First therefore concerning Articles of faith and religion, the belief in one God was so generally confessed by the whole Jewish nation, that their Priests and Prophets did use it for a principle, in confirmation of other points, as well doctrinal as moral. So Malachie teaching that our neighbour is to be loved, God to be served, and his laws to be kept: Is there not one Father of us all (sayth he ch. 2. v. 10.) Hath not one God created us? Why then doth every one of us despise his brother, violating the covenant of our fathers? More expressly Jeremie in his Epistle (Baruc. 6.) showeth the vanity and absurdity of many Gods, exhorting the people to serve the one omnipotent God, saying to him sincerely in their hearts (v. 5.) Thou oughtest to be adored, o Lord. Likewise, when the Magicians of Chaldea ascribed the knowledge of dreams to false Gods, Daniel with the other three children (ch. 2. v. 18.) prayed the God of heaven: and the mystery was revealed to Daniel. And he declared and expounded the King's dream, who thereupon confessed to Daniel (v. 47.) In very deed your God is the God of Gods, and Lord of Kings. The same three children (Daniel. 3.) were cast into the burning furnace, and Daniel into the lions' den (ch. 6. & 14.) ready to die for their faith in one God. For this faith also Mardocheus, as is written in the book of Esther, was persecuted, and he with all the people were in extreme danger. And the author of the book of Wisdom teacheth that one God is known by consideration of his creatures: All men are vain (sayth he, c. 13. v. 1.) that by things seen, understand not him that is: neither attending to the works agnise who was the workman. So the author of Ecclesiasticus ch. 1. v. 8. professeth: There is one most high Creator omnipotent, and mighty King, and to be feared exceedingly, sitting upon the throne, the God of Dominion.

As for the high Mystery of three Divine Persons in one God not so commonly revealed in the old testament, yet was it known and in some sort uttered: As Aggeus 2. v. 5. & 6. I am with you, sayth the Lord of hosts, the word that I did covenant with you when you came out of the land of Aegypt: and my Spirit shall be in the midst of you. Where, by the Lord of hosts, is commonly understood God the Father; by his spirit, God the Holy Ghost, and the word may signify God the Son: of whose Incarnation the Prophet plainly speaketh in the next verses. For in this consisteth the covenant between God and his people, that they should keep his word of precepts and commandments expressed in the law: and he would send them the word, his only Son the Second Divine Person to redeem mankind. Again the same three Persons seem to be distinguished in divers places. God the Father is described according to man's small capacity, Daniel 7. v. 9. thus: Thrones were set, and THE ANCIENT OF DAYS sat: his vesture white as snow, and the hairs of his head as clean wool, his throne flames of fire, his wheels fire kindled. He is called Ancient of days, not only because he is eternal, for so are the other two Divine Persons, but this term is attributed to the Father, because in order he is the beginning, from whom the other two Persons proceed (The Son by generation, the Holy Ghost from the Father and the Son by procession.) To God the son the same Prophet Daniel prayeth: ch. 9. v. 17. saying: Now therefore hear o our God, the petition of thy servant, and his prayers: and show thy face upon thy Sanctuary which is desert, for thine own sake: that is, for thine own merits: which can only be understood of that Divine Person, which is incarnate. Zacharie 12. v. 10. God speaking by the Prophet sayth: I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of prayers, which may easily be understood to be the promise of the B. Trinity: but that which immediately followeth: and they shall look towards me, whom they pierced, can only be spoken by the Second Divine Person, who only is incarnate, and was pierced in his Passion. In the book of Wisdom is much written of wisdom increated, a term appropriated to God the Son, especially ch. 2. 7. 8. 9. & 10. The like in Ecclesiasticus, ch. 1. 4. 24. And ch. 51. v. 14. is distinct mention of the Father and the Son: I have invocated (sayth the author, or any faithful soul) our Lord, the Father of my Lord. There is likewise particular mention of the Holy Ghost in some places. As 2. Esd. 9. v. 20. Thou gavest them the good Spirit, which should teach them for the office of internal teaching is appropriated to the Holy Ghost. Joan. 14. v. 17. and 16. v. 13. The spirit of truth, and he shall teach you all truth. Ezec. 36. v. 27. I will put my Spirit in the midst of you, and will make that you walk in my precepts. Zach. 7. v. 12. The words which the Lord sent in HIS SPIRIT, by the hand of the former Prophets. Sap. 1. v. 5. The Holy Ghost of discipline will fly from him that feigneth. Ecclesiasticus 1. v. 9. He created her in the Holy Ghost. 24. v. 29. They that eat ME, shall yet hunger, and they that drink ME, shall yet thirst. Where God calleth the Holy Ghost (which is received by grace) himself. Because all three Divine Persons are one God. And that there be many Divine Persons in God who is one in substance, is sufficiently signified by all those holy Scriptures, where God is called by the name Elohim, in the plural number; especially seeing this name hath also the singular number, Eloha. As Job. 12. v. 4. & 36. v. 2. Daniel 2. v. 28. Habacuc. 1. v. 11. & 3. v. 3. Which last place seemeth most plainly to speak of the Son of God, ELOHA MITHEMAN IAVO. God will come from Theman, or from the South. And therefore where this word Elohim is used in the plural number (as in most places it is) it signifieth plurality of Persons in God.

