda, because out of thee shall come a gu●de, who shall govern my people Israel. Herod being thus instructed by the priests of the prince, he began to devise the prince his destruction, and having resolved how he would prevent his misconstered fall, he ran into a greater folly: he called the three kings secretly unto him, and learned of them what he could aswell concerning the star, as also their prophecies, and whatsoever they could inform him either by their own skill, or the traditions of their country, which they could not want, but rather have in great plenty, where so many jews had lived, and left a posterity, and afterward sent them to inquire diligently where the prince was, and requested them to bring him word thereof, that he might also go to adore him.  
The princes set forward to finish a long journey, for jerusalem was at the least 1200. miles from Saba, which was the seat of jasper, one of these three kings and no doubt Melchior and Balthasar (for so were the other two named) had their seats not far from thence, for in those times within the compass of 20. miles dwelled commonly three or four kings, as in Palestina which for length or breadth seemed to little for one, were 37. kings, so that they might without any great business begin this journey together, or without any great difficulty meet by chance in the way, none knowing before of others intention, and perchance this might be the cause, that all three brought of the same kind of presents, which might have been thought superfluous if they had in one company begun their journey, and the star keeping his course toward the west might be a guide unto them all coming from places in the east, whi●h were not much distant one from the other, but from that part of Arabia (as some say) which was called Magodia, whereupon these kings were called Magis, that is to say, men of that country, yet many think they were called Magis because they studied art Magic, and say that by their skill in this art they had understanding of this prince his birth, and who he was, but it is not likely that the prince of that art had himself any such knowledge, for there was as great reason to conceal the mystery of this prince his birth, as the mystery of his conception, others were also called Magis, who lived in great abstinence and spent their lives in honest studies, and of this sort perchance were these three kings, who knowing no natural cause of the appearing of this star, remembered that extraordinarily a star should appear to show the birth of a mighty prince in juda, and when this star appeared in so strange a sort, they persuaded themselves this was it, which was foretold by Balaam in their country, & mounting upon Dromedaries (which are incomparaby swifter than any horses) in 13. days they came this long journey guided by the same star, which now last showing itself again unto their no little joy, when they passed out of jerusalem toward Bethleem, it went before them until it came to the place where the prince was, and his mother, and there it staid so low in the air, that the kings never asked for the house in which they were, and having ended his course which was no longer than the kings ioruey, (for it went not round about the world as other stars, planets, or comets use to do, but kept his course in such order, as when the kings removed the star did also remove, and when they rested, the star did not stir any further) it was no longer seen either by them, or by any other.  
When these three kings entered into the cave they found the child and Mary his mother, and falling down they adored him, and understanding perchance of the custom among the jews, that no man should come empty handed in the presence of God, each of them offered of their treasure th●●e but the same presents, gold, myrrh and frankincense acknowledging thereby that he was a prince, a mortal man, & yet a God, or as some will a priest, whose office it was to offer frankincense unto God, but being both God and man, & not only a prince by defcent, but also a Priest, the frankincense could not without great mystery be offered unto him, whether it was in the one respect or the other, yet it is more probable that it signified at that time that he was God, because his priesthood by which he offered sacrifice was not according unto the order of Aaron, who among other sacrifices offered also incense, but according to the order of Melchisedech, and was a far more spiritual kind of priesthood. Beside that these three kings brought it to offer it themselves unto him, not that he should offer it unto an other.  
That this infant was of the blood of the princes of judah, is manifestly deducted by his pedigree from David by the kings of judah, unto joseph the virgin's husband: for although the law permitted marriage betwixt the tribe of judah, and Levi, yet was it unlawful for such as to whom their father's inheritance did descend, to marry with any other than the next of kin in the same family, lest that any confusion should grow in the possessions, which were first given by portions unto every one of the 12. tribes, and joachim the virgin's father being known to be of such substance, as he lived only upon the third part of his yearly revenue, and when he died, to leave his daughter Marie at the least a coheir with her sisters (if she had any) or sole heir (if she had none) for joachim never had any male issue: it is a good proof according unto the law mentioned that if Mary's husband were of the family of David, she was also of the same family. Wherefore although that the young prince took no flesh of joseph, but only o● the virgin, his pedigree is sufficiently showed by Joseph's: for never was any pedigree kept of women, but of me● only Maidens proving their petigrees by their fathers, and wives by their husbands.  
But an other history seeming to fetch joseph his pedigree from king David by other parents, would make the former suspected, were it not a law among the jews, that the widow of the one brother should marry with the other, or the next of kin, if she had no children by the first, and that the child of the second husband should be accounted by the law the first husband's child, although in nature it is the seconds: for by this means a man might be said to be the son of two men, of one by nature, and of another by the law. Hereof joseph is said in one pedigree to be the son of jacob, and in another pedigree the son of Hely, as being the natural son of jacob, and called the son of Hely, because jacob had h●m by Helies' wife, whom Hely left a widow, and without any children, for Hely and jacob were brethren of one womb, although of diverse fathers: that is to say, of Matha●, who was father unto jacob, and Mathat, who was father unto Hely.  
But although it be most true that the young prince did descend of the princes of the jews, and that he was of the family of David, yet these petigrees of joseph prove nothing, but that the prince his mother was of the tribe of juda, because joseph who in these petigrees is proved to be of that name, did espouse her (it being a thing unlawful among the jews, that any should match but in their own tribe) but neither doth this prove that this prince was of the tribe of juda, because notwithstanding diverse tribes should not join together in marriage, the tribe of juda and Levi might, and therefore the the proof that joseph was of the tribe of juda, and of the family of David showeth nothing for the young prince, but that he did by his mother descend either of the tribe of juda, or of the tribe of Levy.  
For this cause many take the second pedigree for the pedigree, not of joseph, but of the young prince by his mother's ancestors. Thus beginneth that pedigree, jesus was entering into his 30. year, who was thought to be the son of I●seph, who was the son of Hely, that is to say, jesus was accounted the son of joseph, but he was the son of Hely by Mary daughter to Hely, otherwise called Heliachim, or Ioac●im (for all is one name among the jews, and although by this account the Prince should have but one King among his ancestors, yet he had many absolute Princes, and governors of the people descending from Zorobabel, unto jamnes, (otherwise called joannes Hircanus) who not brooking the misery in which he and his people lived, through the oppression of the Syrians, at the beginning of Antiochus Epiphanes his reign, (who forced them to do many things against their laws) slew himself, for which fact all his wealth was confiscate, which was a cause that the family of David lived afterward somewhat obscurely.  
But in these petigrees appeareth a very intricate difficulty. For if Salathiell, and Zorobabel, mentioned in the second pedigree, are the same which are mentioned in the first, why doth not the second pedigree name the prince's ancestors from king David by king Solomon, as the first doth, but by Nathan, an other of David's sons, by Bersabe king Solomon his mother. Again, if Salathiel, and Zorobabel mentioned in the second pedigree, are not the same which are mentioned in the first pedigree, how came they which are reckoned in the second pedigree to be princes of the people, and their posterity, until jamnes slew himself. A sacred history affirmeth, that Zorobabel, who is said to descend from jechonias (the last king of the jews) by Salathiel, did carry the people home out of Babylon, where they had been captives. And other histories of authority continue this government by Mosullam, or Misciola Zorobabels' son, and such as are reckoned in the second pedigree, to be the prince his ancestors.  
The difficulty will be easily solved, if we may say that Salathiel and Zorobabel, mentioned in the one pedigree were the same, which are mentioned in the other, and that Salathiel was not son unto jechonias, but unto Neri. And this is agreeable unto the Oracle which said, that jechonias should be barren, and one, who should neither prosper, nor have any offspring, which should sit in the throne of David, or have any authority ever after in judah, Which should not have been true, if he should have children to succeed him, and to say that a man is barren, or that the son doth not succeed his father, when the son hath not that pomp, and majesty, which his father had, is to say that most men are barren, and few sons succeed their fathers, so we may say that neither Salomon's son did succeed him from whom ten tribes fell, and followed jeroboam, nor joachas succeed his father josias, because that Pharaoh king of Egypt, within three months after took him, & sent him into Egypt, where he died prisoner: nor joachim brother to joachas, who after that he had for a space paid to Pharaoh a yearly tribute of a 100 talents of silver, and one of gold, paid tribute for the space of three years to Nabuchodonos●r king of Chaldea, and rebelling against him, was taken and slain, and thrown out of Jerusalem, and lay unburied according to the Oracle, which said that he should have no other than the burial of an Ass. Nor his son jechonias, who was within three months after carried prisoner into Chaldea, lest perchance he should by some means have revenged his father's death: yet notwithstanding is this jechonias said to have sitten in the throne of David, and Zorobabel, and his children, having authority in judah as Kings, although for some cause they would not be called Kings, it is evident (the Oracle being of infallible truth) that Salathiel father to Zorobabel, was not natural son to jeconias, but to Neri, and accounted the son of jeconias, as descending of jeconias his wife, who was left to Neri, the next of kin to jeconias, and to raise seed to jeconias, who according to the Oracle was barren.  
Some would seem to solve this difficulty by saying that Salathiel was the natural son of jeconias, and adopted by Neri after jeconias his death, but why then were the princes his ancestors reckoned from King David by Nathan, the other being both a more true, and more honourable pedigree.  
By this pedigree also is showed, how the prince was high priest, for Onias the high priest having one only daughter, and one son, he gave his daughter in marriage unto Tobias, otherwise called Mathathias, Siloa, who was grandfather unto jamnes the last prince which the jews had immediately before the Maccabees, and one of the young prince his ancestors, but his son Onias (some call him Ananias, and say that he was not his son, but his brother) fled from Jerusalem into Egypt, where by Philomater the King of Egypt his license, he built in Hieropolis a Temple like unto the temple in Jerusalem, and there ended his life in schism. Onias' the Father had also two brethren, who after they had brought him out of the high-priesthood, were themselves as they bribed Antiochus Epiphanes, (the King of Syria,) now one of them high priest, now another, and in the end both shut out, and slain. Some do say, that those three brethren, were sons to Simon, who was high Priest, and son unto that Onias, which fled into Egypt, but whosoever they were, all perished, and one succeeded them in that dignity, whose name was Alcintus, but had no title or right unto it, and after him did Mathathias hold it, who was of the family of joiarib, to whom fell the first lot to serve in the temple, according unto that order which King David appointed to be kept among the Priests, and therefore was but an ordinary Priest dwelling in the City of Modin, (Jerusalem being always the seat of the high Priest) and the Maccabees, his Sons were extraordinarily accepted of by the people, in respect that no man who was nearer, would challenge the high-priesthood, and they were admitted for chief Princes, not because the right line of David was clean extinguished, but because it was brought to so low an estate, that it could not, and no other would right the people's wrongs, which no doubt was Gods special providence, that for some five or six descents, both the high priesthood and the sceptre should go from the true heir, although not from the right family, that when this young Prince came, he might in the more secret manner bring his purpose to good pass.  
