Albeit there were greater Schismes, Heresies, and more reuoltes from Gods law and seruice in this fifth age, then in the former: Yet the true Church and Religion continued stil, and were no lesse conspicuous then before. ^note VVhich being clere and euident, touching manie principal Articles, we wil here only remitte the reader to some special places, for confirmation therof: neither wil we be prolixe, in declaring other pointes denied, or called into controuersie at this time, by the impugners of Catholique Religion.

Beleefe in one God appeareth plainly in building, adorning, & dedicating the Temple with so great solemnitie of the Priestes, Leuites, and al the Tribes, and particularly by king Salomons prayer. 3. Reg. 7. & 8. 2. Paral. 2. & c. ^note Also Prouerb. 8. Eccle. 12. Isaie. 41. 44. 45. ^note The Mysterie of the B. Trinitie, Prouer. 12. Isaiæ. 6. 48. 49. Ose. 11. Ioel. 2. ^note Of Christ our Redemer. Isaie. 7. 8. 9. 11. 28. 53. Ierem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Osee. 6. 11. 14. Ioel. 2. Sophon. 2. Aggæi. 2. Zachar. 2. &c. ^note Sacrifices, Sacramentes, & other Rites the same as before. But more frequent Prophecies, that they should be changed into better, and perfecter by Christ. Prou. 9. Isai. 12. 52. 55. 61. In the meane time for more signification of the singular vertue of Christs Sacramentes, the effect of penitential workes is often recorded. For example, wicked Achab by hairecloth, fasting, and other humiliation escaped part of his deserued punishment. 3. Reg. 21. ^note Manasses recouered Gods fauoure, and his temporal kingdom. 2. Par. 33. VVho yet was punished in his posteritie. 4. Reg. 23. And the Niniuites by such penance auoided destruction. Ione. 3. Yea nothing is more frequent in the Prophetes then preaching of penance. Isa. 1. 2. 3. 30. Iere. 3. 18. & c. and others, al ascribing the cause of plagues, and afflictions to the want of repentance. And false Prophetes condemned of errour and false doctrine, for promising the people peace, and securitie in their sinnes. Ierem. 14. Lamen. 2. ^note Besides abstinence from diuers sortes of meates, counted vncleane (Isaiæ 66.) and ordinarie fastes, according to the law, other fastes were appointed sometimes, vpon occasions requiring, not only to subdue, and mortifie the flesh, but also to obtaine mercie at Gods handes in special distresses. 2. Par. 20. Ioel. 1. 2. Ione 3. ^note Elias fasting fourtie dayes, 3. Reg. 19. prefigured Christs fast. VVhich the Church imitateth in Lent of fourtie daies, according to humane habilitie, for the fastes of Christ, Elias, and Moyses were miraculous. ^note

To the Feastes instituted before, was added the Dedication of the

Temple. 3. Reg. 7. 2, Par. 3. ^note Which was built in Mount Moria, 2. Par. 3. the special place designed long before for this purpose, when Abraham was directed thither by God, & was there readie to sacrifice his sonne Isaac. Gen. 22. where Dauid also offered sacrifice. 2. Reg. 24. 1. Par. 21. ^note

This being the onlie ordinarie place for Sacrifice, there were for other vses of daylie prayer reading, preaching, and hearing the word of God other Synagogues built (as it were Parish churches) in great number: in Ierusalem it self foure hundred and foure score, and manie more in the whole kingdom, as the Hebrew Traditions testifie. ^{note note} Of al which places, especially of the Temple, there was venerable respect had. For which cause when Ioiada the High Priest gaue order to kil Athalia, he suffered it not to be donne in the Temple, but commanded first to draw her forth. 4. Reg. 11. 2. Par. 23. And as peculiar places, so special Psalmes, and Hymnes were appointed for diuers purposes and occasions. 2. Par. 20. ^note

The ministerie of Angeles was very vsual in this time. One was sent to comforte and direct Elias the prophet in his afflictions. 3. Reg. 19. 4. Reg. 1. ^note An Angel stroke the Assyrians whole campe, 4. Reg. 19. 2. Par. 32. Also the Intercession of Angels is so euident, Tobiæ 12. Raphael offering Tobias prayer to God, that Protestants haue no other refuge to auoide this point of faith, but by denying the Booke to be Canonical Scripture.

