Belief in one God appeareth plainly in building, adorning, and dedicating the Temple with so great solemnity of the Priests, Levites, and all the Tribes, and particularly King Salomon's prayer, 3. Reg. 7. & 8. 2. Paral. 2. &c. Also Proverb. 8. Eccle. 12. Isaie 41. 44. 45. The Mystery of the B. Trinity, Prover. 12. Isaiae 6. 48. 49. Ose. 11. Joel. 2. Of Christ our Redeemer, Isaie. 7. 8. 9. 11. 28. 53. Jerem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9. Osee. 6. 11. 14. Joel. 2. Sophon. 2. Aggai 2. Zachar. 2. &c. Sacrifices, Sacraments, and other Rites the same as before. But more frequent Prophecies, that they should be changed into better and perfecter by Christ, Prov. 9. Isai. 12. 52. 55. 61. In the mean time for more signification of the singular virtue of Christ's Sacraments, the effect of penitential works is often recorded. For example, wicked Achab by hair-cloth, fasting, and other humiliation escaped part of his deserved punishment, 3. Reg. 21. Manasses recovered God's favour, and his temporal Kingdom, 2. Par. 33. Who yet was punished in his posterity. 4. Reg. 23. And the Ninivites by such penance avoided destruction. Jonae 3. Yea nothing is more frequent in the Prophets than preaching of penance. Isa. 1. 2. 3. 30. Jere. 3. 18. &c. and others, all ascribing the cause of plagues, and afflictions to the want of repentance. And false Prophets condemned of error and false doctrine, for promising the people peace, and security in their sins. Jerem. 14. Lamen. 2. Besides abstinence from divers sorts of meats, counted unclean (Isaiae 66.) and ordinary fasts, according to the law, other fasts were appointed sometimes, upon occasions requiring, not only to subdue and mortify the flesh, but also to obtain mercy at God's hands in special distresses. 2. Par. 20. Joel. 1. 2. Jonae 3. Elias fasting forty days, 3. Reg. 19. prefigured Christ's fast. Which the Church imitateth in Lent of forty days, according to human hability, for the fasts of Christ, Elias, and Moyses were miraculous.

To the Feasts instituted before, was added the Dedication of the Temple. 3. Reg. 7. 2. Par. 3. Which was built in Mount Moria, 2. Par. 3. the place designed long before for this purpose, when Abraham was directed thither by God, and was there ready to sacrifice his son Isaac. Gen. 22. where David also offered sacrifice. 2. Reg. 24, 1. Par. 21.

This being the only ordinary place for Sacrifice, there were for other uses of daily prayer, preaching, and hearing the word of God other Synagogues built (as it were Parish churches) in great number: in Jerusalem itself four hundred and four score, and many more in the whole Kingdom, as the Hebrew Traditions testify. Of all which places, especially of the Temple, there was venerable respect had. For which cause when Joiada the High Priest gave order to kill Athalia, he suffered it not to be done in the Temple, but commanded first to draw her forth. 4. Reg. 11. 2. Par. 23. And as peculiar places, so special Psalms and Hymns were appointed for divers purposes and occasions. 2. Par. 20.

The ministry of Angels was very usual in this time. One was sent to comfort and direct Elias the Prophet in his afflictions. 3. Reg. 19. 4. Reg. 1. An Angel struck the Assyrians' whole camp, 4. Reg. 19. 2. Par. 32. Also the Intercession of Angels is so evident, Tobiae 12. Raphael offering Tobias' prayer to God, that Protestants have no other refuge to avoid this point of faith, but by denying the Book to be Canonical Scripture.