That this infant was a natural man, notwithstanding any dignity whatsoever was in him, it was evident, for that already thereof, had been sufficient proof made by the grief he felt, as well in his circumcision, as in cold, & whatsoever occasion else might chance to try it. And although the virgin very well understood no less before, yet this offering of myrrh (a thing which was used about the body, in the last obsequy done unto it after death) did so refresh it in her mind, that in all this joy which was made for three kings presence, she could not choose but grieve, yet in the end using some kind of patience in a matter, she could not help, she conformed herself into the rest of the princely company, who nothing abashed either at the child's present low estate, nor daunted with the consideration of his death, which was afterward to follow at the time appointed, performed that for which they came▪ with all duty, reverence, and worship, as if they had not been absolute Kings, but subjects unto this young Prince, and held it no abasing of themselves to do it.  
Well worthy were ye noble princes of the highest welcome, having made such haste to visit whom the world disdaineth, and to follow one who is so little favoured. But how can ye frame yourselves to him, who hath set defiance what ye esteem most fortunate, and hath expressed by his work, because as yet he would not by his word, that riches estimation, and what earthly pomp soever the world breedeth, bringeth not so much ornament unto the body, as anguish unto the mind, and therefore lieth, and lamenteth the misery in which man liveth, as though he were already weary of such estate, and more willing to leave it, then to linger any longer in it.  
Had ye wist ye should have found so bare parents, so base a place, so small a company, you would perchance either not have come, or not with so great speed, so great pomp, so great presents but the words of your prophesy could not stand as ye thought with so great a poverty, the brightness of the star be a sign of any obscurity, the expectation of the whole world be satisfied without some great majesty. This and not unlikely this might be the cause why so confidently ye alighted at jerusalem, because ye measured with man's wit, the ways of an eternal wisdom, but thrice happy were ye when hearing he was not to be found among such as lived deliciously, ye hastened to honour him where he lay thrown out disdainfully, and where ye saw that not without just cause wisdom is said to cry out in the streets, since that as well great palaces, as little cottages, were answered to be to narrow straits, but take him as ye find him, and as ye now can taste him, hereafter fancy him.  
The Queen of Saba saw in Solomon more wisdom than she thought, she found more favour than she sought, she returned with greater riches than she brought, and behold a greater than Solomon here. Solomon his wisdom was such as all might be seen, his favours such as all might be won, his riches such as all might be wanting, think then your pains in this journey well bestowed since that ye have found a greater than Solomon here. This his infancy, this poverty, this rude place are but emboldnings to princes to command and warrants to prevail, he is able to give more than ye are able to ask, for although he seemeth to be in the extremest misery, yet never was Solomon to be compared with him, when he was in his chiefest majesty, make proof of that which appeareth not in him, and make your profit of that for which others despise him. King Solomon was no more than a shadow of this young prince, and the Queen of Saba no other than a figure of yourselves. King Solomon was no more than his shadow, whether ye respect his power or his wisdom his princely seat, or his peaceable government, his stately Temple, or whatsoever was called his, which might either win him grace or work his glory, for this prince his power is such, as by his word only, he can make or mar, his wisdom such as he can both propose and dispose not only of all this world but thousands of worlds, his princely seat so strong as no man can daunt him, his peaceable government so secure as no man can endanger him, his temples as low founded, as high framed, and as pure gold within, as they show goodly without: his glory may be worthily wondered at, because it cannot be worthily written of.  
The Queen of Saba (so called because her chiefeest seat gave that name unto her country round about her) came to seek whom ye have found, fame supplying to her the place of the star which appeared unto you, she presented the king with gifts, and with problems made trial of his wisdom, she was answered to every thing she could demand, and she was astonished to see what he could command, and in the end being accepted for his wife, departed leaving with him seven hundred other Queens, and carried with her so much treasure as that which she brought seemed to be but borrowed of her for a short time, and paid again with unreasonable usury.  
Noble princes ye have brought worthy presents & have proposed no easy problems, but if he can without long discourse show the meaning of three kings adoring one silly poor infant, justly ye may admire his wisdom, and wonder at his might, and because the Queen of Saba shall not triumph over you, in being made Queen of jerusalem, by her matching with Solomon, the prince hath espoused you all, and in you three as a most sacred number all foreign nations, and made you coheirs with him of a celestial jerusalem, but the treasure with which ye shall return into your countries, shallbe such as never could be valued with any prince, nor before this time comprehended in any place, the depth said it is not in me, and the sea disclaimed it, and other places of treasure were altogether unknown, whence then cometh it, or what where hath it had? it hath been hidden from men's eyes, and the Angels could never attain unto it. Death and destruction said they had heard of it, and now that same wisdom, which hath been concealed from so many is revealed unto you, ye heard of it in Ephrata, & embraced it in Bethleem, although in so poor an estate, as of all his state lines he seemeth to have nothing remaining but what might move both him and his to mourning.  
How happy did these princes judge all those, which might daily attend upon this young prince, whose wisdom might very well be wondered at, although he had no words, as also his conquests which afterward he obtained without any weapons: all his looks and gestures did these prince's ma●ke, every thing they saw, and heard imp●●ting some marvelous great mystery, and now nothing seemed grievous unto them after this long journey, but that they must part from this so much desired company, not because they would, but because it was necessary they should, lest their too long abode in such a place might cause to so●e to open a speech abroad of the prince, but determining to take their leaves, having now done their fealty unto a new king, of whom they acknowledged they held their kingdoms, they were warned in a vision not to go back again to Herod, but to return by some other way into their country, not because that Herod should not know of their going, but because that Herod knowing the manner of their going (which was through such obscure places, as many times they were constrained to lie in the hollows of mountains) should think that these princes had committed some great folly, in coming so far with such jollity and triumph, to seek a prince which was not to be found, and were therefore so ashamed of themselves that they would not be seen again of him, nor of any other which see them when they came, for it is not credible that three kings known to be in Palestina, and whether they went, could pass through it with their train, although it were not very great, and with their dromedaries, & Herode not hear of it.  
Herode therefore being thus persuaded of these kings their voyage, rested resolved upon this matter, that since they had lost their labour in seeking out the prince to honour him, he would not also be laughed at in the like enterprise to murder him. Wherefore this journey of the three kings was quickly passed, and Herode well pacified, but the kings, their guide their offerings, the place where, and to whom the offerings were made, are briefly recorded for all posterity to know them, by a devout of the young prince in this Hymn.  

O only City of great worth,  
Bethleem greater than the rest,  
Whose chance it was for to bring forth  
A heavenly guide of health inflesht.   

Whom shining star (more than the sun  
And of more comely portraiture)  
Doth show that to the earth is come  
God in an earthly creature.   

Whom when as that the Magis see,  
Their Eastern presents they unfold,  
And prostrate offer him on knee,  
Frankincense, myrrh, & princely gold.   

By gold th' acknowledgde him a king,  
A God by their sweet frankincense,  
By myrrh they showed a mortal thing:  
United was to God's essence.   
The maiden mother who slept not when she heard the poor shepherds discourse, no doubt was wrathful at those prince's deeds, and both marked well the manner of her son his disclosing himself unto the world, and mused that he would so soon divulge so secret a word, but understanding that the nearest of these princes, which came unto him was a far dweller, she hoped her son might be talked of in their countries without any danger, & therefore she stayed the more securely in her cave, until her time came to go unto the temple, when both she was expected to be purified, and her young infant to be presented: for the jews accounted all women unclean, which according to nature's course were delivered of children, either male or female, with this difference, that of a man-child she remain unclean forty days, and of a woman-child double so much. And God challenged the first begotten among the jews to be his, whether it were man or beast: which duty unto God in divers times was diversly performed: for at the first every man-child did offer sacrifice, as appeareth by the history of Cain and Abel. Afterward the first begotten only, as the chiefest, was priest, and offered for the whole family, but in the family of jacob (who by a supernatural dispensation got the eldership, and the priesthood from his brother Esau) the tribe of Levi, as the most faithful to God (sufficiently proved in revenging the wrong done unto him by those, who adored the golden calf in the desert) being accepted and assumpted unto this dignity, and to serve at the altar without any redemption, the rest of the people might according as they were appointed by their law, after a presentation made of their first begotten son, 10. days after his birth, redeem him of God for five sickles. The first breed of beasts, such as were not admitted for the sacrifice, were to be redeemed by being changed for other beasts, which were lawfully sacrificed as the first breed of an Ass was redeemed for a sheep, and other beasts for a sickle and a half, and if they were not redeemed, they were to be killed, which was freely granted by the consent of all the jews in remembrance that God slew the first begotten of the Egyptians, both man & beast, when after many other plagues, they would not suffer the jews to depart. According unto this law, as also to fulfil the law of purifying women after their delivery, the maiden mother, although she knew both herself to be a virgin, & therefore without need of any such ceremony, & her son to be the son of God, & therefore in that respect, aswell as for that he opened not his mother's womb, not to be subject unto that law, yet she thought it most fit to present herself and her son at the temple, carrying with her 5. sickles to redeem her son, & a pair of young pigeons or turtles for her own offering, for such was the law, that who were able should offer a lamb and a turtle, or another pigeon, and who were not able to buy a lamb should bring a pair of turtles or young pigeons for old pigeons would not be accepted of, nor young turtles, because they are not so good as the other, and the best were thought bad enough to offer unto God▪ And in this sort was this offering made: The whole lamb (if a lamb were offered) or one of the turtles or doves (if the party were not able to buy a lamb) was consumed with fire in the sacrifice, & a turtle dove was offered as a sacrifice for sin: for the jews had divers kind of sacrifices, one which was offered unto God for the special reverence and love which men did bear unto him, and this sacrifice was all consumed upon the altar. another kind of sacrifice was called a sacrifice for sin, and the one part of the oblation was consumed on the altar, and the other was to the priests use, and to be eaten presently by them in the same place, unless the offering were made for the sin of all the people, or for the high priest, for than it was all consumed with fire, & no foul were offered in this kind of sacrifice; because they could not be divided, except at the purification of women, for than was a dove always offered for sin, whatsoever was ●o offered to be wholly burnt, but the dove offered at that time (after it was killed according to the law) was wholly unto the priests use. A third sacrifice was offered up either in thanksgiving unto God, for such his benefits as already they had received, or to obtain at God's hand something which they wanted, and this host was divided into three parts, whereof one was consumed with fire upon the altar, another was to the priests use, and all their family, and the third part was to their use, whose offering it was, and none of all these sacrifices might be offered without salt.  
The beasts which were offered in these sacrifices, were such as might easily be had in Palestina, and such as might be driven without any great difficulty, as sheep, oxen, goats, and of their kind: the foul were such as were in great plenty, as turtles, and other common doves, fishes were altogether excluded from their offerings, both in respect they could not be had at all times, when men would, nor conveniently be brought alive unto the Temple, and it was not lawful to offer any dead thing unto God, but neither any quick thing which had any defect, for to this end were the Priests exceeding cunning to feel every joint, from the head unto the feet, and to judge whether any thing were otherwise then well in the beast or foul which was offered, and thereupon to accept of it, or reject it, after which ceremony the people washed their hands, and laid them upon the beasts head which was offered, and left the rest unto the priests, without meddling any further in the sacrifice, except that in the third kind of sacrifice, the priest delivered all the suet, and the breast of the beast unto them whose offering it was, who taking it of the Priest▪ lifted it up before God, and delivering it back again unto the priest, the breast was to the Priests use, and also the right shoulder, all the rest was to them which made the offering, but the suet was all consumed with fire, for it was as unlawful for them to eat any suet of their offerings, as of the blood, and therefore they were as curious in offering all the suet, as they were in shedding all the blood, a ceremony used even where they might not use any ordinary instrument of death, for although it was not lawful for them to use any instrument made for the purpose in killing their turtles or doves, yet might they not kill them, but by shedding their blood, wherefore they wreathed the neck, & bowed the head backward unto the wings, and with the nails of their fingers cut the throat of the foul, letting it in that sort bleed to death.  