Christ's Incarnation is more clearly foreshowed by the Prophets, who above other consolations, most especially comforted the people by their prophecies of Christ our Saviour. Jeremie 23. v. 5. I will raise up to David a just branch, and he shall reign a King, and shall be wise, and he shall do judgement and justice in the earth. Ch. 31. v. 23. A woman shall compass a man. Christ though in body a little infant, yet in power and wisdom was most perfect of all men, even when he was in his mother's womb. Ch. 33. v. 14. Behold the days will come, sayth our Lord, and I will raise up the good word. v. 15. I will make the spring of justice to bud forth unto David, and he shall do judgement and justice in the earth. Jeremie's Lamentations are in greatest part of Christ and his Church. And some part can hardly be applied to any other. ch. 3. v. 30. He shall give the cheek to him that striketh him, he shall be filled with reproaches. c. 4. v. 20. Christ our Lord is taken in our sins. Baruc. 2. v. 35. God promising to reduce the people from Babylon, addeth: And I will establish unto them an other testament everlasting (by Christ, whose Kingdom is for ever) that I be their God, and they shall be my people. Ch. 3. v. 36. This is our God, and there shall none other be esteemed against him. v. 38. After these things he was seen upon the earth, and was conversant with men. Ezechiel peculiarly called by an Angel the son of man, was therein a special figure of our Saviour, who so calleth himself. And the same Prophet hath in plain terms foreshowed the office of Christ the true Pastor of all pastors. ch. 24. v. 25. I will (sayth God by this Prophet) raise up over them one Pastor, who shall feed them, my servant David; that is, Christ prefigured by David. His admirable visions in the three first chapters, and nine last pertain properly and principally to the new Testament of Christ, and his Church, showing the abundance of grace and glory given by him to the elect. Daniel 7. v. 13. With the clouds of heaven there came in as it were the Son of man, and he came even to the ancient of days, and in his sight they offered him. He came even to the ancient of days, because in his Divinity he is equal to the Father: and in his humanity he is offered to God in Sacrifice. v. 14. His power is eternal: and his Kingdom shall not be corrupted. ch. 9. v. 24. Seventy weeks (of years) are abridged, that sins may be forgiven, grace be infused, prophecies be fulfilled, and the Holy one of holes be anointed. All which belong only to Christ. v. 26. After sixty-two weeks Christ shall be slain. Aggeus 2. v. 8. The desired of all nations shall come. Zach. 3. v. 8. I will bring my servant the Orient. ch. 13. v. 7. Strike the Pastor, and the sheep shall be dispersed, fulfilled in Christ's Passion Mat. 26. v. 21. Malach. 3. v. 2. Forthwith shall come to his temple the Dominator, whom you seek, and the Angel of the testament, whom ye desire. The book of wisdom, ch. 2. v. 12. describeth the malice of the wicked against Christ: Let us (say they) circumvent the just, because he is unprofitable to us: and he is contrary to our works, and reproachfully objecteth to us the sins of the law. v. 13. He boasteth that he hath the knowledge of God, and nameth himself the Son of God. Ecclesiasticus 24. v. 34. God appointed to David his servant, to raise up a King of him, most strong and sitting in the throne of honour for ever. which eternal King proceeding from David can be none but Christ our Saviour. And all the praises of Patriarchs, and Prophets (in the last eight chapters) consist in their faith, and expectation of Christ. Likewise the Priests and people 1. Mach. 14. v. 28. 35. and 49. showed their faith of Christ to come, when they established Simon and his progeny in the government and highpriesthood, for ever, till there rise the faithful Prophet, to wit the Prophet of whom all the Prophets did speak (Luc. 24. v. 27.)

Amongst the rest Jeremie, ch. 31. v. 23. and Ezechiel ch. 44. v. 2. make also especial mention of some singular privileges of the most excellent Virgin Mother of God. Of whom also Judith and Ester were apparent figures, who received special graces for the benefit of their nation, and so did this singular Virgin receive of God most eminent gifts, above all other mere creatures, for the benefit of the whole Church.

Of Angels the celestial spirits, is frequent mention in the holy Scriptures of this age. Their multitude is innumerable, and therefore are insinuated to men by general terms. Daniel. 7. v. 10. Thousands of thousands ministered to him, and ten thousand hundred thousands assisted him. And their power is most great, and to men most profitable. An Angel defended the three children in the furnace, 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 carried Habacuc from Jewry into Babylon. Dan. 14. v. 35. And restored him in his place again. 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 Patrons or Guardians of the Persians and Grecians, prayed for those countries; and S. Michael v. 21. for the Jews. An Angel spake in Zacharie, ch. 1. v. 9. An other Angel went to meet him. ch. 2. v. 3. And in respect of Angelical offices, both S. John Baptist, and our Saviour himself are figuratively called Angels. Malach. 3. v. 1. No marvel therefore that Judas Machabeus and his army, 2. Machab. 11. v. 6. prayed for the assistance of a good Angel, which was granted them. v. 8. And so they went promptly, having an helper from heaven. v. 10. Their like prayer had the same effect in an other battle. 2. Machab. 15. v. 27.

