VVe have senne already in the three first ages, or distinct times of the world, the biginning, increase, and continuance of the Church and Religion of God, without interruption. Now in this fourth age, in which God gaue his people a written Law, it is yet more euident, that the same faith and religion, not only continued but also was more expressed, and explicated; and the Church had more varietie of Sacrifices, Sacraments, and other holie Rites, & obseruances: & the two states Ecclesiastical and Temporal more distinguished, and ech of them, especially the Priestlie and Leuitical Hierarchie, more disposed in subordination: the ciuil gouernment also vnder Dukes Iudges, and Kinges, more distributed among superiour and inferiour officers then before. ^note

For first the principal point and ground of al religion, the beleefe in one God, and his proper diuine worship, is aboue al most stristly commanded, often repeated, diligently obserued by the good, and seuerely punished in

Salomon. transgre&esset;ours. ^note To which end and purpose, after that God had singularly selected three more renowmed Patriarches, Abraham, Isaac, and Iacob, preseruing them by his special grace from idolatrie, and from wicked wayes of most peoples and nations, blessed their seede, not in the whole progenie of the two former, but in Iacob onlie, whom he otherwise named Israel, multiplying his children excedingly, yea most of al (which was most maruelous) in hotte persecution: then bringing them forth of the fornace of Ægypt, in his strong hand, as is recorded in the former age, at last his Diuine Maiestie deliuered to them his perfect and eternal Law, conteyned in two tables, distributed into tenne preceptes, teaching them their proper duties first towards himselfe their God and Lord, then towards ech other. ^{note note} Adding moreouer for the practise and execution therof, other particular precepts of two sortes, to witte, Ceremonial prescribing certaine determinate maners and rites, in obseruing the commandements of the first table pertaining to God: and Iudicial lawes directing in particular how to fulfil the commandements of the second table, concerning our duties towards our neighbours. ^{note note} So we see the whole law is nothing els, but to loue God aboue al, and our neighboures as our selues. The maner of performing al, is to beleue and hope in one onlie Lord God, honour and serue him alone, who made al of nothing, conserueth al, wil iudge al, and render to al men as they deserue, and therfore fully to confirme this point, he beginneth his commandements with expre&esset;e prohibition of al false and imaginarie goddes, saying (Exod. 20. v. 3.) ^note Thou shalt not haue strange goddes, & after threates to the transgressours, and recital of the other nine commandementes, he concludeth (v. 23.) with repetition of the first, saying: You shal not make goddes of siluer, nor goddes of gold shal you make to you. The same is repeted and explaned (Deut. 5.) And in the next chapter Moyses exhorting the people saith: Heare Israel, the Lord our God is one Lord. And God himselfe speaking againe sayth: (Exod. 23.) See ye that I am onlie, and there is no other God besides me. The royal prophet Dauid (2. Reg. 22. and Psalm. 17.) who is God but our God? and in sundrie other places the same doctrine of one God is grounded, confirmed, and established.

The Mysterie of the B. Trinitie, or of three Diuine Persons, is no le&esset;e true and certaine, then that there is but one God, though not so manifest to reason, nor so expre&esset;ly taught in the old Testament, yet beleued then also, and often insinuated, where God is expre&esset;ed by names of the plural number: as Elohim, Elim, Elohe, Saddai, Adonai, Tsebaoth: which import pluralitie of Persons in God, who is but one nature and substance. ^note Distinction also of Persons in God is deduced (Exod. 33.) God saying: I wil cal in the name of the Lord. That is (as S. Augustin and other fathers expound it) the second Person by his grace maketh his seruants to cal vpon God. More distinctly

Salomon. (Psalm. 2.) The Lord said to me: Thou art my Sonne, I this day haue begotten thee. (Psalm. 109.) The Lord said to my Lord: that is, God the Father to God the Sonne: who according to his diuinitie is the Lord of Dauid, according to his humanitie the sonne of Dauid. The same king Dauid maketh mention also of the third Person, the Holie Ghost, praying (Psalm. 50.) Thy holie Spirit take not from me. In the forme of ble&esset;ing the people (Num. 6.) al three Persons seme to be vnderstood in the name of our Lord thrise repeted; our Lord (the Father) blesse thee and keepe thee. Our Lord (the Sonne) shew his face to thee, and haue mercie vpon thee. Our Lord (the Holie Ghost) turne his countenance vnto thee, and geue thee peace.