But what mysteire so ever was in killing the turtle doves or pigeons in this or in any other sacrifice, it cannot be without some great mystery, that the maiden mother made so poor an offering, for a pair of turtles or pigeons were not to be offered in this ceremony, but by such as were not able to provide a Lamb for their sacrifice, and a turtle beside, or a pigeon for their sin, and how could she be in such want, whose parents were of so great wealth, that the third part only of that which they had, was sufficient for them, and she was either her father's sole heir, or at the least had a third part (if it be true that she had other two sisters) but put the case that she reaped as yet no profit by her father's substance, as who might yet be living (yet some say he was dead) or her mother, or that her father (if he were deceased) gave by will two thirds of that he had, one to the poor, another to the Temple, as he did in his life time, and that the maiden mother was then to have the profits, but of the third part of that other third, and that not as yet, because her mother was living, yet how can she be accounted as poor, who so lately received so great presents: for who can imagine that three Kings would come so far, to present another king with a trifle, whose birth was talked of so magnificently, that no one was either before, or after judged peerless for might and wisdom, but was thought among the jews and Gentiles to be this Prince, beside the precedent which the Queen of Saba gave unto them, when she came unto King Solomon, and presented him with exceeding great gifts, meant unto this Prince, and for this Prince his sake given unto Solomon, because she thought ●ee had been the Prince of whom was the prophesy in her country: and although these three princes their Kingdoms all put together, were not to be accounted of in comparison of the Queen of Saba her dominions, yet no doubt they were very rich, as absolute Lords may be of most fertile & rich countries, & all of them bringing gold according to their calling, as men who knew by the star, that they were to appear before him, before whom their predecessor could not, no doubt they brought it in great abundance, which neither the virgin could refuse being an offering of Kings, nor spend within the space of a month in so poor a cottage, but neither could she dispose of it to the poor without great speech of the country, and to have sent it unto the Temple, had been to certify them that the three kings had not only been with her (of which perchance they might have some knowledge otherwise) but also had acknowledged her son to be the king of the jews, which, whatsoever else was to be disclosed unto them, was as yet to be kept most secret from them, and perchance this was the cause why in her offering she pretended that poverty, which the better she thought she might do, because she was not bound to offer any thing, but was most pure before, and in place where she did not only touch that which was holy (forbidden by the law to women before they were purified) but handled in most sweet manner that holy one, by whom all are made holy. So that the question might have more difficulty why she offered any thing, then why she did not offer alms, yet before that she parted from the Temple, she understood very well, that she had offered alms, at whose death a sword of grief should pierce her own soul.  
For among others which expected the redemption of Israel, one whose name was Simeon dwelling in Jerusalem, father unto Gamaliel as some write, and son unto Hillel, who was one of the two chief masters of the Scribes and Pharyses, men of great learning, and right understanding, until opposing themselves against the Sadduces, who were accounted heretics among the jews, they fell by two much preciseness, into most absurd superstitions. This Hillel lived 120. years, and flourished not long after the Maccabees, he was of the tribe of juda, and no doubt instructed his son Simeon how near he was, who was to come to redeem Israel: for which cause Simeon made always his prayer unto God, that he might see his Saviour before he died, which was promised unto him, and this day of the virgin's purification performed, for coming according unto his custom into the Temple, and seeing the maiden mother and her son, he took the child with exceeding great joy in his arms, and as one, who after a long time had obtained his hearts desire, he began with a voice, which was no less than an 100 year old, to sing this little H●mme.  
Now lettest thou thy servant Lord depart,  
According to thy word in peace,  
Because mine eyes have seen (which joys my heart)  
Thy sacred health (my souls release)  
Which thou prepared haste before all people's face,  
A light to light the rest, renown to Jacob's race.  
Had this been else where, the maiden mother used unto such matters, would either have been very little or nothing moved, but her son being at that time, and in that place descried, it made her greatly amazed, much more did it astonish others, who could not but know that the three Kings came to Jerusalem to seek such a child, and poor joseph among the rest marveled not a little, who was accounted by the people father of the child, and for that cause is so called in the same sacred history, which before had showed how that the Maiden mother conceived this child by the holy Ghost without the company of man. But old Simeon drove her out of that maze, by drawing her into a far deeper muse, for afterward taking advantage of his own grey hairs, and her green years, he blessed her, and gave her as much cause of grief in prose, as he had given of joy before in verse, and told her that her son should be the ruin (although also the raising) of many in Israel, and that he should be a sign, which should be contradicted, alluding perchance unto that which the Oracle said unto Achas king of judah, The Lord shall give you a sign, behold a virgin shall conceive and bring forth a son. But in that Simeon said, that this sign should be contradicted, he would insinuate either a troublesome life, or else a scandalous death, as that either his doctrine would be little esteemed of, where he preached, or that his manner of death should be such, as being suffered by him, should in malicious minded men, derogate from the worthiness, which others attribute unto him. For aptly doth the conclusion of Simeons' speech unto the virgin follow. And a sword of grief shall pierce thy soul, and many secret thoughts be revealed.  
And no sooner had Simeon done his devotion, but a religious widow of 84. years, and above a hundred years old, daughter unto Phanuel, of the tribe of Aser, came, not unto the Temple, for she was never from thence, spending there all her life in fasting, and prayer, but unto the maiden mother, and having done her duty unto the young prince, she spoke of him (for she had before the spirit of prophecy) unto all such as looked for the redemption of Israel. And after these things were finished, they returned into Galilee, unto their city Nazareth, from whence they parted, when they came to Bethleem. These ceremonies being finished, which satisfied the jews law, a new solemnity was also begun, which should abolish the Gentiles looseness, for as by the princes his birth, the sports made in December in honour of Saturn, were afterward turned to celebrate his nativity, who was to bring again unto the world, such times, or rather better, then in which Saturn reigned, and as by the effusion of his most precious blood, the first day of the year had a new consecration, which was before performed with vain pastimes in honour of janus, so now in February, wherein they used their lupercals either to purge the unclean spirits, or to please themselves with unseemly sports, both the virgin was purified, because she would not have it known how little she needed it, and the young prince was offered, who doubted not afterward to make himself a most grateful sacrifice, thereby to change these senseless superstitions, into a most sacred solemnity, likely to teach them also some new kind of triumph in March, in which month their priests which song and dance, marched up and down in the streets in armour.  
But before the virgin and her spouse had digested these sudden joys, which happened unto them in the Temple, new dangers were set before them, insomuch as that their own experience might sufficiently have taught them, if they could not have told before, that mourning is always at one end of mirth, joseph his jealousy swallowed up his first joy he had in his spouse, their grievous winter journey, made him bewail her wombs growth, their gladness at this child's birth, was checked with an inconvenient abode, the shepherds congratulation was soon choked with the child's circumcision, the king's oblation of gold and frankincense, was not perfected without myrrh, and now that they have been at the Temple, and heard what joy these made which did but see him, who was theirs, a message cometh, which to show the more haste, cometh by night, and urgeth joseph to arise and take the child, and the child's mother, and fly into Egypt, for that Herod would make search after the child to kill him.  
The message being delivered unto joseph, he lost little time, but rose, and took the child and his mother by night, and went into Egypt, where they remained not only until the massacre was ended, but also until that Herod was dead.  
Then were many Oracles understood, and one principal prophesy was fulfilled, that the Lord should ascend upon a light cloud, and should enter into Egypt, and the Idols of Egypt should be overthrown, and the heart of Egypt should languish in the middle thereof, for when the son of God became a man, he was in some sort hidden, that his glory was not seen, and the flesh which he took was likened unto a light cloud, either because flesh is of itself no more lasting than is a thin cloud, which with every little wind is dissolved, or else because he was of no less power when he was in that cloud, than he was before.  
At his coming into Egypt, some affirm that all the Idols in Egypt fell down, others say, that only one in every Temple, as at the departure of the Israelites from Egypt, one died in every house: some write, that only those fell down, which were at Heliopolis in Thebais, whether the virgin went with her son to dwell: certain it is, that a huge great tree was not far from the City, whose fruit, leaves, or bark did heal many diseases, and no other cause was ever given thereof, then that it received this virtue miraculously, when the young prince passed by it at his first coming, at what time it bowed down unto the ground, and was dispossessed of an evil spirit, which was wont there to be honoured by the Egyptians, and all this is no wonder to those, who read that Dagon (the Idol which the Philistines adored) was found first lying upon the ground before the Ark of God (which they took in a battle from the jews, and had placed it in Dagons' temple at Aso●●s) and the second time the body of the Idol was in his place as they had set it up again, but the head and hands were off▪ and lay before the arch. If the arch were of such virtue (being a thing made of wood made by Moses at God's commandment to keep the law, which he gave unto the Israelites) that an Idol could not stand in the presence thereof, how could any Idols stand in the presence of an arch made without man's hand▪ and where God himself was personally present? For into Egypt came now neither Abraham, jacob, Moses, nor jeremy, but one who was greater than ever was any of the patriarchs, or prophets, and therefore no wonder, if Egypt felt such an alteration as never before. That this young prince dwelled in Heliopolis a worthy fountain not far from thence witnessed, wherein it is said the virgin washed the young prince, and such things as she used about him, it was in a garden where grew nothing but that which was most precious. For in the garden was nothing but Balsam, & it had no other water but of that fountain to water it, & the garden being afterward made greater, the inhabitants thereabout digged a greater place for the watering thereof, near unto the other little fountain, persuading themselves that there was some special virtue therein for this purpose, and that their Well which they digged, being near unto it, might be the better for it, but they all were deceived of their expectation, until they made certain Pipes by which they conveyed water out of the little fountane into their Well, and mingled it with other water, which sprung fast by it, in remembrance of which, both that place, and the place where the virgin dwelled, were had in great reverence by the heathen people, for they saw a manifest sign that his body gave virtue unto that fountain, when as the water which was digged close by it had no such virtue in it.  
This sequel perchance made the Egyptians to reflect the more upon their Idols fall, both in their Temples, and elsewhere, and called to mind what they had been before also informed by one, who although he were a jew, and stoned to death by his own countrymen in Egypt (because he foretold them they should all die by sword and famine, which descended into Egypt after the destruction of their Temple by the Chaldees) yet he was highly esteemed of by all the Egyptians, for that by his prayers he delivered all that coast where he came, from Cockatrices (pernicious water serpents) & from Aspides, which were so wily, that if at any time the enchanter were about to charm them (thereby to take away their force in hurting them) they would lay one of their ears so close to the ground, and stop the other so fast with their tail, that the enchanter could not in any sort prevail against them.  
