Svch is the prouidence of Almightie God, that not obscurely, or as some times only, but manifestly, and without intermission his Diuine Maiestie is acknowleged, his name glorified, his Religion professed, and his preceptes obserued by a visible knowne Church, from the beginning of the world to the end therof, as we haue already shewed in the other fiue ages; and shal no lesse clerly declare the same in this sixth. ^note For albeit the peculiar people of God were for their sinnes caried forth of their countrie, and held captiues in Babylon seuentie yeares, and after their reduction were subiect to strangers ruling ouer them, and sometimes extremely afflicted with persecution, yet they stil perseuered in the same fayth and religion, had succession of Priestes, and of one Highpriest, with conseruation also of the royal line of Dauid, euen to Christ our eternal King and Priest.

First therfore concerning Articles of fayth and religion, the beleefe in one God was so generally confessed by the whole Iewish nation, that their Priestes and Prophetes did use it for a principle, in confirmation of other pointes, as wel doctrinal as moral. ^note So Malachie teaching that our neighbour is to be beloued, God to be serued, and his lawes to be kept: Is there not one Father of vs al (sayth he. ch. 2. v. 10.) Hath not one God created vs? Why then doth euerie one of vs despise his brother, violating the couenant of our fathers? More expresly Ieremie in his Epistle (Baruc. 6.) sheweth the vanitie and absurditie of manie goddes: exhorting the people to serue the one omnipotent God, saying to him sincerely in their hartes; (v. 5.) Thou oughtest to be adored ô Lord. Likewise, when the Magicians of Chaldea ascribed the knowlege of dreames to false goddes, Daniel with the other three children (ch. 2. v. 18) prayed the God of heauen: and the mysterie was reueled to Daniel. and he declared and expounded the kings dreame. Who therupon confessed to Daniel (v. 47.) In very dede your God is the God of goddes, and Lord of kinges.

The same three children (Daniel. 3.) were cast into the burning furnace, and Daniel into the lions denne (ch. 6. & 14.) readie to dye for their fayth in one God. For this fayth also Mardocheus, as is written in the booke of Esther, was persecuted, and he with al the people were in extreme danger. And the auctor of the booke of wisdome teacheth that one God is knowen by consideration of his creatures: Al men are vaine (sayth he. ch. 13. v. 1.) that by thinges sene, vnderstand not him that is: neither attending to the workes agnise who was the workman. So the auctor of Ecclesiasticus ch. 1. v. 8. profe&esset;th: There is one most high Creator omnipotent, and mightie king, and to be feared excedingly, sitting vpon the throne, the God of Dominion.

As for the high Mysterie of three Diuine Persons in one God not so commonly reueled in the old testament, yet was it knowen and in some sorte uttered: As Aggeus 2. v. 5. & 6. ^note I am with you, sayth the Lord of hostes, the word that I did couenant with you: when you came out of the land of Ægypt: and my Spirite shal be in the middes of you. VVhere, by the Lord of hosts, is commonly understood God the Father; by his spirite, God the Holie Ghost, and the word may signifie God the Sonne: of whose Incarnation the Prophete playnly speaketh in the next verses. For in this consisteth the couenant betwen God and his people, that they should kepe his word of precepts and commandments expressed in the law: and he would send them the word, his onlie Sonne the Second Diuine Person to redeme mankind. Againe the same three Persons seme to be distinguished in diuers places, God the Father is described according to mans smal capacitie, Daniel. 7. v. 9. thus: Thrones were sette, and the Ancient of dayes sate: his vesture white as snow, and the heares of his head as cleane wool, his throne flames of fire, his wheeles fire kindled. ^note He is called Ancient of dayes, not only because he is eternal, for so are the other two Diuine Persons, but this terme is attributed to the Father, because in order he is the beginning, from whom the other two Persons proceede [The Sonne by generation, the Holie Ghost from the Father and the Sonne by procession.] ^note To God the sonne the same Prophet Daniel prayeth: ch. 9. v. 17. saying: Now therfore heare ô our God, the petition of thy seruant, and his prayers: and shew thy face vpon thy Sanctuarie which is desert, for thyne owne sake: that is, for thyne owne merites: which can only be vnderstood of that Diuine Person, which is incarnate. ^note Zacharie, 12. v. 10. God speaking by the prophet sayth: I wil powre out vpon the house of Dauid, and vpon the inhabitantes of Ierusalem the spirite of grace and of prayers, which may easily be vnderstood to be the promise of the B. Trinitie: but that which immediatly foloweth: and they shal looke towards me, whom they

pearced, can only be spoken by the Second Diuine Person, who only is incarnate, and was pearced in his Passion. In the booke of wisdome is much written of wisdom increated, a terme appropriated to God the Sonne. especially ch. 2. 7. 8. 9. and 10. The like in Ecclesiasticus, ch. 1. 4. 24. And ch. 51. v. 14. is distinct mention of the Father & the Sonne, I haue inuocated (sayth the auctor, or anie faythful soule) our Lord, the Father of my Lord. There is likewise particular mention of the Holie Ghost in some places. ^note As 2. Esd. 9. v. 20. Thou gauest them the good Spirite, which should teach them. for the office of internal teaching is appropriated to the Holie Ghost. Ioan. 14. v. 17. and 16. v. 13. The Spirite of truth, and he shal teach you al truth. Ezec. 36. v. 27. I wil put my Spirite in the middes of you, and wil make that you walke in my precepts. Zach. 7. v. 12. The wordes which the Lord sent in his Spirite, by the hand of the former Prophetes. Sapient. 1. v. 5. The Holie Ghost of discipline wil flye from him that feaneth. Ecclesiasticus 1. v. 9. He created her in the Holie Ghost. 24. v. 29. They that eate me, shal yet hunger, and they that drinke me, shal yet thirst. Where God calleth the Holie Ghost (which is receiued by grace) himselsef. Because al three Diuine Persons are one God. ^note And that there be manie Dinine Persons in God, who is one in substance, is sufficiently signified by al those holie Scriptures, where God is called by the name Elohim, in the plural number; especially seing this name hath also the singular number, Eloha. As Iob. 12. v. 4. & 36. v. 2. Daniel. 2. v. 28. Habacuc. 1. v. 11. & 3. v. 3. which last place semeth most painly to speake of the Sonne of God, Eloha mitheman Iavo. God wil come from Theman, or from the South. And therfore where this word Elohim is vsed in the plural number (as in most places it is) it signifieth pluralitie of Persons in God.