Honour of other Sainctes, and their Intercession is proued a Maiori. For so much as honour was religiously exhibited to spiritual power and excellencie, in men yet liuing in this world. ^note So a Noble man adored Elias the Prophet, being farre greater then he in ciuil, and worldlie respectes. 3. Reg. 18. Eliseus also was adored by his disciples, not for anie worldlie authoritie or eminence, but for his spiritual power and superioritie amongst them. 4. Reg. 2. Likewise al Prophetes, and Priestes were religiously honored for their holie and spiritual functions. 3. Reg. 13. Much more Sainctes are rightly honored being immortal, and in eternal glorie. It appeareth also that Elias, seuen yeares after that he was translated from humane conuersation (when Eliseus was chiefe Prophet. 4. Reg. 3. which was in or before the eightenth yeare of Iosaphat, who reigned fiue and twentie. 3. Reg. 22.) had care of Ioram, and his kingdom, admonishing him by letters of Gods wrath, against him and his people for their sinnes. 2. Par. 21. And the Scripture saieth often, that God spared and protected Ierusalem, and the kingdom of Iuda for Dauids sake. 3. Reg. 11. 15. 4. Reg. 8. 19. 20. 2. Par. 6. 21. Isa. 37. we haue also example of Sainctes Reliques in the cloke of Elias. 4. Reg. 2. in Eliseus bones, 4. Reg. 13. and in an other Prophetes bodie buried in Bethel. ^note VVhich Iosias would not suffer to be touched. 4. Reg. 23. ^note Images were conserued in the Temple, 3. Reg. 7. as before in the Tabernacle: when idolartie was most destroyed.

3. Reg. 15. 4. Reg. 23. yea an abuse rising of the brasen serp&ebar;t, for which Ezechias destroyed it 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple. VVhich none but Infideles sought to destroy. And Osee the Prophet (ch. 3) bewayleth the want of Theraphim or Images amongst other sacred thinges, Sacrifice, Altar, and Ephod. VVherby the ancient Rabbins proue very wel, that Images of Angels (and the same of other Sainctes) are not contrarie to the Decalogue, but the images of Idoles. Good workes were rewarded, and bad punished, 3. Reg. 9 and the whole historie of this age testifieth the same. ^note VVhere by the way may be obserued, that some inst men fel from their iustice, as Salomon 1. Par. 28. 3. Reg. 11. Ioas, 4. Reg. 12. 2. Par. 24. Ozias, 2. Paral. 26. Others from wickednes returned to pietie. as Manasses 4. Reg. 23. 2. Par. 33. the multitude of the people very often much folowing the disposition of their kinges. ^note Special State of life not commanded by the law, was voluntarily professed, and obserued by some Prophetes, and their disciples, called the children of Prophetes. Keping particular Rules, and wearing distinct habite. 4. Reg. 1. 2. 4. ^note The orders of Nazarites, and Rechabites instituted before, continued stil. Amos. 2. Ierem. 35. stil which were very examplar figures of Religious State, and Orders in the new Testament, and perpetual chastitie of clergie men embraced by such, as folow Euangelical counsailes. proposed, and not commanded by our Sauiour. To which S. Paul likewise exhorteth, though there be no precept therof to anie, before they bind themselues.