Contrary to these glorious Angels are other spirits, at first created in grace, which falling into pride and most obstinate malice, are perpetual enemies to God their Creator, and to all mankind, continually calumniating the works of God, and of all his servants, whereof they are called Devils, or calumniators. They never cease tempting all they can to evil, so to bring men to eternal death: For by the envy of the devil (Sap. 2. v. 7.) death (both of soul and body) came into this world. The just stipend of sin. All sins offend God and please the devils. But more particularly they desire to be honoured as God with Sacrifice. Which therefore they require to themselves and their idols. And for this sin of Idolatry, above all others, God is most provoked to wrath: and for the same most especially punished his people: as the Prophet Baruch (ch. 4. v. 6.) signifieth to the people, saying: You are sold to the Gentiles, &c. You are delivered to their adversaries: and giving the reason why, he addeth v. 7. For you have exasperated him that made you, the eternal God, immolating to devils and not to God.

The same all the Prophets teach, and withal that Sacrifice is the sovereign service due to God only, and not to any creature, how excellent soever. But of Sacrifice there is so much written, that it were over long and needless to recite the places. It importeth more to observe the predictions of the most excellent, and perfect Sacrifice of the new Testament. Malachie 1. v. 11. From the rising of the sun (sayth God by this Prophet) even to the going down, there is sacrificing, and there is offered in my name a clean oblation. In the old testament they offered cattle, and birds, by pouring out their blood about the altar, and drawing forth their bowels. For purging and cleansing whereof there was much washing, and labour: but now in the Church of Christ, is the clean Sacrifice of our Lord's body and blood, in forms of bread and wine. It is also in itself so pure, that it can not be polluted (as the old sacrifices were, v. 12.) by unworthy Priests, but is always available to some or other, ex opere operato. According to that the same Prophet testifieth, ch. 3. v. 4. The Sacrifice of Juda and Jerusalem shall please our Lord. Which is necessarily understood of the Christians' sacrifice: for else this place were contrary to that which God said to the Jewish Priests, ch. 1. v. 10. I have no will in you, and I will not receive gift at your hand. Daniel also prophesieth, ch. 9. v. 27. that in the half of the week the host and the sacrifice shall fail. Ch. 12. v. 11. The continual sacrifice shall be taken away, thereby signifying that not only after the figure, the Sacrifice prefigured should succeed (for else there should be no daily Sacrifice at all in the new Testament, which Malachie sayth plainly there shall be, not in one, or in few places, but from the rising of the sun, even to the going down, &c.) but also that both the old and new sacrifices should be taken away in their several times. For so our Saviour (Mat. 24. v. 15.) applieth the next words of this prophecy, and abomination of desolation shall be set up, not only as a sign before the destruction of Jerusalem, but also of the end of the world. Verified in part as in the figure, when the temple was destroyed, and divers profanations made in the same place: but more especially shall be fulfilled by Antichrist, abolishing the holy Sacrifice of Christ's body and blood, so much as he shall be suffered: as S. Hyppolitus writeth, lib. de Antichristo, & in oratione de consummatione mundi. Agreeable to S. Ireneus lib. 4. c. 32. & li. 5. in fine S. Jerom, in Dan. 12. Theodoretus in eundem locum, and S. Chrisostom in opere imperfecto. Yea some Hebrew Rabbins acknowledge Transubstantiation, in the Eucharist, as R. David Kimbi witnesseth upon these words of Osee. 14. v. 8. They shall live with wheat, and shall spring as a vine: Many of our Doctors (sayth he) expound this, that there shall be mutation of nature in wheat, in the times of our Redeemer Christ.

This Rabbi David also, and the Chaldee Paraphrasis expound Ezechiel's Prophecy, ch. 36. v. 25. I will pour out upon you clean water, of the remission of sin, though they signify not by what particular means. Which Christian Doctors undoubtedly explicate of the Sacrament of Baptism. And likewise his other prophecy, ch. 47. v. 1. waters issue forth under threshold of the house towards the East, can not be understood of any other waters than of Baptism.

The purifications, oblations, and other works of penance practised by the people, after their return from captivity, written 2. Esd. 9. 10. 13. testify their observation of the law in this point, by which the Sacrament of penance in the new testament was prefigured.

In like sort the continuance of Priesthood, and Priestly functions is manifest in the books of Esdras, and of other Prophets, which prefigured the Sacrament of holy Orders, in the Church of Christ.

In these times also the feasts instituted by the law, were observed with more or less solemnity, as time, place, and other opportunities served. As Esdras testifieth, li. 1. c. 3. v. 2. Josue (the high-Priest) and Zorobabel (the duke) after their return from captivity, built an altar (notwithstanding the threats of infidels) and offered upon it holocaust to our Lord morning and evening. And they made the solemnity of tabernacles, and other feasts, as well in the Calends, as in all the solemnities of our Lord, though the temple was not yet built again (v. 6.) And afterwards upon new occasion, Judas Machabeus, 1. Mach. 4. & 2. Mach. 10. instituted a new feast, which our Saviour observed. Joan. 10. v. 12.

The like observation was kept of fasts. For amongst the feasts which were all duly performed (1. Esd. 3. v. 5.) one was of Expiation, which consisted in fasting from even to even. Levit. 23. Num. 29. And besides the ordinary, Esdras appointed a peculiar fast for special purposes, 1. Esd. 8. v. 21. And I proclaimed (sayth he) a fast, beside the river Ahava, that we might be afflicted before the Lord our God: and might desire of him a right way for us and our children. And (v. 23.) we fasted and besought our God hereby: and it fell out prosperously unto us. Again, 2. Esd. 9. v. 1. The children of Israel came together in fasting, and sackcloths, and earth upon them. See more of fasting Judith. 4. & 9. Ester. 5. & 14. Zachar. 8. And of abstinence from certain meats according to the law, Daniel 1. & 9. Judith. 10. & 12. 2. Mach. 9. & 7.