Christs Incarnation is more clerly foreshewed by the Prophetes, who aboue other consolations, most especially comforted the people by their prophecies of Christ our Sauiour. ^note Ieremie 23. v. 5. I wil rayse vp to Dauid a iust branch, and he shal reigne a king, and shal be wise, and he shal doe iudgement and iustice in the earth. Ch. 31. v. 23. A woman shal compasse a man. Christ though in bodie a litle infant, yet in powre and wisedom was most perfect of al men, euen when he was in his mothers wombe. Ch. 33. v. 14. Behold the dayes wil come, sayth our Lord, and I wil rayse vp the good word. v. 15. I wil make the spring of iustice to bud forth vnto Dauid, & he shal do iudgement and iustice in the earth. Ieremies Lamentations are in greatest part of Christ and his Church. And some part can hardly be applied to anie other. ch. 3. v. 30. He shal geue the cheke to him that striketh him, he shal be filled with reproches, ch. 4. v. 20. Christ our Lord is taken in our sinnes. Baruch. 2. v. 35. ^note God promising

to reduce the people from Babylon, addeth: And I wil establish vnto them an other testament euerlasting (by Christ, whose kingdom is for euer) that I be their God, and they shal be my people. Ch. 3. v. 36. This is our God, and there shal none other be esteemed against him. v. 38. After these thinges he was sene vpon the earth, and was conuersant with men. Ezechiel peculiarly called by an Angel the sonne of man, was therin a special figure of our sauiour, who so calleth him self. ^note And the same prophet hath in plaine termes foreshewed the office of Christ, the true Pastor of al pastors. ch. 34. v. 25. I wil (sayth God by this prophet) rayse vp ouer them one Pastor, who shal feede them, my seruant Dauid. that is, Christ prefigured by Dauid. His admirable visions in the three first chapters, and nine last perteyne properly and principally to the new Testament of Christ, and his Church, shewing the abundance of grace and glorie geuen by him to the elect. Daniel. 7. v. 13. ^note With the cloudes of heauen there came in as it were the Sonne of man, and he came euen to the ancient of dayes, and in his sight they offered him. He came euen to the ancient of dayes, because in his Diuinitie he is equal to the Father: and in his humanitie he is offered to God in Sacrifice. v. 14 His powre is eternal: and his kingdom shal not be corrupted. ch. 9. v. 24. Seuentie wekes (of yeares) are abridged, that sinnes may be forgeuen, grace be infused, prophecies be fulfilled, and the Holie one of holies be annointed. Al which belong only to Christ. v. 26. After sixtie two wekes Christ shal be slaine. Aggeus. 2. v. 8. ^note The desired of al nations shal come. Zach 3. v. 8. ^note I wil bring my seruant the Orient. ch. 13. v. 7. Strike the Pastour, and the shepe shal be dispersed, fulfilled in Christs Passion Mat. 26. v. 21. Malach. 3. v. 2. ^note Forthwith shal come to his temple the Dominator, whom you seke, & the Angel of the testament, whom ye desire. The booke of wisdom. ch. 2. v. 12. describeth the malice of the wicked against Christ. ^note Let vs (say they) circumuent the iust, because he is vnprofitable to vs: and he is contrarie to our workes, and reprochfully obiecteth to vs the sinnes of the law. v. 13. He boasteth that he hath the knowlege of God, and nameth him self the Sonne of God. Ecclesiasticus 24. v. 34. ^note God appointed to Dauid his seruant, to raise vp a king of him, most strong and sitting in the throne of honour for euer. Which eternal king proceeding from Dauid can be none but Christ our Sauiour. And al the praises of Patriarches, and Prophetes (in the last eight chapters) consist in their fayth, and expectation of Christ. Likewise the Priestes and people. 1. Mach. 14. v. 28. 35. and 49. shewed their fayth of Christ to come, when they established Simon, and his progenie in the gouernment and highpriesthood, for euer til there rise the faithful Prophet, to witte the Prophet of whom al the prophetes did speake (Luc. 24 v. 27.) ^note

Amongst the rest Ieremie, ch. 31. v. 23. and Ezechiel ch. 44. v. 2. make also especial mention of some singular priuileges of the most excellent virgin Mother of God. ^note Of whom also Iudith, and Esther were apparent figures, who receiued special graces for the benefite of their nation, and so did this singular Virgin receiue of God most eminent giftes, aboue al other mere creatures, for the benefite of the whole Church.

Of Angels the celestial spirites, is frequent mention in the holie Scriptures of this age. ^note Their multitude is innumerable, and therfore are insinuated to men by general termes. Daniel. 7. v. 10. Thousandes of thousandes ministered to him, and tenne thousand hundred thousandes assisted him. And their powre is most great, and to men most profitable. ^note An Angel defended the three children in the fornace, walking with them in the fire. Daniel. 3. v. 49 95. An other defended Daniel from the lions. ch. 6. v. 22. The same or an other caried Habacuc from Iurie into Babylon. Dan. 141 v. 35. and restored him in his place againe. ^note v. 38. The Archangel Gabriel instructed Daniel, ch. 8. v. 16. 17. ch. 9. v. 21. And ch. 10. v. 13. & 20. Other Angels the Patrones or Guardians of the Persians and Grecians, prayed for those countries; and S. Michael, v. 21. for the Iewes. An Angel spake in Zacharie, ch. 1. v. 9. An other Angel went to mete him. ch. 2. v. 3. And in respect of Angelical offices, both S. Iohn Baptist, and our Sauiour himself are figuratiuely called Angeles. Malach. 3. v. 1. No meruel therfore that Iudas Machabeus and his armie, 2. Machab. 11. v. 6. prayed for the assistance of a good Angel, which was granted them. v. 8. And so they went promptly, hauing an helper from heauen. v. 10. Their like prayer had the same effect in an other battel. 2. Machab. 15. v. 27.

