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and stratagem; and to get a German bishopric is to be a prince; and to defend with niceness and suits of law every custom or lesser rite, even to the breach of charity and the scandal of religion, is called a duty and every single person is bound to forgive injuries, and to quit his right rather than his charity; but if it is not a duty in the Church also, in them whose life should be excellent to the degree of example, I would fain know, if there be not greater care taken to secure the ecclesiastical revenue than the public charity and the honour of religion in the strict piety of the clergy; for as the not engaging in suits may occasion bold people to wrong the Church, so the necessity of engaging is occasion of losing charity, and of great scandal. I find not fault with a free revenue of the Church; it is, in some sense, necessary to governors, and to preserve the consequents of their authority but I represent, that such things are occasion of much mischief to the Church, and less holiness; and, in all cases, respect should be had to the design of Christianity, to the prophecies of Jesus, to the promised lot of the Church, to the dangers of riches, to the excellences, and advantages, and rewards of poverty; and if the Church have enough to perform all her duties and obligations cheerfully, let her, of all societies, be soonest content. If she have plenty, let her use it temperately and charitably; if she have not, let her not be querulous and troublesome. But however it would be thought upon, that, though in judging the quantum of the Church's portion, the world thinks every thing too much, yet we must be careful we do not judge every thing too little; and if our fortune be safe between envy and contempt, it is much mercy. If it be despicable, it is safe for ecclesiastics, though it may be accidentally inconvenient or less profitable to others; but if it be great, public experience hath made remonstrance that it mingles with the world, and dirties those fingers which are instrumental in consecration and the more solemn rites of Christianity.

8 Vide quæ dixit Ammian. Marcell. lib. xvii.; et Epistolas S. Gregorii M. lib. iv. ep. 32, 34, 36; et lib. vi. ep. 30; lib. vii. indict. 1, ep. 30; et Concil. Africanum, quo monitus est Cælestinus papa, Ne fumosum typhum seculi in ecclesiam, quæ lucem simplicitatis et bumilitatis diem Deum videre cupientibus præfert, videamur inducere.

10. Jesus fled from the persecution; as he did not stand it out, so he did not stand out against it. He was careful to transmit no precedent or encouragement of resisting tyrannous princes, when they offer violence to religion and our lives. He would not stand disputing for privileges, nor calling in auxiliaries from the Lord of Hosts, who could have spared him many legions of angels, every single spirit being able to have defeated all Herod's power; but he knew it was a hard lesson to learn patience, and all the excuses in the world would be sought out to discourage such a doctrine, by which we are taught to die, or lose all we have, or suffer inconveniences, at the will of a tyrant: we need no authentic examples, much less doctrines, to invite men to war, from which we see Christian princes cannot be restrained with the engagements and peaceful theorems of an excellent and a holy religion, nor subjects kept from rebelling by the interests of all religions in the world, nor by the necessities and reasonableness of obedience, nor the endearments of all public societies of men; one word, or an intimation from Christ, would have sounded an alarm, and put us into postures of defence, when all Christ's excellent sermons, and rare exemplar actions, cannot tie our hands. But it is strange now, that, of all men in the world, Christians should be such fighting people, or that Christian subjects should lift up a thought against a Christian prince, when they had no intimation of encouragement from their Master, but many from him to endear obedience, and humility, and patience, and charity; and these four make up the whole analogy, and represent the chief design and meaning, of Christianity, in its moral

constitution.

11. But Jesus, when himself was safe, could also have secured the poor babes of Bethlehem, with thousands of diversions and avocations of Herod's purposes, or by discovering his own escape in some safe manner, not unknown to the Divine wisdom; but yet it did not so please God. He is Lord of his creatures, and hath absolute dominion over our lives, and he had an end of glory to serve upon these babes, and an end of justice upon Herod and to the children he made such compensation, that they had no reason to complain that they were so soon made stars, when they shone

in their little orbs and participations of eternity: for so the sense of the Church hath been, that they having died the death of martyrs, though incapable of making the choice, God supplied the defects of their will by his own entertainment of the thing; that as the misery and their death, so also their glorification, might have the same author in the same manner of causality, even by a peremptory and unconditioned determination in these particulars. This sense is pious, and nothing unreasonable, considering that all circumstances of the thing make the case particular; but the immature death of other infants is a sadder story for though I have no warrant or thought that it is ill with them after death, and in what manner or degree of well-being it is, there is no revelation; yet I am not of opinion that the securing of so low a condition as theirs, in all reason, is like to be, will make recompense, or is an equal blessing with the possibilities of such an eternity as is proposed to them who, in the use of reason and a holy life, glorify God with a free obedience; and if it were otherwise, it were no blessing to live till the use of reason; and fools and babes were in the best, because in the securest, condition, and certain expectation of equal glories.