Exequies for the dead were continually kept, as the sacred historie witnesseth, recording where and with what solennitie the kinges were buried. which would be ouerlong & nedeles to recite: the like is also writen of some Prophetes. 3. Reg. 13. 4. Reg. 23. ^note Holie Tobias by example, and fatherlie admonition exhorted his sonne, to do workes of mercie, not only to the liuing, but also to the dead. Put thy bread, and thy wine vpon the sepulture of the iust. c. 4. Isaias, ch. 57. as the Iewes both vnderstood and practised, prayed, that peace be geuen to the iust, in his couch, or resting place after his death. Of the general Resurrection, Elias translation is a figure, who yet liuing sheweth, that God can and wil restore al men to life againe in their bodies, after death, as he conserueth him, and Enoch in their mortal bodies without corruption. ^note Ezechiel also prophecieth of the Resurrection of the dead, applying it mystically to spiritual resurrection, and restauration of Israel to former state. ch. 37. Of the last Iudgment, and eternal glorie to the good, and euerlasting paine to the wicked, Salomon agreably to the doctrin of other Prophetes, discourseth in his booke of Ecclesiastes, namely ch. 3. 11. and in the last concludeth thus. ^{note note} Let vs al together heare the end of speaking: Feare God, and obserue his commandmentes:

for this is euerie man (or, to this end man is created) and God wil bring, into Iudgement al thinges, that are done, for euerie errour (or obscure thing) whether it be good or euil.

Neither were these and other pointes of Faith and Religion interrupted, but stil beleued and professed in the Church alwaies visible and incontaminate, notwithstanding some boughes and branches became vnftructful, and rotten: others brake of and were separated from this vine. ^note For when Salomon falling to luxurie, multiplying manie wiues and concubines, was by them seduced and brought to spiritual fornication, and idolatrie, making altars, & offering sacrifices to Idoles, the Priestes, Prophetes, and people generally perseuered in Gods law & seruice. 3. Reg. 11. ^note After whose death Ieroboam his seruant, of the tribe of Ephraim, possessing Tenne Tribes (called the kingdom of Israel) to maintaine his new state, fearing that if the people resorted to Ierusalem, for religions sake, they would depart from him, and returne to the right heyres of Dauid and Salomon, made an egregious Schisme; setting vp two golden calues in Bethel, and Dan. 3. Reg. 12. made temples, altares, and priestes to serue them, al opposite to Gods ordinance. But not only the other Two Tribes, called the kingdom of Iuda, but also the greatest part of Israel, especially Priestes, Leuites, and deuoutest people, repayred stil to Ierusalem, not yelding to that schisme and idolatrie. 2. Par. 11. Moreouer God raised vp and sent special Prophetes, to confirme the weake and recal the seduced.

For Ieroboam had no sowner sette vp his new altar in Bethel, and begunne to offer incense vpon it, but a Prophet came out of Iuda, in the word of our Lord: and cried against that altar, foretelling that wheras for that present, they burnt frankineense vpon it, the time should come, when the false priestes should be burned there, confirming by present miracles that which he auerred in wordes, the kings hand suddanly withering, & restored againe by the prophets prayer, and the new altar cleuing in sunder, that the ashes fel out. 3. Reg. 13. ^{note note} Further an other Prophet called Ahias foreshewed the destruction and vtter extirpation of Ieroboams familie, for his enormious wickednes, and namely (which is most often inculcate) for making Israel to sinne, by deuising and setting abroch a new religious. 3. Reg. 14. which ruine happened very shortly. For himself reigning twentie two yeares (3. Reg. 14.) one of his sonnes died presently according to the Prophets word. v. 18. ^note An other called Nadab succeding to his father, reigned only two yeares, and vvas slaine together with their whole race and kindred, by Baasa of the tribe of I&esset;achar. 3. Reg. 15. ^note Likewise Baasa folowing the bad steppes of Ieroboam was forewarned by Iehu a Prophet, that his house should also be destroyed. And accordingly when he had reigned foure and