Contrarie to these glorious Angeles are other spirites, at first created in grace, which falling into pride, and most obstinate malice are perpetual enimies to God their Creator, and to al mankind, continually calumniating the workes of God, and of al his seruantes, wherof they are called Diuels, or calumniators. ^note They neuer cease tempting al they can to euil, so to bring men to eternal death: For by the enuie of the diuel (Sap. 2. v. 7.) death (both of soule & bodie) came into this world. The iust stipend of sinne. Al sinnes offend God and please the diuels. But more particularly they desire to be honored as God with Sacrifice. Which therfore they require to them selues and their idols. ^note And for this sinne of Idolatrie, aboue al others, God is most prouoked to wrath: & for the same most especially punished his people: as the Prophet Baruch (chap. 4. v. 6.) signifieth to the people, saying: You are sold to the Gentils. & c. You are deliuered to their aduersaries: and geuing the reason why, he addeth: v. 7. For you haue exasperated him that made you, the eternal God immolating to diuels. And not to God.

The same al the Prophetes teach, and withal that Sacrifice is the souereigne seruice due to God only, and not to any creature, how excellent soeuer. ^note But of Sacrifice there is so much written, that it were ouer long and nedeles to recite the places. It importeth more to obserue the predictions of the most excellent, and perfect Sacrifice of the new Testament. ^note Malachie. 1. v. 11. From the rising of the sunne (sayth God by this Prophet) euen to the going downe, there is sacrificing, and there is offered in my name a cleane oblation. In the old testament they offered cattel, & birdes, by powring out their bloud about the altar, and drawing forth their bowels. For purging and clensing wherof there was much washing and labour: but now in the Church of Christ, is the cleane Sacrifice of our Lords bodie and bloud, in formes of bread and wine. ^note It is also in itself so pure, that it can not be polluted (as the old sacricrifices were, v. 12.) by vnworthie Priestes, but is alwayes auaylable to some or other, ex opere operato. According to that the same Prophet testifieth ch. 3. v. 4. The Sacrifice of Iuda and Ierusalem shal please our Lord. Which is necessarily vnderstood of the Christians sacrifice: for els this place were contrarie to that which God sayd to the Iewish priestes, ch. 1. v. 10. I haue no wil in you, and I wil not receiue gift at your hand. Daniel also prophecieth, ch. 9. v. 27. that in the half of the weke the hoste and the sacrifice shal fayle. Ch. 12. v. 11. The continual sacrifice shal be taken away, therby signifying that not only after the figure, the Sacrifice prefigured should succede (for els there should be no daylie Sacrifice at al in the new Testament, which Malachie sayth plainly there shal be, not in one, or in fewe places, but from the rising of the sunne, euen to the going downe, & c.) but also that both the old and new sacrifices should be taken away in their seueral times. ^note For so our Sauiour (Mat. 24. v. 15.) applieth the next wordes of this prophecie, and abomination of desolation shal be set vp, not only as a signe before the destruction of Ierusalem, but also of the end of the world. ^note Verified in part as in the figure, when the temple was destroyed, & diuers prophanations made in the same place: but more especially shal be fulfilled by Antichrist, abolishing the holie Sacrifice of Christs bodie and bloud, so much as he shal be suffered: as S. Hyppolitus writeth, lib. de Antichristo. & in oratione de consummatione mundi. Agreable to S. Ireneus. li. 4. c. 32. & li. 5. in fine S. Ierom. in Dan. 12. Theodoretus in eundem locum, and S. Chrisostom in opere imperfecto. Yea some Hebrew Rabbins acknowlege Transsubstantion, in the Eucharist. as R. Dauid Kimhi witnesseth vpon these wordes of Osee. 14. v. 8. ^note They shal liue with wheate, and shal spring as a vine: Manie of our Doctores (sayth he) expound this, that there shal be mutation of nature in wheate, in the times of our Redemer Christ.

This Rabbi Dauid also, and the Chaldee Paraphrasis expound Ezechiels

prophecie, ch. 36. v. 25. I wil powre out vpon you cleane water, of the remission of sinne, though they signifie not by what particular meanes. ^note Which Christian Doctors vndoubtedly explicate of the Sacrament of Baptisme. And likewise his other prophecie, ch. 47. v. 1. waters issued forth vnder the threshold of the house towards the East, can not be vnderstood of anie other waters then of Baptisme.

The purifications, oblations, and other workes of penance practised by the people, after their returne from captiuitie, written. ^note 2. Esd. 9. 10. 13. testifie their obseruation of the law in this point, by which the Sacrament of penance in the new testament was prefigured.

In like sorte the continuance of Priesthood, and priestlie functions is manifest in the bookes of Esdras, and of other Prophetes, which prefigured the Sacrament of holie. ^note Orders, in the Church of Christ.

In these times also the feastes instituted by the law, were obserued with more or le&esset;e solemnitie, as time, place, and other opportunities serued. ^note As Esdras testifieth. li. 1. c. 3. v. 2. Iosue (the highpriest) and Zorobabel (the duke) after their returne from captiuitie, built an altar (not withstanding the threates of infidels) and offered vpon it holocaust to our Lord morning and euening. And they made the solemnitie of tabernacles, and other feastes, as wel in the Calendes, as in al the solemnities of our Lord, though the temple was not yet built againe (v. 6.) And afterwards vpon new occasion, Iudas Machabeus, 1. Mach. 4. & 2. Mach. 10. instituted a new feast, which our sauiour obserued Ioan. 10. v. 12.