The Oracle which this prophet gave them, was that when a virgin should bring forth a son their Idols should be destroyed, which being believed by the priests, they erected in the most secret place of their temple the Image of a virgin with a child in her arms & adored it, which Ptolomeus their K. (for Alexander the great made Ptolo. K. of Egypt, & after him the K. of Egypt were called Ptolemy, as before they all called Pharaoh) when he demanded what it meant, they said as before is showed, and that their predecessors had left such a tradition among them, and that they believed it, and no doubt that Image did stand still in their temple, for the honour they bore unto the Prophet, whom after the jews had stoned, the Egyptians buried close by their Kings, but afterward Alexander the Great translated his body with exceeding great pomp unto Alexandria, that by the presence thereof, those Serpents should avoid, which by no other policy he could overcome, notwithstanding that he had brought other kind of sepents out of Greece to destroy them.  
But after that this blessed virgin and her child were come into Egypt, Herod returning from Rome as most men affirm, either from making complaint of his sons Alexander and Aristobulus, or from answering to their complaints made upon him to the Emperor, and not knowing this young prince where to find, but mistrusting only, that he was some where about Bethlcem, sent to murder all the infants which were in Bethleem & near about, so that Benjamin, as some do think, bordering upon that part of juda, lost also some of their infants, according to the old prophesy. A voice of weeping and howling was heard in Rama, Rachel bewailing her children, and would not be comforted because they were not, that is to say, because she was spoiled of them, for Benjamin was the youngest son of Rachel, and the youngest of the twelve patriarchs, some do think that Rama was a town betwixt Bethleem and Hebron, and that Zacharias upon riot of this murder, conveyed away his son, for which he was afterward slain himself. Some say, that this Rama was a town in Arabia, whose name was used to show how far in a short time this cruelty was spread abroad. Some do think that Rama signified nothing but the vehemency of the cry, which might very well be, for 14000. infants were slain in this massacre, and as some do think, only the infants of juda, and that Rachel is by the Prophet said to lament her children, not because that any of the tribe of Benjamin were slain, but because that she lay buried near unto the place, where this murder was principally done, (which was done upon all of two years old, to five years old, as some have thought) because the children's bones which were after seen, seemed to be of a greater growth than two years: others, who think that children were bigger at that time, than they were in a short time after, say all were slain which were of two years and under, which also some do limit, saying that none were slain, who were under 40. days old, because Herod understood that the Prince was borne when the three Kings were with him, which was about forty days before this murder, and these do suppose, that the murder was done presently after the presentation in the Temple, but this limitation hath more pity than pith in it, for if the Soldiers were debarred from killing those who were but forty days old or under, could they distinguish better betwixt one child's age 〈◊〉 another of forty days, and another's of forty five days, or fifty dayesx, then betwixt one of forty days, and one of two years old? if they were so cunning to distinguish one age from another, which differed but three or four days, why were children of two years old murdered, for one little above forty days old? if they were not so cunning to distinguish, what security was it for Herod to kill some, and leave other alive, who might very well be taken for four or five days younger than they were? Wherefore it is more probable, that all were slain which were two years old or under, for Herod assured himself, as he might very well, both by the Prince his presentation in the Temple, and also by the appearing of the star, that the child he sought for was under those years, and not knowing how to set a limit under that time, which could be observed for his purpose, he might think it little more cruelty, than he did principally intend to kill them all, beside that he might think, that some for some bribes might be favoured, the soldiers having so just an excuse, as a precise commandment to kill such, and no other, and the young Prince as well as any other, might by these means escape, being above a year old, and thought to be very forward in growth, having in Herod's conceit, more help by the influence of the stars, than other children, and the more, because he understood that a star did in a sort attend upon him at his birth, and this cause do somegive, why he took so large a scope in the age of those, whom he caused to be murdered, for he thought the stars would make him look younger or older than he was, for his advantage, although others impute it altogether to Herod's cruelty, which deprived him so much of reason, as in this commission he would not except his own son, but suffered him also to be murdered among the infants, perchance hating him for this cause, that being an infant, he was like unto the Prince whom he feared. The shepherds their tale was heard, where they had reported abroad this child's birth, & held for no more than a tale, because it chanced at such a time, as when Gentiles and jews by their imitation, used to watch all the night. For an ancient custom was among them to keep watches twice in the year, at what time the nights were at the longest, & at the shortest, and spent them perchance in some kind of pastime, and this watch did the Gentiles keep (as some do write) in honour of the sun.  
The three Kings, their so strange a demand in Jerusalem for him, who was borne King of the jews, drove Herod into a little fear, but their silent departure made him think that they miss what they sought for, and therefore the more secure, but when the Prince was openly proclaimed in no obscure place, but in the temple, & not in a corner, but in an open assembly, Herod began to be exceedingly troubled, and having a present wit, especially in any wicked practice, determined rather than to miss him, that all the children in Bethleem or near about, should be murdered, but deferred it until his return from Rome (as many do say) perchance because in his absence he doubted, either that it would not be done unto his mind, or else that it might cause some tumult among the people, or thirdly, because he would not have this objected against him when he should come before Caesar.  
But here may seem some doubt why the Virgin should fly into Egypt for succour, being at Nazareth, for the sacred History saith, she went thither so soon as all things were ended in the Temple, which was four days journey from Bethleem, where (as it appeareth) she was in sufficient security with her child, to which may he answered, that although Herod were informed that the Prince he feared, was to be borne in Bethleem, and that from Bethleem the child came, of whom, at his presentation in the Temple, so many things both admirable, and worthy eternal memory were spoken, yet could he not be ignorant (whom fear made over-curious, and to search out whatsoever might make for his purpose) of an old prophesy that was amongst the jews, that is to say,  
A sprig shall spring from the root of jesse, and out of this sprig shall come a flower, or as some did read it a Nazarene, so that it was convenient that the virgin should remove the Prince from Nazareth, which Herode after his return by diligent search having found: but not whither they were removed, and imagining that they were returned to Bethleem, or thereabout, because they were of the tribe of juda, he resolved to send his soldiers thither to kill all the infants of two years old, and under. But after this murder Herode grew odious in Palestina, and infamous in all the world, in so much as the Emperor, who had before a great conceit of the man, said by way of mocking, that he had rather be Herod's hog, than his son: for the jews did not kill any swine's flesh, either for the temple or for their own private uses, because they accounted those beasts as unclean, and therefore not to be eaten, for every beast (saith their law) which doth not chew the cud, & hath not the foot cloven, is unclean, by which the Hare although it chew the cud, yet because it hath an whole foot is counted unclean, & the hog which hath a cloven foot, because it doth not chaw the cud is also unclean.  
But neither were hogs kept in Palestina, until such had power over it, as were not under the jews laws, & then were the jews contented (being for this cause privileged in other things above others) to keep hogs for others uses. And these observations were not only for beasts, but for fishes, which were all accounted unclean, which had not both fins & scales, & also for fowls: among which some were forbidden. which among other people are used ordinarily, some seldom, either in respect of daintiness of the meat, or curiousness of the eaters, as Swan, Peewit, a sea foul like to a sea gull, Crows, Hawks, Owls, & many other, which perchance in far countries elsewhere were accounted good meat: as Griffins, Kites, Ostriches, Eagles, & other strange birds which breed in Egypt or thereabout. Generally all flying things which had four legs, were judged unclean, unless they had their hinder legs longer than their forelegs.  
But Herode his good fortune was such, as all things still chanced as he wished: and whereas Caesar was thought by some to give him a mock, Caesar (he thought) did highly commend him, for by Caesar's words Herode was noted to be so strict an observer of the law he professed, as he would prefer it before his son's life, yet was it manifest unto the jews, that Herod would not spare to kill, yea & to eat swine's flesh, if by eating thereof he could have found any sweetness, for all his religion was mere policy, & he carried only a show of religion to win men's minds unto him. He built a goodly temple in the place of that which the jews built after they returned from their captivity in Babylon, but he showed with what devotion when he erected a golden Eagle upon the great gate of the temple: for pulling down of which (as a thing not tolerable by the jews laws that any image should be dedicated in their temple) many were put to death, and peradventure more should, if he had lived longer, for howsoever he got the favours of foreign people, he lost ordinarily the hearts of all the jews, for beside the great taxes and advantages which he got of the people to enrich himself, by which riches he purchased strangers good will, he was always exceeding cruel unto his servants. But due punishment for his cruelty, especially that murder of the infants, was not altogether deferred until after this life, for long before he died he had a most odious disease, & such as was so grievous unto him, that if others had not stayed him, he had in one of his pangs slain himself. His disease took him with an extreme heat in all his body, so that his bowels were consumed, he fed greedily without any intermission, his entrails were exceeding sore, and he was troubled with an extreme colic: his feet & his grines swelled, his members rotten, being full of worms, with the which they had both a filthy stiffness, & gave out an intolerable stink: his sinews were shrunk, and his breath he drew very short. After that the physicians told him that he was past their cure, he was carried beyond the river jordan, to a city called Callirhoe, near unto which is a great rock, having as they were two teats of equal height from the ground, & not far one from the other, out of which ran two sorts of waters, one extreme hot & sweet, the other as cold and bitter, which meeting together made a pleasant medley to drink, & were also very medicinable for many diseases, especially for shrunk sinews. Here did Herod bathe himself, but to so small purpose, that being set afterward in a bathing tub full of oil to refresh him, he fainted, and recovered not himself, but by the outcry of those which were about him than began he to think he should die, and returning from thence to Hiericho he made his will, wherein he declared his son Achelaus king, and made his other sons princes of divers places in Palestina: he bequeathed a great quantity of money to the Emperor and to the Empress, beside great store of plate, both of silver and gold, & very rich ornaments: he distributed largely among his soldiers and friends, providing for all unto their contentment, & after he had settled himself to die, he remembered that he was so much hated of all the jews, that whereas at the death of princes much mourning is in all their dominions, chose at his death would be as much joy: therefore that he might be honoured with tears after his departure, he commanded that all the nobility of Palestina should upon pain of death come unto him: with whom after he had a while quarreled, he sent them to be kept in an Amphytheater, with this charge unto his trustiest and dearest friends (his sister Salome as some think & her husband, but others think he had caused them also to be murdered before) that as soon as he were dead, & before his death were known abroad, all those jews should in that place be slain: but the joy he conceived of this (although it did him very great ease) was not able to make him forget his own grief, but in a raging impatiency would have slain himself with a knife, for which he called to pair an apple, as he used to do in the time of his sickness had not Achiabus his nephew stayed his hand, and not long after he finished a most hateful life, yet according as he had lived in exceeding great pomp, his body was buried with great honour.  