12. As soon as Herod was dead (for the Divine vengeance waited his own time for his arrest), the angel presently brought Joseph word. The holy family was full of content and indifference, not solicitous for return, not distrustful of the Divine providence, full of poverty, and sanctity, and content, waiting God's time, at the return of which God delayed not to recall them from exile; "out of Egypt he called his Son," and directed Joseph's fear and course, that he should divert to a place in the jurisdiction of Philip, where the heir of Herod's cruelty, Archelaus, had nothing to do. And this very series. of providence and care God expresses to all his sons by adoption; and will determine the time, and set bounds to every persecution, and punish the instruments, and ease our pains, and refresh our sorrows, and give quietness to our fears, and deliverance from our troubles, and sanctify it all,

hÆtas necdum habilis ad pugnam, idonea exstitit ad coronam; et ut appareret innocentes esse qui propter Christum necantur, infantia innocens occisa est.-S. Cyprian. Athenagoras dixit infantes resurrecturos, sed non venturos in judicium.

and give a crown at last, and all in his good time, if we wait the coming of the angel, and in the mean time do our duty with care, and sustain our temporals with indifference and in all our troubles and displeasing accidents we may call to mind that God, by his holy and most reasonable providence, hath so ordered it, that the spiritual advantages we may receive from the holy use of such incommodities are of great recompense and interest; and that, in such accidents, the holy Jesus, having gone before us in precedent, does go along with us by love and fair assistances; and that makes the present condition infinitely more eligible than the greatest splendour of secular fortune.

THE PRAYER.

O blessed and eternal God, who didst suffer thy holy Son to fly from the violence of an enraged prince, and didst choose to defend him in the ways of his infirmity by hiding himself, and a voluntary exile; be thou a defence to all thy faithful people, whenever persecution arises against them; send them the ministry of angels to direct them into ways of security, and let thy holy Spirit guide them in the paths of sanctity, and let thy providence continue in custody over their persons, till the times of refreshment and the day of redemption shall return. Give, O Lord, to thy whole Church, sanctity and zeal, and the confidences of a holy faith, boldness of confession, humility, content, and resignation of spirit, generous contempt of the world, and unmingled desires of thy glory and the edification of thy elect; that no secular interests disturb her duty, or discompose her charity, or depress her hopes, or, in any unequal degree, possess her affections and pollute her spirit: but preserve her from the snares of the world and the devil, from the rapine and greedy desires of sacrilegious persons; and, in all conditions, whether of affluence or want, may she still promote the interests of religion: that when plenteousness is within her palaces, and peace in her walls, that condition may then be best for her; and when she is made as naked as Jesus to his passion, then poverty may be best for her: that, in all estates, she may glorify thee; and, in all accidents and changes, thou mayest

sanctify and bless her, and at last bring her to the eternal riches and abundances of glory, where no persecution shall disturb her rest. Grant this for sweet Jesus' sake, who suffered exile and hard journeys, and all the inconveniences of a friendless person, in a strange province; to whom, with thee and the eternal Spirit, be glory for ever, and blessing in all generations of the world, and for ever and Amen.

ever.

SECTION VII.

Of the younger Years of Jesus, and his Disputation with the Doctors in the Temple.

1. FROM the return of this holy family to Judæa, and their habitation in Nazareth, till the blessed child Jesus was twelve years of age, we have nothing transmitted to us out of any authentic record; but that they went to Jerusalem, every year, at the feast of the Passover. And when Jesus was twelve years old, and was in the holy city, attending upon the paschal rites and solemn sacrifices of the law, his parents, having fulfilled their days of festivity, went homeward, supposing the Child had been in the caravan, among his friends; and so they erred for the space of a whole day's journey; "and when they sought him, and found him not, they returned to Jerusalem," full of fears and sorrow.

2. No fancy can imagine the doubts, the apprehensions, the possibilities of mischief, and the tremblings of heart, which the holy Virgin-mother felt thronging about her fancy and understanding, but such a person who hath been tempted to the danger of a violent fear and transportation, by apprehension of the loss of a hope greater than a miracle; her discourses with herself could have nothing of distrust, but much of sadness and wonder; and the indetermination of her thoughts was a trouble great as the passion of her love. Possibly an angel might have carried him, she knew not whither or, it may be, the son of Herod had gotten the prey which his cruel father missed; or he was sick, or detained out of curiosity and wonder, or any thing but what was right.