The like obseruation was kept of fastes. ^note For amongst the feastes which were al duly performed (1. Esd. 3. v. 5.) one was of Expiation which consisted in fasting from euen to euen. Leuit. 23. Num. 29. And besides the ordinarie, Esdras appointed a peculiar fast for special purposes, 1. Esd. 8. v. 21. ^note And I proclamed (sayth he) a fast, beside the riuer Ahaua, that we might be afflicted before the Lord our God: and might desire of him a right way for vs, and our children. And (v. 23.) we fasted and besought our God hereby: and it fel out prosperously vnto vs. Againe, 2. Esd. 9. v. 1. The children of Israel came together in fasting, and sackclothes, and earth vpon them. See more of fasting, Iudith. 4. & 9. Esther 5. & 14. Zachar. 8. And of abstinence from certaine meates according to the law, Daniel 1. & 9. Iudith. 10. & 12. 2. Mach. 6. & 7. ^note

More generally the whole forme of good life is excellently prescribid in the bookes of wisdom and Ecclesiasticus. ^note Where vnder the general vertues of Wisdom and Iustice, al are admonished to seeke diligently to know God, and to serue him. As much as to say, to haue fayth and good workes: the two feete, and legges, on which the godlie walke vnto life euerlasting. Let one shorte sentence here serue for example (wishing al men to reade more

in the bookes themselues) Sap. 6. v. 18. 19. & 20. is this gradation. The beginning of wisdom is the true desire of discipline; the care of discipline is loue; & loue is the keeping of her lawes: and the keping of the lawes is the consummation of incorruption: & incorruption maketh to be next to God. ^note These are the steppes from earth to heauen, from this vale of miseries to eternal happines. first A true and sincere desire of discipline, or of Gods true seruice: 2. This desire or care of discipline bredeth loue of God: 3. loue is the keping of lawes, the commandments of God: for he that sayth he loueth God, and kepeth not his commandments is a liar: 4. keping the lawes is the consummation of incorruption: making the soule perfect in vertues, and free from corruption of sinnes: 5. and this incorruption maketh to be next to God, ioyning man with God, which is the perfect beatitude of eternal life. And so he concludeth, v. 22. Therfore (from first to last by degrees) desire of wisdom leadeth to the euerlasting kingdom. Yet must we vnderstand that neither the first steppe of good desire, nor anie of the rest is in a mans owne powre as of himself, so much as to thinke a good thought, but Gods grace preuenteth sturreth men vp, and continually assisteth, in al good beginninges progresse, and perseuirance, as the same diuine auctor teacheth a litle before, v. 14. wisdom preuenteth them that couete her, that she first may shew herself vnto them. ^note Then to admitte, or refuse is in their powre, that haue good motions. And therfore sinne is rightly imputed, and damnation iustly inflicted vpon the wicked, because as Nehemias (2. Esd. 9. v. 17.) testifieth of the vngratful people, they would not heare. And they hardened their neckes, and gaue the head to returne to their seruitude, as it were by contention, or striuing against God, through their owne free wil; which appeareth here to remaine in sinners. On the other side the same Nehemias in confidence of reward for good workes, and of his voluntarie cooperating with Gods grace, feared not to pray (2. Esd. 5. v. 19) in these wordes: Remember me my God to good, according to al thinges which I haue done to this people. ^note

Some men moreouer besides the commandments of the law, voluntarily profe&esset;ed a peculiar state of holie life, a plaine figure, or rather an example of Euangelical counsels. ^note As in the former ages the Nazerites, whose rule is prescribed Numeri 6. practised by Sampson (Iudic. 13.) and Samuel (1. Reg. 1.) and the Rechabites (Ieve. 35.) so in this last age next before Christ the Assideans, or Esseni. 1. Mach. 2. v. 42. of whom Iudas Machabeus in his time was head or captaine. 2. Mach. 14. v. 6. Ieremie the prophet (ch. 16 v. 2.) by Gods ordinance liued single vnmaried al the time of the captiuitie. Thou shalt not take a wife, and thou shalt not haue sonnes and daughters in this place: to witte, in Ierusalem. ^note Neither did be marie

when he was afterwardes in. Ægypt. But of his owne accord remayned a virgin al his life, as S. Ierom writeth, li 1. aduers. Iouinianum.

Prayers of Sainctes after they are departed from this world is manifestly deduced of the sacred text, Iere. 15. v. 1. of Moyses and Samuel, not to be heard if they should pray for the people, whom God had decreed to punish, were consequently to be heard in some other case. ^note And more expresly. 2. Mach. 15. v. 12. & 14. is recorded that Onias, and Ieremie did pray for al the people, and for al the holie citie. Reuerent estimation of Reliques, and other holie thinges is manifest by the fact of the same Prophet Ieremie, who by Gods ordinance (2. Mach 2. v. 1. & 5.) hid the holie fire, and the Tabernacle, and the Arke, & the Altar of incense in a caue. that they should not be prophaned by infidels ransaking Ierusalem, and the temple: Other holie ornaments also, and vesseles were restored by the fauorable king Cyrus, 1. Esd. 1. v. 7. & ch. 8. v. 30. ^{note note} In figure also of the holie Crosse on which Christ was to redeme mankind, those that mourned for the abominations in Ierusalem (Ezec. 9.) vvere signed in their foreheades vvith the letter Thau, or. T. and so were saued from the common slaughter of the vnsigned. ^note

Prayer and Sacrifice for the dead is likewise clere, 2. Mach. 12. v. 43. &c. if either the text may be admitted for Canonical, saying (v. 46.) ^note It is a holie and healthful cogitation to pray for the dead; or for good testimonie of Iudas fact; being Highpriest, and doing that which the whole Church practised, and which the Iewes yet obserue to this day.

Of the General Resurrection, is good testimnie in the same place v. 43. and 44. as the ground of Iudas his pietie towardos the dead, wel and religiously thincking of the Resurrection. ^note For vnles he hoped that they which were slaine should rise againe, it should seme superfluous, and vaine to pray for the dead. But seing he did beleue the Resurrection, he did right wel and piously. And seing the beleefe of resurrection is true, it foloweth, as this auctor inferreth, that it is a holie thing to pray for the dead.