Honour of other Saints, and their Intercession is proved a Majori. For so much as honour was religiously exhibited to spiritual power and excellency, in men yet living in this world. So a Noble man adored Elias the Prophet, being far greater than he in civil and worldly respects. 3. Reg. 18. Eliseus also was adored by his disciples, not for any worldly authority or eminence, but for his spiritual power and superiority amongst them. 4. Reg. 2. Likewise all Prophets and Priests were religiously honoured for their holy and spiritual functions. 3. Reg. 13. Much more saints are rightly honoured, being immortal and in eternal glory. It appeareth also that Elias seven years after that he was translated from human conversation (when Eliseus was chief Prophet, 4. Reg. 3. which was in or before the eighteenth year of Josaphat, who reigned five and twenty, 3. Reg. 22.) had care of Joram, and his kingdom, admonishing him by letters of God's wrath, against him and his people for their sins. 2. Par. 21. And the Scripture saith often, that God spared and protected Jerusalem, and the Kingdom of Juda for David's sake. 3. Reg. 11. 15. 4. Reg. 8. 19. 20. 2. Par. 6. 21. Isa. 37. we have also example of Saints' Relics in the cloak of Elias. 4. Reg. 2. in Eliseus' bones, 4. Reg. 13. and in an other Prophet's body buried in Bethel. Which Josias would not suffer to be touched. 4. Reg. 23. Images were conserved in the Temple, 3. Reg. 7. as before in the Tabernacle: when idolatry was most destroyed. 3. Reg. 15. 4. Reg. 23. yea an abuse rising of the brazen serpent, for which Ezechias destroyed it, 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple. Which none but Infidels sought to destroy. And Osee the Prophet (ch. 3.) bewaileth the want of Theraphim or Images, amongst other sacred things, Sacrifice, Altar, and Ephod. Whereby the ancient Rabbins prove very well, that Images of Angels (and the same of other Saints) are not contrary to the Decalogue, but the images of Idols. Good works were rewarded, and bad punished, 3. Reg. 9. and the whole history of this age testifieth the same. Where by the way may be observed, that some just men fell from their justice, as Salomon 1. Par. 28. 3. Reg. 11. Joas, 4. Reg. 12. 2. Par. 24. Ozias, 2. Paral. 26. Others from wickedness returned to piety, as Manasses 4. Reg. 23. 2. Par. 33. the multitude of the people very often much following the disposition of their Kings. Special State of life not commanded by the law, was voluntarily professed, and observed by some Prophets, and their disciples called the children of Prophets: Keeping particular Rules, and wearing distinct habit, 4. Reg. 1. 2. 4. The orders of Nazarites, and Rechabites instituted before, continued still, Amos. 2. Jerem. 35. All which were very exemplar figures of Religious State, and Orders in the new Testament, and perpetual chastity of clergy men embraced by such as follow Evangelical counsels, proposed, and not commanded by our Saviour. [Mat. 19.] To which S. Paul likewise exhorteth, though there be no precept thereof to any, before they bind themselves. [1. Cor. 7. Act. 5. 1. Tim. 5.]

Exequies for the dead were continually kept, as the sacred history witnesseth, recording where and with what solemnity the Kings were buried. Which would be overlong, and needless to recite: the like is also written of some Prophets 3. Reg. 13. 4. Reg. 23. Holy Tobias by example and fatherly admonition exhorted his son to do works of mercy, not only to the living, but also to the dead. Put thy bread and thy wine upon the sepulture of the just. ch. 4. Isaias, ch. 57, as the Jews both understood and practised, prayed, that peace be given to the just, in his couch, or resting place after his death. Of the general Resurrection, Elias' translation is a figure, who yet living showeth, that God can and will restore all men to life again in their bodies, after death, as he conserveth him, and Enoch in their mortal bodies without corruption. [Gen. 5.] Ezechiel also prophesieth of the Resurrection of the dead, applying it mystically to spiritual resurrection, and restoration of Israel to former state. ch. 37. Of the last Judgement, and eternal glory to the good, and everlasting pain to the wicked, Salomon agreeably to the doctrine of other Prophets, discourseth in his book of Ecclesiastes, namely ch. 3. 11. and in the last concludeth thus: Let us altogether hear the end of speaking: Fear God, and observe his commandments: for this is every man (or, to this end man is created) and God will bring into Judgement all things, that are done, for every error (or obscure thing) whether it be good or evil.