More generally the whole form of good life is excellently prescribed in the books of Wisdom and Ecclesiasticus. Where under the general virtues of Wisdom and Justice, all are admonished to seek diligently to know God, and to serve him. As much as to say, to have faith and good works: the two feet, and legs, on which the godly walk unto life everlasting. Let one short sentence here serve for example (wishing all men to read more in the books themselves) Sap. 6. v. 18. 19. & 20. is this gradition. The beginning of wisdom is the true desire of discipline; the care of discipline is love; and love is the keeping of her laws: and the keeping of the laws is the consummation of incorruption: and incorruption maketh to be next to God. These are the steps from earth to heaven, from this vale of miseries to eternal happiness. First, a true and sincere desire of discipline, or of God's true service: 2. This desire or care of discipline breedeth love of God: 3. love is the keeping of laws, the commandments of God: for he that sayth he loveth God, and keepeth not his commandments is a liar: 4. keeping the laws is the consummation of incorruption: making the soul perfect in virtues, and free from corruption of sins: 5. and this incorruption maketh to be next to God, joining man with God, which is the perfect beatitude of eternal life. And so he concludeth, v. 22. Therefore (from first to last by degrees) desire of wisdom leadeth to the everlasting kingdom. Yet must we understand that neither the first step of good desire, nor any of the rest is in a man's own power as of himself, so much as to think a good thought, but God's grace preventeth, stirreth men up, and continually assisteth, in all good beginnings, progress, and perseverance, as the same divine author teacheth a little before, v. 14. wisdom preventeth them that covet her, that she first may show herself unto them. Then to admit or refuse is in their power, that have good motions. And therefore sin is rightly imputed, and damnation justly inflicted upon the wicked: because as Nehemias (2. Es. 9. v. 17.) testifieth of the ungrateful people, they would not hear. And they hardened their necks, and gave the head to return to their servitude as it were by contention, or striving against God, through their own free will; which appeareth here to remain in sinners. On the other side the same Nehemias in confidence of reward for good works, and of his voluntary cooperating with God's grace, feared not to pray (2. Esd. 5. v. 19.) in these words: Remember me my God to good, according to all things which I have done to this people.

Some men moreover besides the commandments of the law, voluntarily professed a peculiar state of holy life, a plain figure, or rather an example of Evangelical counsels. As in the former ages the Nazarites, whose rule is prescribed Numeri 6. practised by Sampson (Judic. 13.) and Samuel (1. Reg. 1.) and the Rechabites (Jer. 15.) so in this last age next before Christ the Assideans, or Esseni, 1. Mach. 2. v. 42. of whom Judas Machabeus in his time was head or captain. 2. Mach. 14. v. 6. Jeremie the prophet (ch. 16. v. 2.) by God's ordinance lived single unmarried all the time of the captivity. Thou shalt not take a wife, and thou shalt not have sons and daughters in this place, to wit in Jerusalem. Neither did he marry when he was afterwards in Aegypt. But of his own accord remained a virgin all his life, as S. Jerom writeth, li. 1. advers. Jovinianum.

Prayer of Saints after they are departed from this world is manifestly deduced of the sacred text, Jere. 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. And more expressly, 2. Mach. 15. v. 22. & 14. is recorded that Onias and Jeremie did pray for all the people, and for all the holy city. Reverent estimation of Relics and other holy things is manifest by the fact of the same Prophet Jeremie, who by God's ordinance (2. Mach. 2. v. 1. & 5.) hid the holy fire, and the Tabernacle, and the Ark, and the Altar of incense in a cave, that they should not be profaned by infidels ransacking Jerusalem, and the temple: Other holy ornaments also, and vessels were restored by the favourable King Cyrus, 1. Esd. 1. v. 7. & ch. 8. v. 30. In figure also of the holy Cross on which Christ was to redeem mankind, those that mourned for the abominations in Jerusalem (Ezec. 9.) were signed in their foreheads with the letter Thau, or T. and so were saved from the common slaughter of the unsigned.

Prayer and Sacrifice for the dead is likewise clear 2. Mach. 12. v. 43. &c. if either the text may be admitted for Canonical, saying (v. 46.) It is a holy and healthful cogitation to pray for the dead; or for good testimony of Judas' fact, being High-priest, and doing that which the whole Church practised, and which the Jews yet observe to this day.

Of the General Resurrection, is good testimony in the same place v. 43. and 44. as the ground of Judas his piety towards the dead, well and religiously thinking of the Resurrection. For unless he hoped that they which were slain should rise again, it should seem superfluous and vain to pray for the dead. But seeing he did believe the Resurrection, he did right well and piously. And seeing the belief of resurrection is true, it followeth, as this author inferreth, that it is a holy thing to pray for the dead.

Malachie the last of the Prophets, in the last chapter foreshoweth, and describeth the General judgement, in the end of this world: wherein the wicked shall be condemned, and the just eternally rewarded. Which day shall come (sayth he) kindled as a furnace. All that do impiety (dying in that state) shall be stubble, and that day shall inflame them. And there shall rise to you that fear my name, the Sun of justice, and health in his wings, or glorious beams, healing and curing all bodily infirmities and defects. Before which day he foretelleth of two signs, v. 5. The coming of Elias the Prophet, and v. 6. the conversion of the Jews to Christ. And thus much may here suffice, for particular points of religion in this age.