The litter on which his body was laid, was of gold, adorned with very rich and precious stones, it was covered with purple, as also his body was, he had a diadem on his head, and a crown of gold over that, he had also a sceptre in his hand, his children and kinsmen were round about his body, next to them went his guard and champions, first, the Thracians, than the Germans, after these went the Frenchmen, than came the whole army lead by their Captains and Centurions all in warlike manner, after those went five hundred of his servants, carrying sweet perfumes, which order they kept until they came to Herodium (a castle built by himself before, not far distant from jerico) where he was interred, but the jews whom he had caused to be shut up in the Theatre to be slain, were all let go after his death, and a grateful message came to joseph in Egypt by night in his sleep, that he should rise and take the child and his mother, and return into Palestina, because they were all dead which sought the child to murder him, which joseph flacked not, but as soon as he heard that Archelaus did rule in juda, he was afraid to go thither, and being in the same manner urged again, he went to Galilee, and dwelled in Nazareth, whence he before had brought his spouse, and at this time was under A●tipas, as also the country of Perea, upon the far side of the river jordan, and therefore called sometime Transamnana, for that part did Herod allot unto him in his last will and testament, who gave also unto Philip an other of his sons the tetrarchy of Traconites, Bathanea, Auranitis, & Paneas, all which provinces except Paneas are also without the river jordan, upon the north part of Palestina, jamnias, Ahotus and Phaselida, he gave to Salone who was his sister, judea. Idumea, & Samaria remained to his son Archelaus, whom he appointed to be king after him, if so Caesar would, neither dared Archelaus (although all did congratulate him by that name) to take upon him to be king, until he had been at Rome with Caesar, whether when he came he wanted no adversaries to stand against him, especially the jews which laboured much to be delivered from the tyranny under which they had lived being under his Father, and feared the like under him, who already at Easter (when from all parts of the world came jews to jerusalem to solemnize that feast) had slain about three thousand and commanded all to leave of their accustomed devotions, and return unto their own countries: but his chiefest adversary was his brother Antipas, who claimed the kingdom by his father's will, which was made when he was in health, and would have disproved his Father's last will, because it was made when he was in great extremity of sickness, and knew not what he did: but Nicholas of Damascus Archelaus his orator (knowing before whom he pleaded) answered that it was a sufficient argument that Herod knew what he did, because he left his will in all things to Caesar's wisdom, and after he had laid the blame of all the murders and misdemeanours of Archelaus upon them which answered him as being rebellious and factious people against their prince, Archelaus came to Caesar and upon his knees offered himself unto him whom Caesar took up, and promised that he would do nothing against Herod's last will, only he would have him refrain the name of a king for a while, which he doubted not, but that he would quickly deserve.  
The cause of this strife betwixt these two brethren for the kingdom, was Herod's their father's rashness, who in his life time appointed now one, than an other, almost all his sons for kings, first he meant that the kingdom should descend from him unto his sons Alexander, & Aristobulus, whom he had by Mariamnes grandchild to Hircanus ' the last king of the jews, but his eldest son Antipater (whom he had by Doris a base woman) being provoked oftentimes by the contemptuous speeches of the princes, for whose mothers love his mother was rejected devised how he might both take revenge upon them and advance himself, whereof first he wrought means by the discredit of the princes to come a little into his Father's favour, which when he had gotten so far as his Father put him before the two princes in the right of the kingdom, he used matters in that sort, that Herod having by his sleight and his friends, put Mariamnes to death, now also by his false suggestions murdered his two sons which he had by her, than was Antipater honoured as a king by all, for Herod gave over unto him the government of the country in such manner as he kept unto himself little more than the bare title of a king which Antipater also thought was too much, yet first he stirred up his father what he could against Archelaus and Philip two other of his brethren, than sought means to poison his Father, which being perceived by Herod, he presently changed his former will (by which he had given the kingdom to Antipater) and being offended with Archelaus and Philip by Antipater's means, he made Antipas his successor in this kingdom, but before he died (having manifest proof of Antipater's treasons against him) he repented too late his cruelty which now he mistrusted was without cause against Mariamnes & her children, and, accounting all which proceeded from Antipater to have been false accusations to further himself in the kingdom, he changed his will, and divided the country into four parts, & made four tetrarchs over it, but the chiefest part he left to Archclaus, whom he set down in his last will for his successor, (if Caesar should think him meet) and not above five days before his death caused Antipater to be executed and buried obscurely, for as he had many causes for which he thought he might worthily have put him to death before, so would he not upon any of them execute him without Caesar's consent, to whom he had signified by letters what Antipater had attempted and wrought against him, and how that in his treasons he had used the help of Acme, who attended upon julia the Empress, to which letters Caesar answered that Acme being found guilty at Rome, was executed as she had deserved, and that Antipater was now at his Father's discretion to order him as he would which was no small comfort unto him in the extremity of his sickness, wherefore he determined that Antipater should die, which intention upon this occasion was put in execution. When Herod (being in an extreme fit of his sickness) would have slain himself, and was hindered by Achiabus, who was his nephew. Achiabus (notwithstanding he had prevented the stroke) gave so great a skritch, that all in the palace thought Herod had been dead. And Antipater, who was not far off (although a prisoner) hearing those news, dealt with his keeper to let him go at liberty, as not doubting to get the kingbome within a short time, and to the end he might persuade the more easily, he promised great gifts both then, and for afterward. But this keeper, either for fear of Herod, or for little love to Antipater, went presently to Herod, and declared his sons attempt, for which Herod in his rage commanded him presently to be slain, so that now remained the other two wills which Herod made to be tried which of them were of force, but Caesar decided the controversy, and the two brerhrens upon this conclusion returned from Rome to Palestina, where Archelaus, as well before as after his voyage, did so little degenerate from his father, that glad were they who were out of his dominion, which was the cause why joseph avoided his own country, and went directly to Nazareth with his charge, from whence every year for devotion sake, they went to Jerusalem to the Temple, especially at the feast of Easter, for many feasts did the jews observe, and no one passed them without great solemnity. Some of them might not be celebrated but in Jerusalem, some again might be observed else where wheresoever the jews dwelled.  
Their Sabaoth they did celebrate every seventh day, a day solemn from the beginning of the world, sanctified by God himself, and called the Sabbath, because than he ceased from creating the world, and the compliments thereof, wherefore the jews always (except when they were in Egypt) and all their ancestors, kept the seventh day holy, in remembrance that after six days, in which all things were created, God rested the seventh day, which although perchance when they were in Egypt they minded not, and in time forgot it, being so long in bondage, where they could not use that honour unto God upon that day, as their fathers had taught them, yet were they assured, that was the day when they were in the wilderness, by the miracle which chanced so oft unto them, that in the end they did by their murmur seem to contemn it, for when they wanted victual in the desert, God sent down unto them like rain a food, which because they knew not else what to call it, they called it Manna, which word was in every man's mouth, when they first saw it, and signifieth what is this, it fell six days, and the seventh nothing fell, but upon the sixth day it fell in greater abundance, than any other day, that the people might gather sufficiently to serve them the same day and the next. Upon this which they called sabaoth, it was not lawful for them to do any work, no, not to provide or dress any meat for their sustenance, for confirmation of which, they did see weekly that what Manna they gathered upon the sixth day, was as good upon the seventh day as when they gathered it, whereas the Manna which was gathered upon any other day, was eaten with worms by the next morning, and this their Sabbath day is our Saturday.  
By this name of Sabbath also they call the week, and accounted the morrow after the Sabbath, the first of the Sabbath, and so forward unto the sixth of the Sabbath, which because then they prepared their victual ready to be eaten the next day, they called the Parasceve of the Sabbath, and generally they called all their feats sabbaths. But there was one Sabbath among them, which many doubt what kind of holiday it was, they called it a second first Sabbath. Some say it was a Sabbath which fell next after another holiday. Some do say it was a Sabbath which fell the next day before another holiday. Some say that that word first doth not signify any order, in number, but in dignity, & that meaning of the second first Sabaoth, may be of a Sabaoth, which was a chief Sabaoth, but not so great as another might be, such were the Sabbaths which lighted within the Octaves of some great feast, and were called great Sabbaths, but when the first day of the feast, being (no doubt) greater then the other, lighted upon a Sabaoth, that Sabaoth was greater, then if the second day of the feast should light upon the Sabaoth, and if there were any difference betwixt the solemnity of the first day of the feast, and the last day, then may such a Sabaoth, being the Octave of a feast, be accounted the second chiefest Sabaoth, because none could be greater then that but one, upon which should fall the first day of the feast. So that the second first-sabaoth, may be said to be the second chief Sabaoth, that is, either a Sabaoth within the Octaves of a feast, or else the Octave itself, if it fell on a Sabaoth day.  
The Sabbaths, as also all other their feasts, began the evening before the day, and continued until the evening of the same day: the evening was then thought to begin, when the shepherds star appeared, and to every day belonged but one evening, so that when it is said from evening to evening they celebrated their feasts, it is to be understood from the beginning of the first, to the beginning of the next evening, for than was it lawful for them to work.  
A greater difficulty it is, how far the jews might walk upon this Sabaoth, for as they were restrained from dressing any meat (which upon all other holidays they might, except their day of expiation. So likewise it was lawful for them to walk, but with in certain limits, which some have thought did extend unto two mile, and prove it by tradition from the jews: some say it did extend but unto two thousand cubits, and prove it by the order which the jews observed in the wilderness, because they fixed their tents so far from the tabernacle, whether no doubt they repaired upon the Sabboath, others because that an infallible truth hath revealed that the mount Olivet was a Sabbath days journey from Jerusalem, which mount was scantly two hundred foot from the City, do think that this was their stint, and they do confirm it by the tradition of the jews, who affirm that their Rabbins so taught them, but how much, or how little so ever it was, no doubt the jews were as precise in observing it, as in other things belonging unto the Sabaoth, which rather than they would not most strictly observe, they would offer themselves to be slain, as once it chanced at Sea, where a jew holding the stern, as soon as he perceived the sun set upon Friday at night, left it, and lay prostrate upon the ground, not without amazing all other in the ship, who thought that they had been in some desperate dannger of their lives, but when they understood that he did it for Religion sake, as who would do no work upon the Sabbath day then new begun, one ran to him with a sword, and threatened to kill him, if he took not again the stern in hand, but his threats were in vain, for the jew would not work until he was sure the Sabaoth was passed. And in the history of the Maccabees it is showed, that a thousand suffered themselves to be slain by Antiochus his soldiers, who knew the jews would not strike that day in their own defence, which when Mathathias perceived, and conceived, that if they did keep their Sabaoth so strictly in this point, that all the jews might be slain without any battle, he exhorted the rest not to stand upon any nice points, which grew rather upon too much scrupulousness, then upon the true meaning of the law. So that when the next Sabbath came, and the soldiers assaulted them as they did before, thinking to have murdered them without assistance, the jews did not only defend themselves, but also offended their enemies, and gave them a bloody overthrow and thought it no breach of their Sabbath, when they saw by the contrary observation that both the people, and their law would quickly have an end.  
And other solemnity was among the jews, which they called the feast of Neomenia, that is, the feast of the new Moon, or the first day of the Moon, for the jews reckoned their Months from the first appearing of the moon, until it did appear again after once it left to appear, for the descrying of which, they had every where in their synagogues (that is to say) their places where they met together at their devotions) a high tower into which one did ascend, with a trumpet in his hand at the sun set, next day after they knew the conjunction of the sun and the Moon: and as soon as he saw the Moon, he sounded his trumpet, by which he gave all the jews in that place, to understand the beginning of the new month, this account did they always observe concerning the moon, without any respect either to her natural course, which is from west toward the east, and in 27. days and 8. hours, returneth to the same point from whence it went, or to the time in which it doth appear in her violent course, from the east to the west, for that time is no more than 28. days, but always to her conjunction with the sun, which is once in 29. days, & 12, hours, and because those odd 12, hours should breed no confusion, they added to every second month 1. day, so that the first month was always of 29. days, & the second of 30. and in this sort they did account 12. months in the yeeare. But because in a short time, according unto this account a confusion might be of times, this year of 12. months thus reckoned wanting 11. days every year of the course of the sun, to accord their years with the year of the sun in 19 years they added 7. months, 6, months of 30. days, & one of 29. days, which amount just unto the number of the 11. days which in every one of the 19: years do want in that other reckoning: for in 19 years of 12. months in the year, according to the jews account, the sun had gotten 19 times 11. days, which amount to two hundred and nine days, and these months added, one sometime to some third, and sometime an other to some second year of the nintenth, amount to as many days, so that in the 19 year the year of the sun and the year of the moon, by the jews account did perfectly agree.  