Malachie the last of the Prophetes, in the last chapter foresheweth, and describeth the General iudgement, in the end of this world: wherin the wicked shal be condemned, and the iust eternally rewarded. ^note Which day shal come (sayth he) kindled as a furnace. Al that do impietie (dying in that state) shal be stubble, and that day shal inflame them. ^note And there shal rise to you that feare my name, the Sunne of iustice, and health in his winges, or glorious beames, healing and curing al bodylie infirmities, and defectes. Before which day he foretelleth of two signes, v. 5. The coming of Elias the Prophet. and. v. 6. & the conuersion of the Iewes to Christ. ^note And thus much may here suffice, for particular pointes of religion in this age.

It resteth to view the state and gouernment of the Church in this time. ^note Which may be considered according to the foure Monarchies of heathen nations: the Chaldees; the Medes & Persians; the Grecians; and the Romanes: Vnder the Chaldees, whose Emperial citie was Babylon, they were in captiuitie seuentie yeares. By the Medes and Persians (for that Monarchie consisted of those two nations) they were released from captiuitie with manie fauoures, yet sometimes afflicted. Vnder the Monarchie of the Grecians, they were partly in extreme persecution of Antiochus Epiphanes, and of other Grecian kinges and princes, partly in warres for defence of Gods lawes. Before and after which persecution and warres, as wel vnder the Grecians, as the Romans til Christs Passion the Church was for most part in peace, yet some times afflicted. But omitting manie intricate difficulties about the times and reignes of sundrie heathen kinges, it wil suffice our purpose to shew the general state of the Iewish nation, with their owne particular gouerners spiritual and temporal, with more or le&esset;e fauour of forreine Princes.

First therfore concerning their estate in their captiuitie in Babylon, we may here obserue Gods prouidence, in that before the citie and temple of Ierusalem were destroyed, and the whole nation made captiue, Ioachin (otherwise called Iechonias) the sonne of Ioachaz (who was also called Iechonias) king of Iuda was transported into Babylon, and his mother, and manie other principal persons. ^note 4. Reg. 24. v. 15. Likewise Iosedech sonne of Saraias highpriest (1. Paral. 6. v. 15.) was caried into Babylon. ^note And in the meane time Sedecias (vncle to Ioachin) reigned in Iuda, who in the eleuenth yeare, was taken and caried captiue into Babylon, and there died, Ioachin yet liuing in prison. And Saraias the Highpriest with others, was slayne in Rebla, when Ierusalem was destroyed. 4. Reg. 25. v. 18. & 21. To whom Iosedech succeded in the highpriesthood. So that both the i&esset;ue of Dauid, in the right line of our Sauiours genealogie, and the Highpriest of Aarons stocke, were in Babylon before the whole bodie of the nation was brought thither. This Iechonias (or Ioachin) remained in prison, til the death of Nabuchodonosor, the space of thirtie seuen yeares, and was then deliuered by Euilmerodach, and by him entertayned courteously as a prince, 4. Reg. 25. v. 27. ^note He maried there and had i&esset;ue Salathiel; and Salathiel had Zorobabel. Who together with Iosue sonne of Iosedech highpriest, & Esdras, Nehemias, & others recited 1. Esd. 2. conducted the children of Israel from Babylon into their countrie. There were also in a former transmigration Daniel, and the other three children Ananias, Misael, & Azarias, (of the royal or principal bloud) in the third yeare of Ioakim (otherwise called Eliacim sonne of Iosias. 4. Reg. 23. v. 34.) king of Iuda. ^note Dan. 1. v. 1. 6. These with others were caried as hostages into Babylon, and brought vp more liberally. Where seruing God sincerely, abstayning from vnlawful

meates, were protected by God, much also estemed and promoted in that place. For Daniel about the age of twelue yeares, conuinced the two wicked iudges, and deliuered Susanna from their cruel handes. ^note Dan. 13. And afterwardes for declaring and interpreting the kings dreame (Dan. 2.) and excellent wisdom, and gift of prophecie was admired by al, aduanced by the king: but maligned by certaine enuious sorcerers, and great men. Wherby he was sometimes in great danger, but stil deliuered by Gods powre protecting him. ^note Dan. 6. & 14. The other three children were likewise aduanced. Dan. 2. v. 49. and therfore by diuers enuied, and for refusing to adore an idol set up by Nabuchodonosor were cast into a hote burning furnace, and there preserued. Dan. 3.

Ieremie, who before this time begane to prophecie whiles he was a childe; (Iere. 1.) continued in the time of captiuitie, in Ierusalem and Iurie, with much affliction, and stil prophecying finally dyed in Ægypt. ^note Baruch his scribe, and also a Prophete, went sometimes into Babylon, and returned into Iurie (Baruch. 1.) instructing and exhorting the people.

Ezechiel was caried with king Iechonias, and Iosedech into Babylon, and there prophecied (ch. 1. v. 2.) part of the same time with Daniel, in great part the same thinges with Ieremie. ^note And during the captiuitie, king Iechonias; Iosedech the highpriest, Ieremie, Baruch, Ezechiel prophetes, & innumerable others (some Martyres, and manie Confessors) parted from this world. But Daniel yet liued. And in place of Iosedech Highpriest Iosue succeded, and the progenie of king Iechonias continuing in Salathiel, and Zorobabel, the nation had them and other eminent men, with temporal dependence vpon forreine princes in the next Monarchie of the Medes and Persians.