twentie yeares, his sonne Ela reigning but two yeares, was slaine by his seruant Zambri, and al his kinred destroyed. ^note VVhich Zambri reigned but seuen dayes. For being forthwith besieged by Amri, of the tribe of Beniamin, he desperatly burned him self together with the kinges palace. Neither did Amri then possesse the kingdome with peace. For he being chosen king by the armie only, whereof he was general, an other part of the people chose & folowed Thebni. Wherof arose ciuil Warre betwen the Antikinges, continuing three yeares: til Thebni died, and so Amri reigned alone, but wickedly as his predece&esset;ors, twelue yeares in al. Then succeeded his sonne Achab most wicked. Who maried Iezabel a Sydonian, & by her was perswaded to worshippe Baal. 3. Reg. 16. To him notwithstanding God sent manie admonitions by sundrie Prophetes, and bestovved great benefites vpon him, wherupon he did some notorious penitential workes; but not perseuering in anie good thing, returned to his wickednes. 3. Reg. 10. And finally beleuing false prophetes, and persecuting Micheas for prophecying the truth, was slaine in battel when he thought him self most secure. 3. Reg. 22. hauing reigned twentie two yeares. 3. Reg. 16. His sonne Ochozias reigning but two yeares fel through a window, and died of the hurt. 4. Reg. 1. His other sonne Ioram, after twelue yeares was slaine by Iehu of an other familie: who then dispatched Iezabel, and leauing her in the streete, the dogges did eate her carcasse. ^note He also caused seuentie sonnes of Ioram to be slaine, and vtterly destroyed al Achabs house. 4. Reg. 10. For which seruice he was established in the kingdome, for foure generations, v. 30. So himselfe reigning twentie eight yeares, 3. Reg. 10. after him reigned succe&esset;iuely his sonne Ioachaz seuenetene yeares, his sonne Ioas, sixtene yeares. 4. Reg. 13. his sonne Ieroboam one and fourtie yeares. Lastlie his sonne Zacharias, vvhom his seruant Sellum of an other race, killed when he had reigned but six monethes. 4. Reg. 15. ^note And after one moneth Sellum vvas slaine by Manahen of an other progenie. VVho reigned tenne yeares. Then his sonne Phaceia reigning two yeares, was slaine by Phacee of an other generation. He reigning twentie yeares, manie of his people were carried captiue into Assiria, and himselfe was slaine by Osee of an other kindred. 4. Reg. 15. ^note Finallie the Assirians taking Samaria by three yeares siege, in the ninth yeare of Osee possessed the kingdome of Israel, and led al the principal persons captiues into A&esset;iria: about two hundred fourtie two yeares after that Ieroboam first reigned ouer the Ten Tribes. Thus there were in al ninetene kinges. Besides Thebni, who onlie reigned in part against an other. Of which the first Ieroboam, and Iehu were aduanced by Gods ordinance, for punishment of others. Amri was chosen by the armie, the rest of the people chosing Thebni. Six inuaded by mere force, killing their predece&esset;ors. The rest succeeded, by such titles as their fathers had. And though some were better some worse then others, al were wicked, and at last ouerthrowen.

Contrariwise in the kingdome of Iuda standing after the seperation of tenne tribes about foure hundred yeares, though some kinges were wicked, yet some were good; and in them al God preserued Dauids seede, by the line of Salomon, in this direct succe&esset;ion: Roboam, Abias, Asa, Iosaphat, Ioram, Ochozias, Ioas (in whose infancie, his grandmother Athalia vsurped the kingdome six yeares) Amasias, Ozias, Ioathan, Achaz, Ezechias, Manasses, Amon, Iosias, Ioachaz (hitherto the sonne euer succeeding his father) then Ioakim (brother of Ioachaz) Ioachin otherwise called Iechonias, sonne of Ioachaz. ^note And finallie his Vncle Sedecias; who was carried captiue into babilon. But Iechonias by Gods special prouidence, was fauored and exalted by a new king of Babilon. whither he was led captiue before. In whose line Dauids ofspring continued though not with title of kinges, yet in eminent state, and estimation. As resteth to be noted in the sixth age of the world.