Neither were these and other points of Faith and Religion interrupted, but still believed and professed in the Church always visible and incontaminate, notwithstanding some boughs and branches became unfruitful, and rotten: others brake off and were separated from this vine. For when Salomon falling to luxury, multiplying many wives and concubines, was by them seduced and brought to spiritual fornication and idolatry, making altars, and offering sacrifices to Idols, the Priests, Prophets, and people generally persevered in God's law and service. 3. Reg. 11. After whose death Jeroboam his servant, of the tribe of Ephraim, possessing Ten Tribes (called the Kingdom of Israel) to maintain his new state, fearing that if the people resorted to Jerusalem for religion's sake, they would depart from him, and return to the right heirs of David and Salomon, made an egregious Schism, setting up two golden calves in Bethel and Dan, 3. Reg. 12. made temples, altars, and Priests to serve them, all opposite to God's ordinance. But not only the other Two Tribes, called the Kingdom of Juda, but also the greatest part of Israel, especially Priests, Levites, and devoutest people, repaired still to Jerusalem: not yielding to that schism and idolatry. 2. Par. 11. Moreover God raised up and sent special Prophets to confirm the weak and recall the seduced.

For Jeroboam had no sooner set up his new altar in Bethel, and begun to offer incense upon it, but a Prophet came out of Juda in the word of our Lord, and cried against that altar, foretelling that whereas for that present they burnt frankincense upon it, the time should come, when the false Priests should be burned there, confirming by present miracles that which he averred in words, [4. Reg. 23.] the King's hand suddenly withering, and restored again by the Prophet's prayer, and the new altar cleaving in sunder, that the ashes fell out. 3. Reg. 13. Further an other Prophet called Ahias foreshowed the destruction and utter extirpation of Jeroboam's family, for his enormous wickedness, and namely (which is most often inculcate) for making Israel to sin, by devising and setting abroach a new religion. 3. Reg. 14. which ruin happened very shortly. For himself reigning twenty-two years (3. Reg. 14.) one of his sons died presently according to the Prophet's word. v. 18. An other called Nadab succeeding to his father, reigned only two years, and was slain together with their whole race and kindred, by Baasa of the tribe of Issachar. 3. Reg. 15. Likewise Baasa following the bad steps of Jeroboam was forewarned by Jehu a Prophet, that his house should also be destroyed. And accordingly when he had reigned four and twenty years, his son Ela reigning but two years, was slain by his servant Zambri, and all his kindred destroyed. Which Zambri reigned but seven days. For being forthwith besieged by Amri, of the tribe of Benjamin, he desperately burned himself together with the King's palace. Neither did Amri then possess the Kingdom with peace. For he being chosen King by the army only, whereof he was General, another part of the people chose and followed Thebni. Whereof arose civil War between the Anti-Kings, continuing three years: till Thebni died, and so Amri reigned alone, but wickedly as his predecessors, twelve years in all. Then succeeded his son Achab most wicked. Who married Jezabel a Sydonian, and by her was persuaded to worship Baal. 3. Reg. 16. To him notwithstanding God sent many admonitions by sundry Prophets, and bestowed great benefits upon him, whereupon he did some notorious penitential works, but not persevering in any good thing, returned to his wickedness. 3. Reg. 20. And finally believing false Prophets, and persecuting Micheas for prophesying the truth, was slain in battle when he thought himself most secure. 3. Reg. 22. having reigned twenty-two years. 3. Reg. 16. His son Ochozias reigning but two years fell through a window, and died of the hurt. 4. Reg. 1. His other son Joram, after twelve years was slain by Jehu of an other family: who then dispatched Jezabel, and leaving her in the street, the dogs did eat her carcass. He also cause seventy sons of Joram to be slain, and utterly destroyed all Achab's house. 4. Reg. 10. For which service he was established in the Kingdom, for four generations, v. 30. So himself reigning twenty-eight years, 3. Reg. 10. after him reigned successively his son Joachaz seventeen years, his son Joas sixteen years, 4. Reg. 13. his son Jeroboam one and forty years. Lastly his son Zacharias, whom his servant Sellum, of an other race, killed when he had reigned but six months, 4. Reg. 15. And after one month Sellum was slain by Manahen of an other progeny. Who reigned ten years. Then his son Phaceia reigning two years, was slain by Phacee of an other generation. He reigning twenty years, many of his people were carried captive into Assiria, and himself was slain by Osee of an other kindred. 4. Reg. 15. Finally the Assirians taking Samaria by three years' siege, in the ninth year of Osee possessed the Kingdom of Israel, and led all the principal persons captives into Assiria: about two hundred forty-two years after the Jeroboam first reigned over the Ten Tribes. Thus there were in all nineteen Kings. Besides Thebni, who only reigned in part against an other. Of which the first Jeroboam, and Jehu were advanced by God's ordinance, for punishment of others. Amri was chosen by the army, the rest of the people choosing Thebni. Six invaded by mere force, killing their predecessors. The rest succeeded, by such titles as their fathers had. And though some were better some worse than others, all were wicked, and at last overthrown.