For when Darius king of Medes had slaine Baltazar king of the Chaldees, and so po&esset;e&esset;ed Babylon, with the whole countrie he brought the Monarchie to the Medes & Persians. ^note Dan. 5. v. 31. and within the space of one yeare he dyed; and Cyrus succeding granted leaue to al the Iewes to returne into Iurie; and there to build vp their temple, and citie of Ierusalem, which Nabuchodonosor had destroyed. ^note At which time Daniel had his vision, that Christ our Sauiour should come into the world, within seuentie weekes (of seuen yeares to the weke, that is, in foure hundred ninetie yeares) after the perfect finishing of the temple. and citie. Dan. 9. v. 24. & 25. But when they were so built againe, that the wekes beganne to be counted, is very obscure: as it was the wil of God, that the prophecie, being certayne in itself, should not be ouer clere to euerie mans vnderstanding, but as likewise manie other prophecies, shut and sealed. Dan. 12. v. 6. 9. 13.

In this time of the Medes and Persians Monarchie, Mardocheus remayning in Chaldea, after the relaxation had that vision in a dreame, Esther. 11. after which folowed the historie of him, & Quene Esther, and

wicked Aman; with the danger and deliuerie of al the Iewes in those partes. ^{note note note}

Some thinke it likewise probable, that the historie of Iudith happened after the captiuitie; though others suppose that it was in the time of Mana&esset;es king of Iuda. which not being our purpose to discusse and decide, we wil passe to thinges more certayne. ^note

The prophetes Aggeus & Zachatias nere twentie yeares after the relaxation, earnestly exhorted the princes & people to build vp the temple which had bene begunne, and now was neglected vpon vaine feare, thincking, the time was not yet come of building the house of our Lord. ^note Aggeus. 1. v. 2. Wherupon the prophet reproueth them, expostulating thus: Why, is it time for you to dwel in embowed houses, and this house (of our Lord) desert? And a&esset;ureth them. v. 10. that their ground should remaine barren, and ch. 2. v. 15. their sacrifices vngratful, til they should build the temple: promising moreouer that this new temple should be more glorious by Christs personal presence therin, then the former temple built by Salomon. But especially the Church of Christ prefigured by the temple, should farre excel the Synagoge of the old testament. ^note ch. 2. v. 10. Great shal be the glorie of this last house more then of the first. Which Zacharie confirmeth inuiting the Gentiles to come, and the Iewes to returne into Christs Church: ch. 2. v. 6. O flee out of the land of the North, sayth our Lord, because into the foure windes of heauen, haue I dispersed you. v. 7. O Sion flee thou that dwellest with the daughter of Babylon. And by diuers other visions and prophecies they forshew the conuersion of the Gentiles, and reiection of the Iewes for their obduration, but in the end they also shal be conuerted.

Malachie prophecied after the finishing of the temple, exhorting al to offer their sacrifices with puritie of hart, reprehending both priestes and people for not so doing. ^note ch. 1. He also foresheweth the reiection of the Iewes, & calling of the Gentiles, with the change of the old sacrifices, and institution of a new farre more excellent, and more effectual, to be offered euerie where (v. 10. & 11.) He concludeth his prophecie ch. 4. foretelling the terrible day of Iudgement, and life or death euerlasting.

These later prophetes yet liuing, as Iosephus, Eusebius, Theodoretus and others testifie in their histories, the Grecians obtained so great a Monarchie by king Alexander the Great of Macedo, that being parted after his death amongst manie, yet al were great kingdomes, some longer some shorter time. ^note In the beginning wherof when king Alexander came to Ierusalem, as Iosephus writeth. ^note li. 11. c. 8. Antiquit. Iaddus the highpriest going forth in his pontifical attyre to mete him, the same king straightwayes fel downe at his feete with al reuerence. And being demanded by his freindes, the princes of his armie, why he so much honored the highpriest, he answered, that he honored

not the man for himself, but for his office, and God in him, who had appeared to him in slepe in that very habite, and ornaments, when be in Macedonia discoursed in his minde of making battel against the Persians, promising him assured victorie. Shortly after this it happened, that Manasses an Apostata highpriest, by intercession of Sanaballat, whose daughter he had vnlawfully maried, obtayned licence to build a temple in Garizim, which the Samaritanes afterwards pretended to be more ancient then the temple of Ierusalem, against which our Sauiour gaue sentence. ^note Ioan. 4. v. 22. It was also decided by king Ptolomeus in Alexandria (as Iosephus witne&esset;eth. li. 13. c. 6.) by way of arbitrament, finding that the temple of Ierusalem, and the Highpriestes therof had a perpetual succession from Salomons time, and that their pretence of Iacobs adoring in Garizim was not to the purpose, seing there was no succession, that temple being lately built. Neuertheles the same Ptolomeus to gratifie Onias an other Apostata, sonne of good Onias Highpriest and Martyri (2. Macab. 4. v. 34.) gaue leaue to build an other temple in Ægypt, which stood likewise in schisme against the true temple of Ierusalem, wresting to their purpose the prophecie of Isaie. ^note ch. 19. v. 19. In that day there shal be an altar of our Lord in the middes of Ægypt. Which S. Ierom sheweth to be vnderstood of the Church of Christ. Before this last schismatical temple, and after the former were the Seuentie two Interpreters, or Translators of the Hebrew Bible into Greke. of whom S. Ierom and al ancient Fathers speake much, & esteme of very great & Canonical auctoritie. ^note