The progenie also of Aaron continued in their office and function of Priesthood, with succession of High Priestes; as before from Aaron to Sadoc, partly in the line of Eleazar, partlie of Ithamar, both Aarons sonnes; so from Sadoc, by the like succe&esset;ion of both families. ^note For of Eleazar is recorded this Genealogie 1. Parol. 6. Sadoc, Achimaas, Azarias, Iohanan, Azarias, Amarias, Achitob, Sadoc, Sellum, Helcias, Azarias, Zaraias, and Iosedech. vvho vvas High Priest in the captiuitie. (v. 15.) being caried into Babilon in the first transmigration vvith king Iechonias, before the general captiuitie of al, as it seemeth 4. Reg. 24. his father Zaraias yet liuing, vvho vvas slaine nine yeares after by Nabuchadonosor, 4. Reg. 25. And amongst these there vvere some High Priests of Ithamars line. Towitte, Ioram, Ioiada (4. Reg. 11. 2. Par. 23.) Ioathan, Vrias, (4. Reg. 16.) and some others; or els some of the abouementioned, had other names. recited by Iosephus. lib. 10. cap. 11. Antiq. and Nicephorus lib. 2. cap. 4. Hist. Eccles.

Moreouer besides this ordinarie succe&esset;ion of Priestes, there vvas an extraordinarie mission of Prophetes: to supply more fullie the office of preaching the truth, and admonishing offenders. ^note And these God inspired and sent, most especiallie when and where errors sprong, and sinnes most abounded: geuing them extraordinarie grace and most excellent vertues, to conterpoise the enormities of vvicked men. Such vvere in the times of Achab and Iezabel, in the kingdome of Israel, besides manie others, the two famous great Prophets Elias, & Eliseus. vvhose admirable liues and holie conuersation vvere a mirrour to the vvorld, and great terrour to the vvicked, VVhose vvorkes and miracles meruelouslie confirmed the vvel disposed, encouraged the weake, conuerted manie transgressors, confounded false Prophets, iustified their ovvne preaching, and much glorified God. ^{note note} Elias. 1. shutte the

heauen, that it rayned not in three yeares. 2. was fedde by rauens. 3. Multiplied a poore vvidovves meale & oile. 4. Raised her dead sonne to life (3. Reg. 17.) 5. Brought fire from heauen, to burne his sacrifice: thereby confounding foure hundred and fifty false prophets of Baal. 6. By prayer procured rayne. (3. –Reg. 18.) 7. Fasted vvithout eating or drincking fourtie daies and nightes together. (3. Reg. 19.) 8. Procured fire from heauen, which deuoured two insolent captaines, and their hundred men (4. Reg. 1.) 9. Diuided the riuer of Iordan vvith his cloke, that himselfe and Eliseus passed ouer the drie chanel. 10. VVas assumpted in a firie chariote into some place, vvhere he yet liueth. And parting avvay obtained of God, the like duble spirit (of prophecie and miracles) to Eliseus. In like maner Eliseus. 1. diuided Iordan againe by Elias cloke, and so returned to his disciples. ^note 2. Amended the bitternes of certaine waters, by casting in salte. 3. Boies being cursed by him, for deriding him, were forthvvith torne by beares (4. Reg. 2.) 4. He procured water without rayne, for three kinges in the campe (4. Reg. 3.) 5. Multiplied a poore vvidovves oile. 6. By his prayers a barren woman became frutefull. 7. He raised her sonne from death. 8. Made the bitter broth of his disciples sweete. 9. Fedde manie with few loaues (4. Reg. 4.) 10. Cured Naaman of leprosie. 11. Stroke Giezi with the same (4. Reg. 5.) 12. Made yron to swimme. 13. Knewe the secret counsels of the Syrian king. 14. Made one see horsemen, and firie chariotes, which to others were inuisible. 15. Made the Syrianes blinde, that vvere sent to apprehend him, and so ledde them into Samaria. 16. Forshewed vnexpected plentie of corne the next day, VVith the death of a great man, that would not beleue it. (4. Reg. 7.) 17. And after his death an other mans dead bodie, touching his bones reuiued. 4. Reg. 13.