The day of their Neomenia (that is, the first day of the moon was kept holiday, but so as any man might work therein, and those which would not, might be present at the sacrifice then offered extraordinarily with sound of trumpets, and other music, to the end that having consecrated to God's honour the first of their time as first fruits, God would prosper them in all the month following▪  
These were the ordinary feasts, which continued▪ from the beginning of the year to the end, the Sabaoth every seventh day, and the calends or Neomeni● every first day of the moon.  
The solemnity of their Ph●se or passover (by which they would both show themselves grateful for a good turn, and instruct all their posterity how graciously God dealt with them in Egypt, the night before they took their journey from thence, when he slew the first begotten both of men and beast, from the highest to the lowest of every kind: or as some think, not only the first begotten, for a second son, although he were not absolutely the ancientest of his house, yet he might be the ancientest in the house, whereat that time he was, for in every house one lay dead, and passed over only the houses in which were the Hebrews, at the sight of a sign made like unto a T. upon the posts of their doors, with the blood of a lamb, or a kid the same night killed, and eaten in the house, was observed the fourteenth day of the first moon in the year, and that Moon they did always account the first in the year, whose first day was nearest unto the Equinoctial in the Summer spring time: for before this solemnity was instituted, they accounted their beginning of their year at the other Equinocticall according to the custom of the Egyptians, which account they did not altogether afterward neglect, but used it in their secular affairs, as they used this other in their divine ceremonies, and called the one a holy year, and the other a secular year.  
This holy year was instituted by God himself, and promulgated by Moses, and was observed in remembrance that in this month they were brought from Egypt, & this feast was celebrated in this manner.  
Upon the 14. day of that moon at the sun set, or before, they had ready a lamb, or a kid of a year old, or under, clear from all disease, both in the skin and body, and after that it was offered unto God, (which the Priests did by lifting it up before God) it should be killed, roasted & eaten in the same house, and if they were not sufficient in the house to eat a lamb, or a kid, they should call in their neighbours (always provided that they were jews) or at the least Proselytes (that is, circumcised if they were Gentiles before) which was a great help unto the poor, who were not able to buy a lamb, or, a kid: they might not cast away any part of the lamb or kid, but after they had washed the entrails, they put them in again, and roasted it whole from the head unto the feet, neither might they break any bone thereof, or seeth any part: they were to eat it with unleavened bread, and wild lettuce, they had staves in their hands, and shoes on their feet (a thing not used in their feasts, for at feasts they sat barefoot) whereby they would signify, that they did eat in haste, and were ready to be gone, and therefore they did not sit but stood at this feast: wherefore when we read of some who did rise to wash others feet after this feast, it is not to be understood, that they did rise immediately after this feast, for they were up, and stood at it (although the phrase might bear it, when any new thing is attempted) but they did rise from the supper which was usually made after this feast: this being instituted to fulfil a ceremony rather than to fill the belly: and the same custom continued a long time after, that the thing itself was used, of which this was partly a figure, if any of the lamb, or kid remained not eaten, it was to be burned the next morning: if the household were very great, that a lamb could not satisfy their hunger, it was not lawful for them to kill any more than one in this ceremony: but they might afterward eat what they would to satisfy them. Yet some have thought that no more, nor fewer than ten persons might be at the eating of a lamb.  
This holy day began when the lambs or kids began to be offered, andx ended when the evening was come, yet they might eat of the lamb until midnight, notwithstanding that the same evening an other feast was begun, which continued 8. days, and was called the feast of unleavened bread, because it was not lawful for them to have any other in the house all that time. It was also called Phase, as the former feast was, & by the same name were the sacrifices called, which were offered in those days of the feast, and the like conditions were required of purity, in those which eat of them, for as they were commanded under pain of death to eat their paschal lamb, so might they not eat it, if they had contracted any uncleanness by touching any dead body, wherefore in such case it was lawful for them to keep the next month, and keep this feast then according unto their rites prescribed.  
In this feast of their Phase, they kept the first day and the last so holy, that in them they might do no other work, then dress meat, upon the second day (unless it were the Sabbath) they gathered of the ripest of the barley, and after they had scorched the sheaf in the fire, they grinded the corn, & brought the quantity of 4. pound weight, which they mingled with oil, & offered it with frankincense, as the first fruits of the earth, partly in remembrance that at such a time they came from Egypt, partly in thanksgiving unto God for their increase, which the priests took and throwing some of the flower and oil into the fire, also all the frankincense, they kept the rest of the flower and the oil to their own use.  
The cause why their phase had so short a solemnity, and their feast of sweet bread so long, is for that their first phase was no longer, and they eat of unleavened bread a long time, and this order did they always kept, that what feast they did celebrate in remembrance of that which chanced but once, or for one day, they did keep but one day solemn for it; and for that which chanced many days, they kept their Octaves, and therefore they celebrated also their feast of Penticost in one day, because the fifth day after they were come into the wilderness, God did appear unto them upon the mount Sinai, and gave them the law, so that this fifth day was not accounted after the eating of the Lamb, but after the offering of the first fruits in the Temple, which was the third day after the eating of the Lamb, in which day they entered into the wilderness.  
In the feast of Penticost they offered wheat corn, every one two loaves, but with leaven, of four pound weight a loaf, at what time also they offered other sacrifices unto God for his benefits, but some of the cattle when the priests had lifted them up, were to the priests use, and all the bread, because it was not lawful to sacrifice any leaven unto God. In their seventh month of their year, which they called their holy year, they had 4 solemnities. First they celebrated the first day of the month as in all other months, with the sound of Trumpets, and other music, with this only difference, that in remembrance of the sacrifice of the ram, which hung by the horns in the brambies, on the top of the mountain Morea, & was offered in place of Isaac, whom by God's commandment Abraham had sacrificed, had he not been at that time countermanded: the jews did in this solemnity sound their rams horns, thanking God for Isaac his delivery, and hoping of like favour, whensoever they should be in like affliction. The second feast in this month was the day of Expiation, which was as strictly observed as the Sabbath. It was celebrated in remembrance of God's mercy toward them, after they had fallen into Idolatry at mount Sinai, where they adored the golden calf, of which mercy they had a manifest sign, when Moses as that day brought unto them the tables wherein the law was written the second time, for when it was written, Moses offended with their Idolatry, broke the tables which he had received of God.  
Upon this day only did the high Priest, & no man but he, enter into the holiest place of the Temple with the blood of a calf, and a goat prayed for the people, that their sins might be forgiven them, x which he confessed before God, laying his hand upon the head of a quick goat, & afterward he caused it to be carried away into the wilderness, whereby he would signify that all their sins were forgiven them. Then attiring himself in his rich ornaments (for when he went into the holiest place, he wore no other than the ordinary Priests did wear when they offered sacrifice) he offered at the common Altar a great sacrifice, and this feast was always upon the 10. of the 7. month, but it began upon the 9 day at night, when also all the people begun their fasting, which they did continue all the next day, this fast began so soon in respect of the solemnity thereof, as far exceeding all other fasts, of which they had in every of the twelve months some, beside their ordinary feasts every week, which were upon the second & fifth of their Sabbath, that is to say, upon monday and Thursday.  
Upon the fifteenth of the same month they did celebrate the feast of the Tabernacles, in remembrance that they dwelled in Tabernacles, at their return from Egypt, this feast continued 7. days, of which the first only was holy from work, and not the last, because the next day after the last of the feast, they did celebrate another holiday, which they called the Meeting for a special worship of god, & thanksgiving unto him for his benefits, on which it was not lawful for them to do any work (except such as was necessary for their food) and two such days they would not have together, because it seemed inconvenient for the poor, who got their living by their handy labour, by which custom it appeareth, that the opinion of those was not improbable, who thought that the first day of the feast of unleavened bread was never kept upon Friday, but when it so fell, it was put off unto the Sabbath, lest two days should come together, in which the people might not work, and that accordingly, the eating of the Lamb was transferred a day longer for that year, which whether it were lawful or no, it is a very great difficulty to define, but not material in this place, whether it were so or no, because in some things they would do often as themselves listed, but the like feast as that was of their meeting, was also celebrated upon the last day of their feast of unleavened bread, which now in this feast of the Tabernacles they could not so well do, because that the solemnity of this feast of Tabernacles, consisted in dwelling abroad in tabernacles, where they could not conveniently meet, for every household set up a tabernacle, not so large as they would, but to serve their own company, they set them up in such order as tabernacles are now used, the covering was of linen, & perchance some skins over the linen, to keep out the weather, and the poorer sort, who were not able to make such provision, made their Tabernacles with bows. Great sacrifice was offered in this feast of the Tabernacles, & all the time of the feast the people carried in their hands bows of myrtle, willows, citron, and palm-tree, with their fruit hanging on them, whereby they would show, how that they were brought out of a barren desert into a very fruitful country, where was great plenty of all things, this feast they called the feast of Scenopegia, to signify that they dwelled for this time in Tabernacles, not that they might not go forth at their pleasure, but because there was their principal abode for that time.  
At this feast was their seventh year always ended, which they accounted from seventh to seventh, from their time of their entrance into Palestina. In every 7. year, they did neither sow, nor set, nor gather any thing as their own in particular, but all the fruits which the earth of itself did yield, were common for as well Gentiles as jews, and for this cause God gave them treble increase of all things in the sixth year, also all those jews which were sold to any jew, were in this year set at liberty, and no debt dew to a jew, by a jew could be demanded, and yet they were forbidden to withdraw their loan from their poor neighbours. when this year approached. In this year the Book of the law was read unto the people, and this was the solemnity of the seventh year.  
After the same manner they did account every fifty year, which they did proclaim in the seventh month of the 49 year, with sound of Trumpet to be a year of jubilee, that is, a year of remission, for in that year all slaves were set at liberty, and such jews as would not part from their master in the seventh year, either because they loved him or else (if perchance the slaves had married in his service a woman, who was no jew, and therefore not to be set at liberty before) because they would not forsake their wives and children, which during that time they had by them, and in this case a slave was brought unto the priests, and being set against the post of the door his care was bored through with an All, and then he could not go from his master until the year of jubilee, but in the year of jubilee, he and his wife and children were all free. Also in this year of jubilee, all the possessions which were sold, returned to their first owner, lest in time should grow a confusion among the tribes, which were distinguished by the partition of the land, but with this caution, that if the buyer had laid out more than was the commodity he had by it, he that sold it should give him satisfaction for it, but if any house (except the levites house) in a City were sold▪ it could never be redeemed again, if it were not redeemed within a year after it was sold, which was to make the people have care of the City wherein they dwelled, seeing their houses were after a year to pass clean from them. All loans or let of movable goods were ordered every seventh year. The trumpets which they used in this year of jubilee, were not of silver as those were with which they called the people to the temple, nor such as they used in the feast of their trumpetes the first day of their seventh month, for these were of Rams horns, but were of hotns of greater bests, as Buffelars and were made of that fashion that the brazen trumpets were made.  