It resteth to view the state and government of the Church in this time which may be considered according to the four Monarchies of heathen nations, the Chaldees, the Medes and Persians, the Grecians, and the Romans. Under the Chaldees, whose Imperial city was Babylon, they were in captivity seventy years. By the Medes and Persians (for that Monarchy consisted of those two nations) they were released from captivity with many favours; yet sometimes afflicted. Under the Monarchy of the Grecians, they were partly in extreme persecution of Antiochus Epiphanes, and of other Grecian Kings and Princes, partly in wars for defence of God's laws. Before and after which persecution and wars, as well under the Grecians as the Romans till Christ's Passion, the Church was for most part in peace, yet some times afflicted. But omitting many intricate difficulties about the times and reigns of sundry heathen Kings, it will suffice our purpose to show the general state of the Jewish nation, with their own particular governors spiritual and temporal, with more or less favour of foreign Princes.

First therefore concerning their estate in their captivity in Babylon, we may here observe God's providence, in that before the city and temple of Jerusalem were destroyed, and the whole nation made captive, Joachin (otherwise called Jechonias) the son of Joachaz (who was also called Jechonias) King of Juda was transported into Babylon, and his mother, and many other principal persons. 4. Reg. 24. 15. Likewise Josedech son of Saraias high Priest (1. Paral. 6. v. 15.) was carried into Babylon. And in the mean time Sedecias (uncle to Joachin) reigned in Juda, who in the eleventh year was taken and carried captive into Babylon, and there died, Joachin yet living in prison. And Saraias the High-priest with others was slain in Rebla, when Jerusalem was destroyed. 4. Reg. 25. v. 18. & 21. To whom Josedech succeeded in the high-Priesthood. So that both the issue of David, in the right line of our Saviour's genealogy, and the High-Priest of Aaron's stock, were in Babylon before the whole body of the nation was brought thither. This Jechonias (or Joachin) remained in prison, till the death of Nabuchodonosor, the space of thirty-seven years, and was then delivered by Evilmerodach, and by him entertained courteously as a Prince. 4. Reg. 25. v. 27. He married there and had issue Salathiel; and Salathiel had Zorobabel, who together with Josue son of Josedech high-Priest, and Esdras, Nehemias, and others recited 1. Esd. 2. conducted the children of Israel from Babylon into their country. There were also in a former transmigration Daniel and the other three children, Ananias, Misael, and Azarias, (of the royal or principal blood) in the third year of Joakim (otherwise called Eliacim son of Josias. 4. Reg. 23. v. 34.) King of Juda. Dan. 1. v. 1. 6. These with others were carried as hostages into Babylon, and brought up more liberally, where serving God sincerely, and abstaining from unlawful meats, they were protected by God, much also esteemed and promoted in that place. For Daniel about the age of twelve years, convinced the two wicked Judges, and delivered Susanna from their cruel hands. Dan. 13. And afterwards for declaring and interpreting the King's dream (Dan. 2.) and excellent wisdom, and gift of prophecy, was admired by all, advanced by the King: but maligned by certain envious sorcerers and great men. Whereby he was sometimes in great danger, but still delivered by God's power protecting him. Dan. 6. & 14. The other three children were likewise advanced Dan. 2. v. 49. and therefore by divers envied, and for refusing to adore an idol set up by Nabuchodonosor were cast into a hot burning furnace, and there preserved. Dan. 3.

Jeremie, who before this time began to prophesy whiles he was a child, (Jere. 1.) continued in the time of captivity, in Jerusalem and Jewry, with much affliction, and still prophesying finally died in Aegypt. Baruch his scribe, and also a Prophet, went sometimes into Babylon, and returned into Jewry (Baruch. 1.) instructing and exhorting the people.

Ezechiel was carried with King Jechonias and Josedech into Babylon, and there prophesied (ch. 1. v. 2.) part of the same time with Daniel, in great part the same things with Jeremie. And during the captivity, King Jechonias, Josedech the high-Priest, Jeremie, Baruch, Ezechiel Prophets, and innumerable others (some Martyrs, and many Confessors) parted from this world. But Daniel yet lived. And in place of Josedech High-Priest Josue succeeded, and the progeny of King Jechonias continuing in Salathiel and Zorobabel, the nation had them and other eminent men, with temporal dependence upon foreign Princes in the next Monarchy of the Medes and Persians.

For when Darius King of Medes had slain Baltazar King of the Chaldees, and so possessed Babylon, with the whole country, he brought the Monarchy to the Medes and Persians, Dan. 5. v. 31. and within the space of one year he died; and Cyrus succeeding granted leave to all the Jews to return into Jewry; and there to build up their temple, and city of Jerusalem, which Nabuchodonosor had destroyed. At which time Daniel had his vision, that Christ our Saviour should come into the world, within seventy weeks (of seven years to the week, that is, in four hundred ninety years) after the perfect finishing of the temple and city. Dan. 9. v. 24. & 25. But when they were so built again, that the weeks began to be counted, is very obscure: as it was the will of God, that the prophecy, being certain in itself, should not be over clear to every man's understanding, but as likewise many other prophecies, shut and sealed. Dan. 12. v. 6. 9. 13.