Other Prophets vvrought also miracles, but these for example may suffice to shevve, that God preserued religion also in the kingdome of Israel. VVhich himselfe further testified, euen in most desolate times, vvhen Elias lamented, that he vvas leift alone (3. Reg. 19.) ^note For God ansvvered, that seuen thousand (meaning therby a great multitude) had not bowed their knees to Baal, not so much as in outvvard shevve conformed themselues to infidelitie, or idolatrie. Iehu in his time, destroyed all the worshippers of Baal. (4. Reg. 10.) But none at anie time could wholy destroy true Israelites. For God would not suffer it. 4. Reg. 14. v. 27.

Yea notvvithstanding diuers notorious heresies vvere preached, & folovved in that kingdome of the Tenne tribes, yet al did not fall, nor embrace them. ^note Ieroboam not onlie made and set vp golden calues, but also taught, that they vvere Gods, saying: Behold thy goddes, O Israel, which brought thee out of the land of Ægypt. 3. Reg. 12. making temples,

altars, and imaginarie priestes, which were not of the children of Leui. ^note Also a feast the fiftenth day of the moneth, after the similitude of the solemnitie, that was celebrated in Iuda. Al which the holie Scripture saith: He fourged of his owne hart. The very propertie of Archeretickes. ^note But the true Priestes, Leuites, and manie others, that had geuen their hart to seke our Lord, went into Ierusalem, to immolate theire victimes before our Lord the God of their fathers. 2 Par. 11. Yea Naaman a stranger of Syria, and a Neophite in religion, taught by his example, that none may yeld conformitie, nor otherwise communicate with Infideles, then Gods Priests, or Prophetes approue for lawful. 4. Reg. 5.

Vnto this heresie of Ieroboam Achab, by Iezabels perswasion, added the worshipping of Baal, as God. 3. Reg. 16. making both temple and altar to him in Samaria. ^note Ieroboams priests seruing fitly this purpose. Though al the former heretikes no more agreed to this new heresie, then Lutherans now admitte of Caluinisme. For Iehu a Ieroboamite destroyed al Iezabilits that he could by a stratageme gette together. 4. Reg. 10. v. 28. 29. Much lesse did al Israel serue Baal.

Againe after that Salmanazar king of A&esset;yria had taken Samaria, and placed there a new people, 4. Reg. 17. they learning the rites of the Israelits religion, mixed their Paganisme therewith, and made a new heresie, or rather manie new heresies. ^note For being diuers nations they had in seueral conuenticles, their particular goddes, and so manie diuers Sects. The Babylonians, Cutheites, Emathites, Heueites, and Sapharuaimites. 4. Reg. 17. But as the Priestes, which taught them rites of true religion, allowed not of this mixture, so doubtles some people harkened to their admonitions, and kept religion simply and sincerely. And at this very time of the Tenne tribes captiuitie, holie Tobias who was carried captiue with the rest, neither before nor after the captiuitie, leift the law of God. ^note But went to Ierusalem (when others serued Ieroboams golden calues) to the Temple of our Lord, and there adored the Lord God of Israel. And in captiuitie bestowed himselfe in workes of mercie, towardes the liuing and dead of his nation. Tob. 1.

As for the kingdom of Iuda, it was more free from heresies. ^note For very few or none of those kinges that fell to other gro&esset;e enormities, yea to manifest idolatrie, became heretikes, as is probablie collected by that Isaias the Prophet being sent to Achaz, admonished him, conuersed and dealt with him, as with one that beleued wholly and solely true religion: assuring him that God would protect Ierusalem, bidding him not to feare the two smoking firebrandes, in the wrath of Rasin king of Syria, and of Phacee king of Israel. Isa. 7. ^note Further bidding him aske a signe of God, he answered,