In the time of the Grecians Monarchie, prophane lerning florished more then before, and Philosophers abunded, but differed excedingly amongst them selues, and al erred in the principles both of Natural & Moral knowlege. ^note For wheras in dede God omnipotent was the only maker of the whole world, and al thinges therein, al these Philosophers supposed and taught, that some material thing was coeternal with God: and so they put the same thing to haue bene the beginning of al other thinges. Which some say was the water, some the Ayre, some the Earth, some the Fyre, some al these foure Elements, some the Atomos, or indiuisible smal bodies, some one thing some an other. ^note Wherof S. Epiphanius writeth in compendio contra bæreses. And the like absurde conceiptes they had of the chiefe Good, or Summum bonum. ^note Which the Pithagorians thought to be not hing els but a certayne immortalitie of the soule, and so, as it may stil be in a bodie. And therfore seing both men and beastes do dye, they held opinion, that when a soule parteth out of one bodie, it goeth into an other. Yea and maketh transmigration from one species or kind to an other. As from a mans bodie into the bodie of a horse, or an oxe; and contrariwise from a brute beast into a man againe, and from one beast into an other. The Stoikes put the chiefe good in vertues, but could reach no further then to a certayne contentment of ioy in

their minde, not knowing the reward of vertues to consist in seeing God. ^note Platonikes, or Achademikes conceiued more of God, and pure spirites, but thought both corporal and spiritual creatures were coeternal with God. ^note The Peripatetikes placed the chiefe good, or felicitie in the aggregation of best spiritual, corporal, and worldlie thinges together. ^note The Epicures esteemed carnal and bodilie pleasures aboue al. ^note And al these and their folowers iudged so diuersly of the right true felicitie, contradicting and condemning ech others opinions, that they were multiplied into innumerable Sectes. ^note As S. Augustin declareth out of Marcus Varro: and opposeth against them al, the one assured fayth and iudgement of Gods Church, in his 19. booke de ciuit. Dei. c. 4. And concludeth with the Royal Prophet, and S. Paul, that their cogitations are vaine, which wil haue happines to be in anie other thing but in seing God; or to be obtained by anie other meanes, without Gods grace. And not only before & since, but also in the same times the auctors of The Bookes of wisdom & Ecclesiasticus taught right doctrine against those erronious Philosophers.

For profession also of true fayth and religion the Machabees both suffered, and labored most notably, when king Antiochus Epiphanes (1. Mach. 1. v. 43.) wrote to al his kingdom, that al the people should be one, and euerie one should leaue his owne law. ^note And whosoeuer should not doe according to the word of Antiochus they should dye. ^note Against which most wicked decree, and cruel execution therof, Gods grace so abunded that (v. 65.) manie of the people of Israel, determined with themselues, that they would not eate the vncleane thinges: and they chose rather to dye, then to be defiled with vncleane meates: and that they would not breake the holy law of God, & so were murthered: As is more particularly recorded, 2. Mach. 5. v. 14. how there were in the space of three dayes fourescore thousand slayne, fourtie thousand inprisoned, & no lesse sold. ^note After this with more pretence of iustice, but with more malice, endeuoring to terrifie others, & to draw them to yelde, or make shew of conformitie to wicked lawes, ch. 6. v. 10. Two wemen were accused to haue circumcised their sonnes, whom when they had led about through the citie, with the infants hanging at their breastes, they threw downe headlong by the walles. ^note And v. 11. other people were burnt with fire, for secretly keping the day of the Sabbath. ^note Thirdly, v. 18. Eleazarus being urged to eate swines flesh, and intreated by his familiar freindes, to make shew of conformitie, would neither eate, nor feyne to eate it, but dyed most constantly, leauing an example of vertue & fortitude. Fourthly seuen bretheren and their mother (2. Mach. 7.) yelded also their liues in most glorious Martyrdom, because they would not yelde conformitie to wicked lawes. ^note

After which heroical constancie in suffering, it was also Gods prouidence, that others should shew their fortitude, in deliuering his Church from these calamities and dangers. ^note For Matthathias of the tribe of Leui, and stocke of Aaron Priest, and (after the apostasie of Iason. li. 2. c. 4. v. 10.) ^note Highpriest, lamenting the pitiful state of Gods people, with resolute mind, and inuincible corege resisting wicked Antiochus (1. Mach. 2.) of iust Zele with his owne handes slew one, who for feare of death was readie to offer sacrifice to idols, & withal killed the kings commissioner, who came to compel men to committe idolatrie: and then gathered troupes to defend so hohie a cause. Against whom the enimies fighting on the Sabbath dayes killed manie, which of scruple would not resist. But vpon further consideration, the rest resolued to defend themselues also on the Sabbath day, if they were assaulted.

Next to him succeded his sonne Iudas Machabeus in both the offices of Highpriest & General captaine: who (as good order required (first pursued the wicked (towitte amongst his owne subiectes) inquiring them out, and such as trubled his people, them he burned with fire. ^note 1. Mach. 3. v. 5. and his enimies were repelled for feare of him: al the workers of iniquitie were trubled: and saluation was directed in his hand. For he and his folowers 2. Mach. 8. v. 2. inuocated our Lord, that he would haue respect to his owne people; the temple; the citie; heare the voice of bloud crying vnto him, remember the most vniust deathes of innocentes, and the blasphemies done to his name. ^note so he with a few (hauing made this preparation by prayer) ouerthrew the armies of Antiochus, with their foure principal captaines Apollonius (1. Mach. 3. v. 11.) and (v. 23.) Seron, (ch. 4.) Gorgias, and Lysias. Then clensing the temple (v. 36. & li. 2. ch. 10.) renewed the holie vessels, which were destroyed by Antiochus, and dedicated a new altar. ^note v. 47. & 56.

And whiles Iudas with his bretheren deliuered the people from al bordering enimies. 1. Mach. 5. & li. 2. ch. 10. & 11. Antiochus Epiphanes li. 1. c. 6. & li. 2. ch. 9. dyed most miserably. ^note And his young sonne Antiochus Eupator reigned. Against whose captaines Iudas had stil more victories. li. 2. ch. 12. & 13. Then folowed the last battel of Nicanor sent by king Demetrius, where he was slaine by Iudas forces, in the middes of his armie. ^note li. 1. ch. 7. & li. 2. ch. 15. wherof Demetrius hearing sent new forces with Bacchides and Alcimus, and more then two partes of Iudas smal campe fleying away, he with only eight hundred. li. 1. ch. 9. setting vpon the enemies defeated the strongest part of their armie: but an other part coming at his backe, great slaughter was made on both sides, and Iudas after manie heroical actes was now slaine in battel, dying with most renowmed glorie. v. 18. al good men lamenting his death. ^note