In this time of the Medes and Persians' Monarchy, Mardocheus remaining in Chaldea, after the relaxation had that vision in a dream, Esther. 11. after which followed the history of him, and Queen Esther, and wicked Aman; with the danger and delivery of all the Jews in those parts.

Some think it likewise probable that the history of Judith happened after the captivity; though others suppose that it was in the time of Manasses King of Juda: which not being our purpose to discuss and decide, we will pass to things more certain.

The Prophets Aggeus and Zacharias near twenty years after the relaxation, earnestly exhorted the Princes and people to build up the temple, which had been begun, and now was neglected upon vain fear, thinking the time was not yet come of building the house of our Lord. Aggeus 1. v. 2. whereupon the Prophet reproveth them, expostulating thus: Why, is it time for you to dwell in embowed houses, and this house (of our Lord) desert? And assureth them v. 10. that their ground should remain barren, and ch. 2. v. 15. their sacrifices ungrateful, till they should build the temple: promising moreover that this new temple should be more glorious by Christ's personal presence therein, than the former temple, built by Salomon. But specially the Church of Christ prefigured of by the temple, should far excel the Synagogue of the old testament. ch. 2. v. 10. Great shall be the glory of this last house more than of the first. which Zacharie confirmeth inviting the Gentiles to come, and the Jews to return into Christ's Church: ch. 2. v. 6. O fly out of the land of the North, sayth our Lord, because into the four winds of heaven have I dispersed you. v. 7. O Sion, fly thou that dwellest with the daughter of Babylon. And by divers other visions and prophecies they foreshow the conversion of the Gentiles, and rejection of the Jews for their obduration, but in the end they also shall be converted.

Malachie prophesied after the finishing of the temple, exhorting all to offer their sacrifices with purity of heart, reprehending both Priests and people for not so doing. ch. 1. He also foreshoweth the rejection of the Jews, and calling of the Gentiles, with the change of the old sacrifices, and institution of a new far more excellent, and more effectual, to be offered everywhere (v. 10. & 11.) He concludeth his prophecy ch. 4. foretelling the terrible day of Judgement, and life or death everlasting.

These later prophets yet living, as Josephus, Eusebius, Theodoretus and others testify in their histories, the Grecians obtained so great a Monarchy by king Alexander the Great of Macedo, that being parted after his death amongst many, yet all were great kingdoms, some longer some shorter time. In the beginning whereof when king Alexander came to Jerusalem, as Josephus writeth li. 11. c. 8. Antiquit. Jaddus the High-Priest going forth in his pontifical attire to meet him, the same King straightways fell down at his feet with all reverence. And being demanded by his friends, the Princes of his army, why he so much honored the High-Priest, he answered, that he honored not the man for himself, but for his office, and God in him, who had appeared to him in sleep in that very habit, and ornaments, when he in Macedonia discoursed in his mind of making battle against the Persians, promising him assured victory. Shortly after this it happened, that Manasses an Apostata High Priest, by intercession of Sanaballat, whose daughter he had unlawfully married, obtained licence to build a temple in Garizim, which the Samaritans afterwards pretended to be more ancient than the temple of Jerusalem, against which our Saviour gave sentence. Joan. 4. v. 22. It was also decided by King Ptolomeus in Alexandria (as Josephus witnesseth li. 13. c. 6.) by way of arbitrement, finding that the temple of Jerusalem, and the High-Priests thereof had a perpetual succession from Salomon's time, and that their pretence of Jacob's adoring in Garizim was not to the purpose, seeing there was no succession, that temple being lately built. Nevertheless the same Ptolomeus to gratify Onias an other Apostata, son of good Onias High-Priest and Martyr (2. Macab. 4. v. 34.) gave leave to build an other temple in Aegypt, which stood likewise in schism against the true temple of Jerusalem, wresting to their purpose the Prophecy of Isaie. ch. 19. v. 19. In that day there shall be an altar of our Lord in the midst of Aegypt. which S. Jerom showeth to be understood of the Church of Christ. Before this last schismatical temple, and after the former were the Seventy-two Interpreters, of Translators of the Hebrew Bible into Greek, of whom S. Jerom and all ancient Fathers speak much, and esteem of very great and Canonical authority.