Contrariwise in the Kingdom of Juda standing after the separation of ten tribes about four hundred years, though some Kings were wicked, yet some were good, and in them all God preserved David's seed, by the line of Salomon, in this direct succession: Roboam, Abias, Asa, Josaphat, Joram, Ochozias, Joas (in whose infancy, his grandmother Athalia usurped the Kingdom six years) Amasias, Ozias, Joathan, Achaz, Ezechias, Manasses, Amon, Josias, Joachaz (hitherto the son ever succeeding his father) then Joakim (brother of Joachaz) Joachin otherwise called Jechonias, son of Joachaz. And finally his Uncle Sedecias, who was carried captive into Babylon. But Jechonias by God's special providence, was favoured and exalted by a new King of Babylon, whither he was led captive before. In whose line David's offspring continued though not with title of Kings, yet in eminent state, and estimation. As resteth to be noted in the sixth age of the world.

The progeny also of Aaron continued in their office and function of Priesthood, with succession of High Priests, as before from Aaron to Sadoc, partly in the line of Eleazar, partly of Ithamar, both Aaron's sons, so from Sadoc, by the like succession of both families. For of Eleazar is recorded this Genealogy 1. Paral. 6. Sadoc, Achimaas, Azarias, Johanan, Azarias, Amarias, Achitob, Sadoc, Sellum, Helcias, Azarias, Zaraias, and Josedech, who was High Priest in the captivity (v. 15.) being carried into Babilon in the first transmigration with King Jechonias, before the general captivity of all, as it seemeth 4. Reg. 24. his father Zaraias yet living, who was slain nine years after by Nabuchodonosor, 4. Reg. 25. And amongst these there were some High Priests of Ithamar's line. To wit, Joram, Joiada, (4. Reg. 11. 2. Par. 23.) Joathan, Urias, (4. Reg. 16.) and some others, or else some of the above mentioned, had other names, recited by Josephus lib. 10. cap. 11. Antiq. and Nicephorus lib. 2. cap. 4. Hist. Eccles.

Moreover besides the ordinary succession of Priests, there was an extraordinary mission of Prophets: to supply more fully the office of preaching the truth, and admonishing offenders. And these God inspired and sent, most especially when and where errors sprung, and sins most abounded: giving them extraordinary grace and most excellent virtues, to counterpoise the enormities of wicked men. Such were in the times of Achab and Jezabel, in the Kingdom of Israel, besides many others, the two famous great Prophets Elias, and Eliseus, whose admirable lives and holy conversation were a mirror to the world, and great terror to the wicked, whose works and miracles marvelously confirmed the well disposed, encouraged the weak, converted many transgressors, confounded false Prophets, justified their own preaching, and much glorified God. Elias 1. shut the heaven, that it rained not in three years. 2. was fed by ravens. 3. Multiplied a poor widow's meal and oil. 4. Raised her dead son to life (3. Reg. 17.) 5. Brought fire from heaven, to burn his sacrifice: thereby confounding four hundred and fifty false prophets of Baal. 6. By prayer procured rain. (3. Reg. 18.) 7. Fasted without eating or drinking forty days and nights together. (3. Reg. 19.) 8. Procured fire from heaven, which devoured two insolent captains, and their hundred men (4. Reg. 1.) 9. Divided the river of Jordan with his cloak, that himself and Eliseus passed over the dry channel. 10. Was assumpted in a fiery chariot into some place, where he yet liveth. And parting away obtained of God the like double spirit (of prophecy and miracles) to Eliseus. In like manner Eliseus 1. divided Jordan again by Elias' cloak, and so returned to his disciples. 2. Amended the bitterness of certain waters, by casting in salt. 3. Boys being cursed by him, for deriding him, were forthwith torn by bears (4. Reg. 2.) 4. He procured water without rain for three Kings in the camp (4. Reg. 3.) 5. Multiplied a poor widow's oil. 6. By his prayers a barren woman became fruitful. 7. He raised her son from death. 8. Made the bitter broth of his disciples sweet. 9. Fed many with few loaves (4. Reg. 4.) 10. Cured Naaman of leprosy. 11. Struck Giezi with the same (4. Reg. 5.) 12. Made iron to swim. 13. Knew the secret counsels of the Syrian King. 14. Made one see horsemen, and fiery chariots, which to others were invisible. 15. Made the Syrians blind, that were sent to apprehend him, and so led them into Samaria. 16. Foreshowed unexpected plenty of corn the next day, with the death of a great man, that would not believe it (4. Reg. 7.) 17. And after his death another man's dead body touching his bones was revived. 4. Reg. 13.