After him Ionathas his brother succeded Highpriest, and general captaine, ch. 9. v. 28. who managing the common affayres with great wisdom, pietie, and corege; the wicked vsurper Alcimus, who not long before swearing that he would not hurt the Assideans, presently killed threescore of them in one day. ^note li. 1. ch. 7. v. 15. and beginning to deface the temple, was sodenly strooken with a palsie, and dyed miserably, li. 1. ch. 9. v. 54. ^note Ionathas prospering against the enimies confirmed league with the Romanes and Lacedemonians, ch. 12. At last was deceiued, and both he and his sonnes were trecherously, slaine by Tryphon, ch. 13. So Simon his brother was made Highpriest, and captaine general by publique consent. ^note ch. 14. Who after manie noble actes, ch. 15. was also vilanously slaine with two of his sonnes, by his sonne in law Ptolomee. And his other sonne Ioannes Hyrcanus succeded, ch. 16. ^note In his dayes the Iewes in Ierusalem writte to their bretheren in Ægypt, exhorting them not to frequent the schismatical temple in Ægypt, but to kepe the feastes which were instituted in Ierusalem. Thus much of the trublesome state of the Church, reduced to peace by the Machabees.

Shortly after which time, the Romane kingdom hauing bene often increased in the space of nere seuen hundred yeares from the building of Rome, was by Pompeius the great, subduing the East countries, extended so farre, that as Plinie writeth. ^note li. 7. c. 26. Asia Minor was now as it were the middle part, which before was the vttermost borders of their dominions. And the same Pompeius, amongst the rest, taking Ierusalem, brought the Iewes vnder the Romane Empyre, nere fourescore yeares before Christ, vnder whom they enioyed some liberties, til Herod Ascalonita a stranger borne (his father an Idumean, his mother an Arabique) was first made gouernour of Galelee, then Tetrach of Iudea, and afterwards king therof. ^note Who being aduanced by the Romanes to royal dignitie, endeuouring by sundrie benefites to get the peoples fauoure, amongst other thinges enlarged and adorned their Temple, making it as it were a new edifice, in comparison of that which was built after the captiuitie: yea more excellent as some thinke, then that which Salomon built. ^note But this new king made saile of spiritual offices. Namely he sold the office of the Highpriest for money, and that from yeare to yeare, or for shorte and limited time. In him was fulfilled the prophecie of the Patriarch Iacob, Gen 49. geuing it for a signe that Christ our Redemer should presently come into this world, saying: The scepter shal not be taken away from Iudas, and a duke out of his thigh, til he do come that is to be sent, and the same shal be the expectation of the Gentiles. ^note And therfore Herod hearing by the Sages, that the true king of Iewes was borne, in extreme furie murdered the innocent Infantes. Mat. 2. And so both Iewes and Gentiles were admonished that the Messias was borne of the seede, and right line of King Dauid. Whose Genealogie before the captiuitie we noted in

the fifth age of the world to Ioachaz sonne of Iosias. Now therfore to prosecute the same, we must obserue, that wheras S. Mathew sayth: Iosias begate Iechonias, by this Iechonias he meaneth Ioachaz, otherwise called Iechonias; or els he ascribeth the nephew to the grandfather as his sonne. ^note For Iosias was slaine at least eleuen yeares before Iechonias the father of Salathiel was borne. And thus later Iechonias was also called Ioachin, the first of the third Tessaradechad, so the second Salathiel. the 3. Zorobabel: 4. Abiud, 5. Eliachim, 6. Azor. 7. Sadoc. 8. Achim, 9. Eliud, 10. Eleazar, 11. Mathan, 12. Iacob, 13. Ioseph. the husband of Marie, of whom was borne the fouretenth, Iesvs Christ. And this knowen by tradition, not written before S. Matthewes Gospel.

The succession also of the Highpriestes, declared in our former Recapitulations of the fourth and fifth ages, from Aaron to Iosedech, who was Highpriest in the captiuitie, after that his father Saraias was slaine, 4. Reg. 25. v. 18. continued, as partly by holie scriptures, the rest by other auctors appeareth in this order: After the same Iosedech, his sonne Iosue, then Ioachim, Eliachim, Eliasib, Ioiada, Ionathan, Iaddus, in the time of king Alexander: Onias the first, Simon Priscus, Eleazarus, by whom the Seuentie two Interpreters were sent to king Ptolomeus Philodelphus. ^note Manasses, who became an Apostata, Onias the second, Simon the second, of whom is worthie mention, Eccli. 50. Onias the third, whose brother Iason obtayned the office of the king by symonie, and became an Apostata, so was neuer lawful, neither those that folowed him. Menelaus of the tribe of Beniamin. Lisimachus his brother, & vicar. Alcimus though of Aarons stocke, yet for his Apostasie vnlawful. Al which time the true Highpriestes were of the Machabees, Matthathias & his sonnes Iudas, Ionathas, and Simon, his sonne Ioannes Hyrcanus. Then Aristobulus, Alexander, an other Hyrcanus, in whose time Pompeius tooke Ierusalem, Antigonus, after whom Herod put Anaelus in the office for money. ^note And so the rest or most of them that folowed were symoniacal. Aristobulus, Iosue, Simon, Mathias, Iosephus, Iozarus, Eleazarus, Iosue, Anna, Ismael, Eleazarus, Simon, and Caiphas. Who in councel (Ioan. 11. v. 49.) gaue sentence (which himselfe vnderstood not) that it was expedient, that one man dye for the people, and the whole nation perish not. Which the holie Euangelist ascribeth to his office, being highpriest of that yeare, he prophecied that Iesvs should dye for the nation: and not only for the nation, but to gather into one the children of God, that were dispersed.

Iesvs Redemer, correct in vs our errors, gather the dispersed, conserue them that are and shalbe gathered, make al one flocke in one fould vnder one Pastour, thy selfe Iesvs Christ. ^note To whom with the Father, and the Holie Ghost be al thankes, praise, honour, and glorie, now and for euer and euer. Amen.

Previous section