In the time of the Grecians' Monarchy, profane learning flourished more than before, and Philosophers abounded, but differed exceedingly amongst themselves, and all erred in the principles both of Natural and Moral knowledge. For whereas indeed God omnipotent was the only maker of the whole world, and all things therein, all these Philosophers supposed and taught, that some material thing was coeternal with God: and so they put the same thing to have been the beginning of all other things. Which some say was the Water, some the Air, some the Earth, some the Fire, some all these four Elements, some the Atoms, or indivisible small bodies, some one thing some an other. Whereof S. Epiphanius writeth in compendio contra haereses. And the like absurd conceits they had of the chief Good, or Summum bonum. Which the Pithagorians thought to be nothing else but a certain immortality of the soul, and so, as it may still be in a body. And therefore seeing both men and beasts do die, they held opinion, that when a soul parteth out of one body, it goeth into an other. Yea and maketh transmigration from one species or kind to an other. As from a man's body into the body of a horse, or an ox; and contrariwise from a brute beast into a man again, and from one beast into an other. The Stoics put the chief good in virtues, but could reach no further than to a certain contentment of joy in their mind, not knowing the reward of virtues to consist in seeing God. Platonics or Academics conceived more of God, and pure spirits, but thought both corporal and spiritual creatures were coeternal with God. The Peripatetics placed the chief good or felicity in the aggregation of best spiritual, corporal, and worldly things together. The Epicures esteemed carnal and bodily pleasures above all. And all these and their followers judged so diversly of the right true felicity, contradicting and condemning each other's opinions, that they were multiplied into innumerable Sects. As S. Augustin declareth out of Marcus Varro: and opposeth against them all, the one assured faith and judgement of God's Church, in his 19^th book de civit. Dei. c. 4. And concludeth with the Royal Prophet, and S. Paul, that their cogitations are vain, which will have happiness to be in any other thing but in seeing God; or to be obtained by any other means without God's grace. And not only before and since, but also in the same times the authors of The Books of Wisdom and Ecclesiasticus taught right doctrine against those erroneous Philosophers.

For profession also of true faith and religion the Machabees both suffered and laboured most notably, when King Antiochus Epiphanes (1. Mach. 1. v. 43.) wrote to all his kingdom, that all the people should be one, and every one should leave his own law. And whosoever should not do according to the word of Antiochus they should die. Against which most wicked decree, and cruel execution thereof, God's grace so abounded that (v. 56.) many of the people of Israel, determined with themselves, that they would not eat the unclean things: and they chose rather to die, than to be defiled with unclean meats: and that they would not break the holy law of God, and so were murdered: As is more particularly recorded, 2. Mach. 5. v. 14. how there were in the space of three days fourscore thousand slain, forty thousand imprisoned, and no less sold. After this with more pretence of justice, but with more malice, endeavouring to terrify others, and to draw them to yield, or make show of conformity to wicked laws, ch. 6. v. 10. two women were accused to have circumcised their sons whom when they had led about through the city, with the infants hanging at their breasts, they threw down headlong by the walls. And, v. 11. other people were burnt with fire, for secretly keeping the day of the Sabbath. Thirdly v. 18. Eleazarus being urged to eat swine's flesh, and entreated by his familiar friends to make show of conformity, would neither eat, nor feign to eat it, but died most constantly, leaving an example of virtue and fortitude. Fourthly seven brethren and their mother (2. Mach. 7.) yielded also their lives in most glorious Martyrdom, because they would not yield conformity to wicked laws.

After which heroical constancy in suffering, it was also God's providence, that others should show their fortitude, in delivering his Church from these calamities and dangers. For Matthathias of the tribe of Levi, and stock of Aaron Priest, and (after the apostasy of Jason li. 2. c. 4. v. 10.) Highpriest, lamenting the pitiful state of God's people, with resolute mind, and invincible courage resisting wicked Antiochus (1. Mach. 2.) of just zeal with his own hands slew one, who for fear of death was ready to offer sacrifice to idols, and withal killed the King's commissioner, who came to compel men to commit idolatry: and then gathered troops to defend so holy a cause. Against whom the enemies fighting on the sabbath days killed many, which of scruple would not resist. But upon further consideration, the rest resolved to defend themselves also on the sabbath day, if they were assaulted.

Next to him succeeded his son Judas Machabeus in both the offices of High priest and General captain: who (as good order required) first pursued the wicked (to wit amongst his own subjects) inquiring them out, and such as troubled his people, them he burned with fire. 1. Mach. 3. v. 5. and his enemies were repelled for fear of him: all the workers of iniquity were troubled: and salvation was directed in his hand. For he and his followers, 2. Mac. 8. v. 2. invocated our Lord, that he would have respect to his own people; the temple; the city; hear the voice of blood crying unto him, remember the most unjust deaths of innocents, and the blasphemies done to his name. So he with a few (having made this preparation by prayer) overthrew the armies of Antiochus, with their four principal captains Appollonius (1. Mach. 3. v. 11.) and (v. 23) Seron, (ch. 4.) Gorgias and Lysias. Then cleansing the temple (v. 36. & l. 2. ch. 10.) renewed the holy vessels, which were destroyed by Antiochus, and dedicated a new altar. v. 47. & 56.

And whiles Judas with his brethren delivered the people from all bordering enemies, 1. Mach. 5. & li. 2. ch. 10. & 11. Antiochus Epiphanes li. 1. c. 6. & li. 2. ch. 9. died most miserably. And his young son Antiochus Eupator reigned. Against whose captains Judas had still more victories. li. 2. ch. 12. & 13. Then followed the last battle of Nicanor sent by King Demetrius, where he was slain by Judas' forces, in the midst of his army. li. 1. ch. 7. & li. 2. ch. 15. Whereof Demetrius hearing sent new forces with Bacchides and Alcimus, and more than two parts of Judas' small camp flying away, he with only eight hundred, li. 1. ch. 9. setting upon the enemies defeated the strongest part of their army: but an other part coming at his back great slaughter was made on both sides, and Judas after many heroical acts was now slain in battle, dying with most renowned glory. v. 8. all good men lamenting his death.