The fourth solemnity of the seventh month was in remembrance of the finding holy fire, which was hid by jeremy the Prophet, when the jews were carried prisoners into Babylon, and their temple destroyed, and it was found at their return again which when it was brought forth, it appeared to be nothing but a congealed water, but when it was laid upon the sacrifice, and the sun did shine upon it, it flamed up and consumed the sacrifice, and continued so long as any sacrifice continued in the temple, for from the first time that the jews had this fire (which came miraculously from heaven, when Aaron offered as high priest first sacrifice, it was never extinguished, but night and day it was maintained by the priests.  
In the 9 month they kept their Encoenia which was in remembrance of the renovation of their temple by judas the Machabee, after the Gentiles had profaned it, this feast continued eight days, and in their 12. month they had a holiday in remembrance of an overthrow which judas gave unto Nicanor, whom Demetrius king of S●ria sent to destroy the jews, and in the same month they solemnized those days which being granted by Asseverus (who ruled 55. years from India to Ethiopia 127. provinces) to Aman for the massacre of all the jews within those dominions, were afterward by Hester her means (who was a jew, and wife to Asseverus) days for the jews to revenge themselves upon all their enemies, and Aman before the rest was hanged upon a gibbet, which he had provided for Mardocheus who was uncle unto Queen Hester.  
Among these feasts were three, in which ●ll the male kind were to show themselves at the temple by their law, to wit at the feasts of their Phase, their Pentecost, and their Scenopegia, but male and female who could come were to appear at their Phase, because they were all bound to offer or eat of a lamb or a kid offered at that time, and it was not lawful for them to offer it but in jerusalem, and for this cause did the maiden mother & joseph repair unto the temple every year at this feast, & carried the young prince with them, who passed to & fro the more securely, because no show mas made of any such parsonage, yet did he once above all other times draw all to mark him, & give them some cause to admire him. The virgin carried him (as she was wont) unto the temple, where were so many glad of his company that presuming once that some of her kinsfolk had gotten him amongst them, she & her spouse departed from jerusalem without him, but when at night they found him not amongst their kinsfolk, the virgin's grief was so great as it cannot be showed, although returning unto jerusalem, and not finding him so soon as she would, it was increased, but before she left seeking him, she found him in the temple sitting among the Doctors, hearing their discourses, and demanding of them some questions, for such was the custom among the jews that it was not only lawful, but well accepted by all, that any of what years or condition soever might reason with the learnedest Doctors, who for that cause sat in their chairs at the entrance of the jews court, & other places were prepared for others, every one according to their reputation, and mats on the ground for the younger sort to sit, & hear what was taught by the Doctors, and it was as lawful for them as any in these conferences to demand of others, and usual to declare their own minds, but so soon as she saw him, she went unto him, and full of joy, and reverence she said, Son why hast thou thus done unto us, thy Father (for so was joseph reputed in the world,) and I have sought thee with no little grief, but he replied again unto her, demanding why they sought for him, taking no exceptions against that word Father, because it was in a public assembly, yet because he would give them somewhat to mu●e upon, headed unto his former speech, knew ye not that I was to be about my Father's business, by which the standers by might easily perceive that joseph was not his Father, both for that joseph was present, and that kind of business about which he was employed, could not belong to joseph: after which answer made unto them, they were somewhat amazed, but the virgin let neither word nor deed slip her without a deep meditation, conferring every thing together which she heard him speak or see him do, notwithstanding he returned to Nazareth with them, and lived under them in most dutiful manner, as who had before all worlds known what belonged to a son, profiting every day in wisdom and grace, both in the sight of God and men, which profit was not absolutely in either, for he had all wisdom essential unto him being the eternal wisdom of his Father, but he profited in that he practised what before he knew, and joined to his speculative wisdom, a wisdom gotten by experience, and so likewise is he said to profit in grace, not that he was not from the very instant of his conception replenished with all grace, by reason of that heavenly union which then was made, but that as a man he increased it by other kind of actions, than he practised before he was a man, which what they were more than his subjection to his mother, and to the poor Carpenter his supposed father are not in any credible history recorded, except what he did after he was thirty years of age, and so forward until his return from whence he first came.  
But concerning the spending of his youth, some affirm that he used the Carpenter's art, which he seemed to have learned of joseph, because an infallible truth hath revealed, that men of that place where he dwelled, & such as in such a matter could not be deceived, after they heard him what he said, and saw what he did (when he showed himself unto the world) marveled whence he should have so great power, and so much knowledge, one of them putting another in mind that he was the Carpenter, who was Mary's son, and whose kinsfolk dwelled among them.  
But how can it be that the virgin should be an inheretrix, and to no small revenues, and yet be forced to live upon her sons labour? (for joseph lived not many years after his return from Egypt) it seemeth a very inconvenient thing, that without any necessity either she should give from herself all that she had, or he be subject both to evil words and w●rse usage. To this some do easily make this answer, that the virgin enjoyed what her parents had before, although after her son showed himself unto the world, both he and she forced themselves to live upon the charity of others, lest in counseling others to sell all which they had, and give it to the poor if they would follow him, he might justly have been challenged for preaching one thing, and practising another: wherefore the young prince used an art, only because he would not seem to the world to live idly, for that was so scandalous a thing in that country, that the chiefest men did train up their children in one kind of trade or other, but the young prince although he could have used what art he would, being skilful in all by his extraordinary knowledge, as well of the least matters as the greatest, yet he chose to be a Carpenter rather than any other artificer: first, because he was not yet to show himself unto the world, and therefore would do nothing but what people might think he was taught by joseph, whom they took to be his father. Secondly, for the affection he did bear unto that art above all other, having used it from the first framing of the world, a work so much more excellent than ever any other Carpenter could make, by how much the instrument by which it was made is incomparably better than any Carpenters tools. Thirdly, because it was the custom among the prophets, which were sent unto the jews, to show before they did prophesy by some action what was the effect of their message: and he would do the like.  
The Prophet Ose being to foretell the overthrow of the house of jehn, who was king of Israel, and also how Israel (that is the ten Tribes which divided themselves from juda and Benjamin) was forsaken of God for their sin, and evil customs, he took a wife which was before an harlot, by which he would signify unto the people, that they lived in fornication and all manner of filth, although because he married her he committed no sin, and when he had gotten by her a son he called his name jesrael, whereby he would signify that the blood which was shed in jesrael should be revenged upon jehu, for although jehu pleased God well in overthrowing the house of Achab and jezabel, and therefore was rewarded with the kingdom of Israel, and his posterity unto the fourth generation: yet because he was not free from those vices of jeroboam the first king of the Israelites: which divided themselves from the rest. Zachar●as who was the fourth from him was slain, and the kingdom possessed by Sellum, who was of another stock. And after the prophet had this son by his wife, he had also a daughter, which he called without mercy, because God would have no mercy upon Israel: then he had also by her another son, whom he named, Not my people, whereby he would show unto them how that God had altogether forsaken them. So that three years or thereabout at the least were past before he ended his prophesy, which without this action he might have ended in few more than three words.  
In the same manner Ezechiel the prophet (when he was in Babylon) carried out of his house all his substance by day, in the sight of the jews, who were captives there at the same time, and by night he digged a hole in the wall of his house, through which he crept, and when he was out he was taken up, and carried away, by which he would show unto the jews which see this strange devise, how Jerusalem should be spoiled, and Zedechias the king carried away captive, as afterward it proved, although by night he had thought to save himself by flight through a private gate.  
jeremy also the Prophet after he had tried in vain to stay the relics of the people in Palestina, who hastened into Egypt for fear that Nabuchodonosor would revenge upon them the death of Godolias, (who was left by him as precedent of the country and slain by the jews) when he came into Egypt (for thither the jews carried him against his will) he laid a great heap of stones in a cave which was under a brick wall at Pharaoh his court gate, and then he said unto them, that Nabuchodonosor who was king of Babylon should place his throne upon these stones, and when he should strike Egypt they also should perish with the Egyptians.  
Many other things are recorded, which both this and other prophets did before they uttered their message, but these suffice to show their names of prophesying, and the young prince perchance because he would observe the 〈◊〉 course being the chiefest of all prophets, busied himself in such things before he preached, as might very fitly be applied to his purpose: for as some men do say, he wrought nothing but yokes and ploughs. He made yokes to show that the perfection of his law consisted in mutual love: and because in a yoke are as it were two parts in one, we should study for nothing else but the true love of God, and our neighbour, and this not so much for any our own interest or our neighbours, as purely and only for God, in which yoke whosoever draweth, tasteth first, and then trieth how sweet it is, for he which made this yoke, said also, my yoke is sweet, and my burden light. He made ploughs, to show that men must persevere in that good work they began, or else all the former gain is to little purpose, because he which holdeth the plough, and looketh backward, is not judged fit for the kingdom of God, as also he afterward preached, which sentences may have a more fit place hereafter to be discussed, let it now suffice, that they show how that the young prince did not in vain spend his time in making yokes and ploughs, whose principal arrant was for nothing else, but that his spouse taking on her his yoke, and going still forward from virtue to virtue, might recover with a sweet pain, what she carelessly lost by a proud sin.  
But Palestina laboured all this while under a most grievous yoke, & so much the more grievous, because they had no hope of any help. The 72. seniors who were always of the family of David, and the chief princes of the people, & therefore could bear great sway among them, were all murdered by Herod, for he could never brook any of the ancient nobility; and Proselithes', as himself was, were in their place. The two brethren whose falling out for the Kingdom, was Herod's falling into it, were both put to death, first Aristobulus, who gave the first occasion of the ruin of the country, was poisoned by Pompey, afterward Hircanus, in whom was all the right which was known, both to the priesthood and to the kingdom, was put to death by Herod, Alexander, eldest son to Aristobulus, and husband to Alexandra, daughter to Hircanus, was beheaded at Antioch in Syria, Antigonus his other son fled with his sisters to mount Libanus, where he bestowed one of them upon a great Lord without the mountain, but himself was afterward taken, and after some grievous torture, beheaded by Antony. Alexandra daughter to Hireanus, Herod did put to death, and her daughter Mariamnes, who was his own wife, also his own sons Alexander and Aristobulus, whom he had by her, but before those he caused Aristobulus, who was brother to Mariamnes, to be drowned, for he was the only man whom at that time he feared, as well for his towardliness, as his title he had to the kingdom. Yet to colour his malice, he gave him all the honour which he could, he displaced Ananelus, whom before he had exalted unto the priesthood, and restored Aristobulus to the high-priesthood, by which fact, all that stock thought themselves bound to him: he might at his pleasure make him away when he would, for before, Alexandra had procured Cleopatra the Queen of Egypt, to make Antony the Emperor send for him, fearing lest that at one time or other, he should be murdered by Herod: but when that Herod perceived that some did work to get him out of his hands, after the first excuse made to Antony, that the people would not like well to have their only hope from them in a strange country: by this exalting him he contented them all, and Alexandra joyed so much to see her son made high priest, as she forgot that ever she had any just cause to think him in any peril. Herod seeing all things to go forward as he would wish, and that now he was trusted with the youth, for he was not passed sixteen or seventeen years of age, which was used for a colour, that he was not before placed in that dignity, he practised the more securely what he intended against Aristobulus, but as it is thought, he made the more haste, because he saw an extraordinary joy in all the people, who were marvelously affected unto the youth, for that in all his actions, especially at the Altar in his rich ornaments, he did most lively represent unto them his grandfather Aristobulus, performed all things with exceeding great majesty and reverence. Herod resolved to rid him and his own fear, played with him as he was wont to do (for he cared not sometime if he were seen to use some youthful games in his company, to make him and others think how much he loved him) and when they were both somewhat hot, under pretence of some refreshing, he carried Aristobulus to a very pleasant place, where were large ponds, and men swimming in them, (amongst whom (at Herod's very importunate entreaty) Aristobulus went also to swim, and the swimmers having gotten him into the water, pretended to make him some sport, but Herod, (who was a looker on) had all the pleasure, for they dived so long, and so often, and ducked him with them so much, that in the end striving to small purpose, he was drowned by them. Then was nothing heard in the country, but weeping and lamenting, and Herod himself, although he wept at the beginning, was thought afterward to grieve somewhat, when he reflected upon those commendable parts, which were in the youth, and he repeated this fact, when Antony by Cleopatra her procurement, at Alexandra her suit, sent for him to answer for it, but before he went to make his answer, he sent such effectually pleading presents, as when he came, all which he swore and forswore was believed, and contrary to the expectation of the whole world and his own, was not only acquitted of this cruel murder, but also used in most friendly and familiar manner. The children which Alexander and Aristobulus, Herod's sons by Mariamnes left behind them, were too young at this time to lay claim to the kingdom, although afterward Agrippa, who was son to Aristobulus, enjoyed it.  