Other Prophets wrought also miracles, but these for example may suffice to show, that God preserved religion also in the Kingdom of Israel. Which himself further testified, even in most desolate times, when Elias lamented that he was left alone (3. Reg. 19.) For God answered, that seven thousand (meaning thereby a great multitude) had not bowed their knees to Baal, nor so much as in outward show conformed themselves to infidelity or idolatry. Jehu in his time destroyed all the worshippers of Baal (4. Reg. 10.) But none at any time could wholly destroy true Israelites. For God would not suffer it. 4. Reg. 14. v. 27.

Yea notwithstanding divers notorious heresies were preached, and followed in that Kingdom of the Ten tribes, yet all did not fall, nor embrace them. Jeroboam not only made and set up golden calves, but also taught that they were Gods, saying: Behold thy Gods, O Israel, which brought thee out of the land of Aegypt. 3. Reg. 12. making temples, altars, and imaginary Priests, which were not of the children of Levi. Also a feast the fifteenth day of the month, after the similitude of the solemnity, that was celebrated in Juda. All which the holy Scripture saith: He forged of his own heart. That very property of Arch-heretics. But the true Priests, Levites, and many others, that had given their heart to seek our Lord, went into Jerusalem, to immolate their victims before our Lord the God of their fathers. 2. Par. 11. Yea Naaman a stranger of Syria, and a Neophyte in religion, taught by his example, that none may yield conformity, nor otherwise communicate with Infidels, than God's Priests or Prophets approve for lawful. 4. Reg. 5.

Unto this heresy of Jeroboam, Achab by Jezabel's persuasion added the worshipping of Baal as God, 3. Reg. 16. making both temple and altar to him in Samaria. Jeroboam's Priests serving fitly this purpose. Though all the former heretics no more agreed to this new heresy, than Lutherans now admit of Calvinism. For Jehu a Jeroboamite destroyed all Jezabelites that he could by a stratagem get together. 4. Reg. 10. v. 28. 29. Much less did all Israel serve Baal.

Again, after that Salmanazar King of Assyria had taken Samaria, and placed there a new people, 4. Reg. 17. they learning the rites of the Israelites' religion, mixed their Paganism therewith, and made a new heresy, or rather many new heresies. For being divers nations they had in several conventicles their particular Gods, and so many divers Sects. The Babylonians, Cutheites, Emathites, Heveites, and Sapharvaimites. 4. Reg. 17. But as the Priests, which taught them rites of true religion, allowed not of this mixture, so doubtless some people hearkened to their admonitions, and kept religion simply and sincerely. And at this very time of the Ten tribes' captivity, holy Tobias who was carried captive with the rest, neither before nor after the captivity, left the law of God. But went to Jerusalem (when others served Jeroboam's golden calves) to the Temple of our Lord, and there adored the Lord God of Israel. And in captivity bestowed himself in works of mercy towards the living and dead of his nation. Tob. 1.