though frovvardlie, yet not as an infidel: I wil not aske: and I wil not tempt our Lord. ^note Yea though Vrias the High Priest by commandment of the same king (4. Reg. 16.) made a new altar in place of Gods Altar, yet he erred not in faith, nor in doctrine, as teaching in Moyses chayre, but in fact onelie, and of frailtie for feare of the king, as the king offended in his externall act, to slatter the king of Syria. And in this case God sent Isaias to admonish the king, which Vrias neglected, or durst not do. ^note Likwise Ioram (4. Reg. 8 2. Par. 21.) Ochozias (2. Par. 22.) Ioas in the latter part of his life, 2. Par. 24. Manasses in the former part of his reigne (4. Reg. 2. 2. Par 33.) and some other kinges of Iuda committing idolatrie, and making others to fall with them, either were not wholie peruerted, or at least drew not al with them, For not onlie Prophets, in whose hand (or ministerie) God spake, and reproued these sinnes, but manie others kept their Zele of true religion. as appeared in their promptnes to serue God, when by good kinges Asa, Iosaphat, Ezechias, Iosias and others, they were exhorted, or admitted so to do. 4. Reg. 18. 23. 2. Par. 15. 17. 29. 30. 31. 33. 34. &c.

Finally wheras diuers good princes disposed, thinges belonging to Diuine seruice in the temple, correcting faultes, and punishing offenders in that behalfe, (3. Reg. 15. 4. Reg. 18. 23.) they did the same without preiudice of the High Priestes supremacie in spirituall causes, and their godlie actes make nothing for the English Paradox of Laiheadshippe. ^note For superior authoritie, and ordinarie povvre is not proued by factes good or euil, but rather by Gods ordinance and institution. For as the factes of vsurpers make no lawfull prescription; so neither the factes of good men, do change Gods general ordinance and law: But are done either by waie of execution, or sometimes by dispensation. Often also by commi&esset;ion and special inspiration of God. As king Dauid by dispensation did eate the holie bread, which was ordained for Priests onlie. 1. Reg. 21. ^note He disposed of Priestes and Leuites offices about the Arke of God. Par. 15. 19. by way of execution according to the law. And of the like offices in the Temple (when it should be built) 1. Par. 23. 24. 25. 26. by diuine inspiration. And Salomon by commi&esset;ion from God deposed Abiathar the High Priest, from his office and put Sadoc in his place. 3. Reg. 2. VVherefore albeit good kinges did excellentlie well in calling together the Priestes, and disposing them in their offices, for execution of Gods seruice, yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priestes (4. Reg. 23.) yet they did such thinges as Gods Commissioners, not as ordinarie Superiors in spiritual causes, and still the ordinarie subordination made by the law, Deut. 17. Num. 27. stood firme and inuiolable, the High Priest supreme Iudge of all doubtes in faith, causes, and quarels in religion, when other subordinate inferior Iudges varied in their iudgmentes. Of which offices Malachias the Prophet (cap. 2.)

admonished Priestes in his time, that wheras they were negligent, not performing their dutie, their sinne was the greater, for that their authoritie stil remained, and the perpetual Rule of the lavv, that the lippes of the Priest shal kepe knowlege, and they (other men generally) shal require the law of his mouth, because he is the Angel of the Lord of hostes. ^note And al Princes & others were to receiue the law at the priestes h&abar;d of the Leuitical Tribe. ^note This vvas the vvarrant of stabilitie in truth of the Synagogue in the old Testament. Much more the Church and Spouse of Christ, vvhose excellencie and singular priuileges Salomon describeth in his canticle of canticles, hath such vvarrant. Of this spouse al the Prophets write, & that more plainlie then of Christ himselfe, forseing more aduersaries bending their forces against her, as S. Augustine obserueth, then against Christ her head. And the same holie father in manie places teacheth, that she neither perisheth, nor loseth her beutie, for the mixture of euil members, in respect of whom she is blacke, but fayre in respect of the good, Cantic. 1. Notwithstanding therfore sinners remaining within the Church, schismatikes and heretickes breaking from the Church, stil she remaineth the pillar and firmament of truth, the virgin daughter of Sion.

Previous section

Next section