But Archelaus showing himself to be Herod's son in all things which might vex the jews, brought them all into such humours, as they cared not what King they had, so that they might be freed from Herod's kindred, and some of them without any head, opposed themselves at Jerusalem against the Romans, as the chiefest authors of their miseries, others seeing no possibility of withstanding the Romans, who were now become conquerors of all the world, made suit at Rome to the Emperor Augustus, that they might be altogether under the Romans government. Some followed one named judas, whose father Ezechias had in Herod's time troubled the whole country, and they were the more encouraged to accept him for their King, because at Sephoris, the chiefest City of Galilee, he took the Storehouse, wherein was exceeding much armour, with the which he armed those who followed him. Others about Hierico, were contented to honour one named Simon with the title of a King, he had served Herod in his life time, and now persuaded himself that he had as much right unto the kingdom, as Herod his master had before him: whereupon to show some forwardness, he burned and spoiled many Palaces thereabout, and gave what was to be gotten, among his soldiers. But these factions continued not so long, as that which a shepherd began of a huge stature and strength, his name was Athronges, he had four brethren, not much inferior to himself, whom he made governors of those multitudes which flocked unto him, but in the end some of the brethren being taken, the other upon condition yielded unto Archelaus.  
Others hearing a rumour, that Alexander one of Herod's sons, whom he had by Mariamnes, was yet living, believed it, because they much wished it, and no honour due unto a King, was thought too much for him, he was brought to Rome in most princely manner, with hope to have this kingdom of Palestina, and to requite all those, who had in this sort maintained him.  
But Caesar, who knew that Herod was too careful to let any of them escape death, who he resolved should die, especially such as whose kind he feared, would not believe that any such report could be true, yet hearing that many thousands of people would not only say it, but swear it, he began somewhat to doubt, and sent Celadus, who had been a companion with Alexander and Aristobulus while they lived at Rome, to see what this should mean, and whether it were Alexander or some counterfeit, but both his countenance and his skill in all matters concerning Palestina was such as Celadus returned answer, that it could be no other than the same Alexander. Then did Caesar 〈◊〉 for him, congratulating his happy escape, and demanding for his brother Aristobulus, was answered that he stayed in Cyprus until he heard of Alexander's safe arrival in Italy, lest that the jews should by the casualty of the seas, hazard all their hope in one voyage, but before he had long talked with this Alexander, he perceived somewhat differ in his countenance from Al●●anders favour, and in the end by that, and some defect in his behaviour, (which was not possible to be in Alexander, who in all points, as well in behaviour as countenance, showed himself a marvelous brave and towardly prince, Caesar persuaded himself that this was some counterfeit, and not Alexander Herod's son: beside that, he felt his hand very hard and rough, more like unto some peasant's hand of the country, than the hand of a prince. Wherefore in some earnest manner, but with fair speeches, he commanded him to show truly who he was, and who had put this attempt into his head, and promised him his pardon. Alexander not having now his tutor at his elbow, discovered himself, and of whom he had all his instruc●ion●s, at which after Caesar had a while laughed, Alexander was sent to the galleys, and his tutor put to death, by which means all went still currant with Archelaus, who presuming much upon the Emperor his favour, hid nothing of his own disposition, but ruled where he had authority with so much tyranny, as both the jews and Samaritans joined together (who were ever deadly enemies, after their persecution under Antiochus Epiphanes, at what time the Samaritans renounced both God's law, and alliance with the other part of Palestina, and sacrificed both to whom, & where Antiochus would have them, and sent an Embassage to Rome unto the Emperor, where they touched Archelaus with so many crimes, that about nine years after he began his reign, the Emperor banished him into France to Vienna, and seized upon all that was his, adding that part of the country (over which before Archelaus was tetrarch) unto Syria, and sent one from Rome to govern it.  
Thus came Jerusalem the chiefest City of Palestina, under the government of the Romans, who although they often attempted as Herod had before them, to profane the temple, yet at their times every thing was performed in the temple, which was accustomed to be done before. The Romans saw that Archelaus and Herod made it no matter of religion to change the high priest so often as they listed, and that liberty also they used, contrary to the custom which was always observed among the jews, for while one high priest once chosen was living, no one did the office of the high-priesthood but he, except upon some accident he were not fit for it, as once it chanced, that the high priest dreaming that he lay with his wife the night before he was to offer a solemn sacrifice, was accounted unclean for that which passed from him in his sleep, at which time another for that day supplied his place, for they required great purity in the priests which did their functions in the Temple. Antiochus Epiphanes was the first that did substitute one in the high priests room while the other lived. Aristobulus forced his brother Hircanus to leave both the kingdom and priesthood to him, & the third time that the highpriest was changed, was when Herod placed or displaced Ananelus, for Aristob, his wives brother, but afterward it became a very ordinary matter, which both Herod, Archelaus, & the Romans did the more boldly, because in the time of their government, they had the keeping of the high priests rich ornaments, until Vitellius sending away Pilate (called Pontius, because he came from governing Pontus▪ to bear some sway at Jerusalem, although at that timex he was not made precedent of the country) & willing to gratify the jews, beside many other privileges, gave than also the keeping of those ornaments, which first fell into Herod's hands, when they seized on that Palace, which afterward he made a very strong Castle, and called it after the name of his friend Antony, who was his chiefest stay during his life. This palace did belong to the Maccabees, and Hircanus high priest and prince of the country, hau●ng his palace so near unto the Temple, would use no other place to put on, or off his attire but this, and in a●●hest for the purpose, he always locked up his ornaments, which order was observed by those who succeeded him and Herod getting the kingdom, and finding this chest with th● ornaments, thought it good policy to have them still in his own keeping, and thereby in some sort to be able to bridle the jews. Archelaus succeeded his father, and kept them in the same manner, and when he was banished, the Romans entered upon the Castle, and all things which they found there: yet to content the jews, the precedent kept a lamp continually burning before them, which was accounted a reverent keeping of these holy ornaments, & delivered them seven days before they were to be used, that they might be purified before the feast, for they were accounted as profaned by lying in a profane house, or by passing through profane hands, but the next day after they were used, they were brought back to the precedent, and locked up until they were to be used again, which was but thrice ordinarily in the year.  
The young prince, who a long time appeared no other than a carpenter, in the thirtieth year of his age beginneth to finish that, which at the first he intended to frame, which whosoever shall prosecute, and show in what sort he uncharmed the Lady, which was enchanted by eating of the fruit of a tree, by choking the enchanter with no other thing, than what also a tree did bear, shall both find a most pleasant entrance, and when he hath entered, an endless enticing paradise.  
FINIS.   

Page. Line. Faults escaped. 3. 25 seed, read feed. 14 22 take, read take. 19 11 appointed to, read appointed by God to. 21 12 a Eedar, read of Ce●ar. 23 17 anointed, read accounted. 27 12 stairs, read stories. 28 18 seemed, read served. 30 7 miage, read image. 32 16 Sedechias and his, read Sedechias his, 34 10 some four, read some forty five. 35 30 sides, read side. 38 12 in a dangerous, read in dangerous.  24 manor, re. de manor house. 40 23 unth, read unto. 44 3 or that, read of that.  21 of her, read to her. 45 22 proceed read proceedeth. 48 8 worked, read marked.  11 spoke, read speak,  29 inconvenience, r, encumbrance. 50 15 battering, read bettering. 60 28 whom, read where. 63 11 secure, read former. 65 10 feigned, read framed. 67 31 many, read as many. 68 30 and his, read and his joy. 69 25 How think you will, read who think you will. 73 15 descent, read descent. 79 16 Capitol, read Capitol fell down. 77 1 hitherto, read heretofore.  12 Tiumiari, read Triumuiri.  15 Tr●umu●ri, read ●uum viri. 78 10 hundred ten times, read a hundred times  25 throne, she, read throne, and she. 79 12 description, read inscription.  22 David, read Daniel. 82 7 restised, readeresisted. 85 7 against, read prevailed against. 86 5 will, read woe.  5 amazed, read amated.  8 Achum, read Actium. 88 14 jasme, read joshua,  25 Ephrada, read Ephrata. 90 10 enreated, read entered.  29 his arms, read her arms. 93 10 labour, read labours. 98 10 rathero, read rather to. 22 foreshow, read foreslow. 101 24 boster, read bolster. 103 19 other, read either. 105 21 sought, read song. 108 29 secret, read so great. 109 12 and she, read and he. 110 21 significant, read so significant. 117 22 it, read is. 117 3 spread, read speed. 119 23 in middle, read in the middle. 121 28 and, read, and as it was so 126 21 there, read three. 132 21 brought, read bought.  30 Alemius, read Alcimus. 133 22 natural, read mortal. 137 18 Prince, read price. 138 2 easily, read daily.  7 imparting, read imported. 141 7 ten days, read forty days. 146 19 alms, read a lamb.  21 alms, read a lamb.  27 Hilleb, read Hillel. 147 2 Hilleb, read Hillel. 149 21 performed, read profaned. 151 31 Aylous, read Azotus. 152 3 things made of, read thing of▪ 155 3 riot, read report. 156 3 age then another of, read age of. 164 8 Ahotus read Azotus. 165 5 answered, read accused. 172 16 assistance, readeresistance. 174 15 Phese, read Phase. 177 16 moat upon, read meat, upon. 179 13 it was, read it was first.  18 prayed, read and prayed. 184 1 first, read the first.  31 passed and, read passed to and 187 24 waist, read worse. 190 25 names, read manners.  25 soon, read same. 192 24 priesthood, read highpriesthood. 193 21 performed, read and performed, 194 13 repeated read repent. 196 25 seek, read send. 197 18 instruments, read instructions.