As for the Kingdom of Juda, it was more free from heresies. For very few or none of those Kings that fell to other gross enormities, yea to manifest idolatry, became heretics, as is probably collected by that Isaias the Prophet being sent to Achaz, admonished him, conversed and dealt with him, as with one that believed wholly and solidly true religion: assuring him that God would protect Jerusalem, bidding him not to fear the two smoking firebrands, in the wrath of Rasin King of Syria, and of Phacee King of Israel. Isa. 7. Further bidding him ask a sign of God, he answered, though frowardly, yet not as an infidel: I will not ask: and I will not tempt our Lord. Yea though Urias the High Priest by commandment of the same King (4. Reg. 16.) made a new altar in place of God's Altar, yet he erred not in faith, nor in doctrine, as teaching in Moyses' chair, but in fact only, and of frailty for fear of the King, as the King offended in his external act, to flatter the King of Syria. And in this case God sent Isaias to admonish the King, which Urias neglected, or durst not do. Likewise Joram (4. Reg. 8. 2. Par. 21.) Ochozias (2. Par. 22.) Joas in the latter part of his life, 2. Par. 24. Manasses in the former part of his reign (4. Reg. 2. 2. Par. 33.) and some other Kings of Juda committing idolatry, and making others to fall with them, either were not wholly perverted, or at least drew not all with them. For not only Prophets, in whose hand (or ministry) God spake, and reproved these sins, but many others kept their Zeal of true religion, as appeared in their promptness to serve God, when by good Kings Asa, Josaphat, Ezechias, Josias, 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, whereas divers good Princes disposed, things belonging to Divine service in the temple, correcting faults, and punishing offenders in that behalf (3. Reg. 15. 4. Reg. 18. 23.) they did the same without prejudice of the High Priest's supremacy in spiritual causes, and their godly acts make nothing for the English Paradox of Layheadship. For superior authority and ordinary power is not proved by facts good or evil, but rather by God's ordinance and institution. For as the facts of usurpers make no lawful prescription, so neither the facts of good men, do change God's general ordinance and law: But are done either by way of execution, or sometimes by dispensation. Often also by commission and special inspiration of God. As King David by dispensation did eat the holy bread, which was ordained for Priests only. 1. Reg. 21. He disposed of Priests' and Levites' offices about the Ark 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 divine inspiration. And Salomon by commission from God deposed Abiathar the High Priest from his office, and put Sadoc in his place. 3. Reg. 2. Wherefore albeit good Kings did excellently well in calling together the Priests, and disposing them in their offices, for execution of God's service, yea in commanding what they should do 4. Reg. 18. 19. 22. and in punishing Priests (4. Reg. 23.) yet they did such things as God's Commissioners, not as ordinary Superiors in spiritual causes, and still the ordinary subordination made by the law, Deut. 17. Num. 27. stood firm and inviolable, the High Priest supreme Judge of all doubts in faith, causes, and quarrels in religion, when other subordinate inferior Judges varied in their judgements. Of which offices Malachias the Prophet (c. 2.) admonisheth Priests in his time, that whereas they were negligent, not performing their duty, their sin was the greater, for that their authority still remained, and the perpetual Rule of the law, that the lips of the Priest shall keep knowledge, and they (other men generally) shall require the law of his mouth, because he is the Angel of the Lord of hosts. And all Princes and others were to receive the law at the Priest's hand of the Levitical Tribe. [Deut. 17. v. 18.] Much more the Church and Spouse of Christ, whose excellency and singular privileges Salomon describeth in his canticle of canticles, hath such warrant. Of this spouse all the Prophets write, and that more plainly than of Christ himself, foreseeing more adversaries bending their forces against her, as S. Augustine observeth, than against Christ her head. [in Psal. 30. conc. 2.] And the same holy father in many places teacheth, that she neither perisheth nor loseth her beauty for the mixture of evil members, in respect of whom she is black, but fair in respect of the good, Cantic. 1. [li. 3. c. 32. doctrine Christ.] Notwithstanding therefore sinners remaining within the Church, schismatics and heretics breaking from the Church, still she remaineth the pillar and firmament of truth, the virgin daughter of Sion. [1. Tim. 3. 4. Reg. 19.]