After him Jonathas his brother succeeded Highpriest and general captain, ch. 9. v. 28. who managing the common affairs with great wisdom, piety, and courage, the wicked usurper Alcimus, who not long before swearing that he would not hurt the Assideans, presently killed threescore of them in one day, li. 1. ch. 7. v. 15. and beginning to deface the temple, was suddenly strucken with a palsy, and died miserably, li. 1. ch. 9. v. 54. Jonathas prospering against the enemies confirmed league with the Romans and Lacedemonians, ch. 12. At last was deceived, and both he and his sons were treacherously slain by Tryphon, ch. 13. So Simon his brother was made Highpriest and captain general by public consent. ch. 14. who after many noble acts, ch. 15. was also villainously slain with two of his sons, by his son in law Ptolomee. And his other son Joannes Hyrcanus succeeded, ch. 16. In his days the Jews in Jerusalem writ to their brethren in Aegypt, exhorting them not to frequent the schismatical temple in Aegypt, but to keep the feasts which were instituted in Jerusalem. Thus much of the troublesome state of the Church, reduced to peace by the Machabees.

Shortly after which time, the Roman kingdom having been often increased in the space of near seven hundred years from the building of Rome, was by Pompeius the great, subduing the East countries, extended so far, that as Pliny writeth, li. 7. c. 26. Asia Minor was now as it were the middle part, which before was the uttermost borders of their dominions. And the same Pompeius, amongst the rest, taking Jerusalem, brought the Jews under the Roman Empire, near fourscore years before Christ. Under whom they enjoyed some liberties, till Herod Ascalonita a stranger born (his father an Idumean, his mother an Arabic) was first made governor of Galilee, then Tetrarch of Judea, and afterwards King thereof. Who being advanced by the Romans to royal dignity, endeavouring by sundry benefits to get the people's favour, amongst other things enlarged and adorned their Temple, making it as it were a new edifice, in comparison of that which was built after the captivity: yea more excellent as some think, than that which Salomon built. But this new King made sale of spiritual offices. Namely he sold the office of the Highpriest for money, and that from year to year, or for short and limited time. In him was fulfilled the prophecy of the Patriarch Jacob, Gen. 49. giving it for a sign that Christ our Redeemer should presently come into this world, saying, The scepter shall not be taken away from Judas, and a duke out of his thigh, till he do come that is to be sent, and the same shall be the expectation of the Gentiles. And therefore Herod hearing by the Sages, that the true King of Jews was born, in extreme fury murdered the innocent Infants. Mat. 2. And so both Jews and Gentiles were admonished that the Messias was born of the seed and right line of King David whose Genealogy before the captivity we noted in the fifth age of the world to Joachaz son of Josias. Now therefore to prosecute the same, we must observe, that whereas S. Matthew sayth: Josias begat Jechonias, by this Jechonias he meaneth Joachaz, otherwise called Jechonias; or else he ascribeth the nephew to the grandfather as his son. For Josias was slain at least eleven years before Jechonias the father of Salathiel was born. And this later Jechonias was also called Joachin, the first of the third Tessaradechad, so the second Salathiel, the 3^rd Zorobabel, 4^th Abiud, 5^th Eliachim, 6^th Azor, 7^th Sadoc, 8^th Achim, 9^th Eliud, 10^th Eleazar, 11^th Mathan, 12^th Jacob, 13^th Joseph, the husband of Mary, of whom was born the fourteenth, JESUS CHRIST. And this known by tradition, not written before S. Matthew's Gospel.

The succession also of the Highpriests, declared in our former Recapitulations of the fourth and fifth ages, from Aaron to Josedech, who was High-Priest in the captivity, after that his father Saraias was slain, 4. Reg. 25. v. 18. continued, as partly by holy scriptures, the rest by other authors appeareth in this order: After the same Josedech, his son Josue, then Joachim, Eliachim, Eliasib, Joiada, Jonathan, Jaddus in the time of King Alexander: Onias the first, Simon Priscus, Eleazarus, by whom the Seventy-two Interpreters were sent to King Ptolomeus Philodelphus, Manasses, who became an Apostata, Onias the second, Simon the second, of whom is worthy mention Eccli. 50. Onias the third, whose brother Jason obtained the office of the King by simony and became an Apostata, so was never lawful, neither those that followed him. Menelaus of the tribe of Benjamin. Lisimachus his brother and vicar. Alcimus though of Aaron's stock, yet for his Apostasy unlawful. All which time the true High Priests were of the Machabees, Matthathias and his sons Judas, Jonathas, and Simon, his son Joannes Hyrcanus. Then Aristobulus, Alexander, an other Hyrcanus, in whose time Pompeius took Jerusalem, Antigonus, after whom Herod put Anaelus in the office for money. And the rest or most of them that followed were simoniacal. Aristobulus, Josue, Simon, Matthias, Josephus, Jozarus, Eleazarus, Josue, Anna, Ismael, Eleazarus, Simon, and Caiphas. Who in council (Joan. 11. v. 49.) gave sentence (which himself understood not) that it was expedient, that one man die for the people, and the whole nation perish not. Which the holy Evangelist ascribeth to his office, being High-Priest of that year, he prophesied that JESUS should die for the nation, and not only for the nation, but to gather into one the children of God, that were dispersed.

JESUS REDEEMER, correct in us our errors, gather the dispersed, conserve them that are and shall be gathered, make all one flock in one fold under one Pastor, thy self JESUS CHRIST. To whom with the Father, and the Holy Ghost be all thanks, praise, honour, and glory, now and for ever and ever. AMEN.