Of the Incarnation of the Sonne of God, we haue in this age manie prophecies and figures. ^note Moyses cuidently (Deut. 18.) forsheweth that after other prophets Christ the Sonne of God should come in flesh, and redeme mankind, as S. Peter teacheth (Act. 3.) Likewise in his Canticle, and Ble&esset;ing of the tribes (Deut. 32 & 33.) he speaketh more expresly of Christ and his Church, then of the Iewes and thier Synagogue. The starre prophecied by Balaam (Num. 24.) forshewed both to Iewes and Gentiles, that Christ should subdue al nations. Iosue both in name and office was a manifest figure of Iesvs Christ, Also the Iudges, and Kinges, some in one thing, some in an other, most especially king Dauid and king Salomon, were figures of our Lord and Sauiour Iesus Christ. The brasen serpent (Num. 21.) signified Christ to be crucified, as him selfe expoundeth it (Ioan. 3.) Briefly the whole Law was a pedagogue, or conductor to bring men to Christ (Galat. 3.) and by him to know God and themselues: to wit, God omnipotent, al perfect, Creator of al, our Father, Redemer, and Sanctifier: and man his chief earthlie creature; though of himselfe weake and impotent, yea through sinne miserable, yet in nature of free condition, indued with vnderstanding, to conceiue, and discourse; and with freewil, to choose or refuse what liketh or displeaseth him.

For God appointing al creatures their offices, ingraffed in al other thinges inuariable inclination to performe the same, so that they could neither by vertue nor sinne make their state better nor worse then it was created, but ordaining Angels and men to a higher end of eternal felicitie, left their wils free to agree vnto, or to resist his precepts, and counsels. ^note VVherupon Angels cooperating with Gods grace were confirmed in glorie, and some reuolving were eternally damned. Man also offending fel into damnable state, but through penance may be saued, if he cooperate with new grace of our Redemer, which is in his choise to doe, or omitte. As when God gaue his people meate in the desert (Exod. 16.) he so instructed them, how to receiue it and vse it, without forse or compulsion, that he might proue them (as himself speaketh)

Salomon. whether they would walke in his law or no. And after making couenant with them (Exod. 19. Deut. 26.) required and accepted their voluntarie consent: entring into formal contract or bargaine betwen him self and them: he promising on the one partie to make them his peculiar people, a priestlie kingdome, and a holie nation: they on the other partie promising loyaleie, obedience and obseruation of his commandements, saying: Al thinges that our Lord hath spoken we wil doe. For which cause Gods promises are conditional (Deut. 7.) if thou kepe his iudgements, God wil keepe his couenant to thee. Againe most plainly (Deut. 11.) Behold I sette before your sight this day benediction and malediction, and (Deut. 30.) I cal for witnesses this day heauen and earth, that I haue proposed to you life and death, blessing and cursing. Choose therfore life that thou mayest liue. In al which it is certaine that Gods promise being firme, mans wil is variable, and so the euent not necessarie: which made Caleb hoping of victorie to say (Iosue 14.) if perhaps our Lord be with me. Neither doth Gods foreknowledge make the euent necessarie, for he seeth the effect in the cause, as it is voluntarie or casual: yea God knoweth al before, and some times fortelleth thinges, vvhich conditionally vvould happen, and in deed (the condition fayling) come not to passe, as (1. Reg. 23.) ^note God answered, that the men of Ceila would betray Dauid (meaning if he staied there) vvhich they did not; for he parted from thence.

Yet is not man able by this his freedome, nor otherwise of himself, to do, nor so much as to thinke anie good thing but through Gods mere mercie, and grace, geuen him without his deseruing, sufficient to al, and effectual to those that accept it. ^note God also geueth particular grace for special functions; as (Leuit. 8.) to Priestes (Num. 11.) to seuentie ancients, and (1. Reg. 10.) to king Saul.

By vvhich diuine a&esset;istance the commandements of God are possible, as himselfe auoucheth, saying: (Deut. 30.) ^note This commandment that I command thee this day is not aboue thee. Againe; I haue sette before thee life and good, death and euil, that thou mayest loue God, walke in his wayes, and keepe his commandementes.

Workes done by grace and freevvil are good and commendable, Moyses so testifiing (Deut. 14.) This is your wisdome and vnderstanding before peoples. ^note Yea are meritorious: and revvardes are promised for the same (Leuit. 26.) and contrariwise punishments threatned to the transgressours. ^note And Booz knowing revvard to be due for vvel doing, prayed God to render to Ruth (ch. 2.) a ful reward for her wel deseruing. The royal prophet affirmeth (Psalm. 18.) that in keeping Gods preceptes is much reward. and (Psal. 118.) profe&esset;eth that he inclined his hart to keepe them for reward.

Amongst other seruices of God, and meanes of mens saluation, external

Salomon. Sacrifice is of the greatest. ^note And therfore the maner of offering al sortes is at large prescribed in the Law, especially in the seuen first Chapters of Leuiticus. The first and principal was Holocaust, wherin al the oblation was burned and consumed in the honour of God our Soueraigne Lord. ^note The second was Sacrifice for sinne, according to the diuersitie of offences and persones, wherof part was burned, the other part remained to the priestes, except it were for the sinnes of priestes, or of the whole multitude (Leuit. 4.) for then the priestes had no portion, but al was offered to God. ^note The third was pacifique sacrifice, either of thanksgeuing for benefites receiued, or to obtaine Gods fauour in al occurrent nece&esset;ities, and good desires. ^note And of both these sortes one part was consumed in Gods honour, an other part was the priestes, the third was theirs that gaue the oblation. In confirmation of these sacrifices God at first miraculously sent fire to burne them (Leuit. 9.) wherof he had geuen commandment before (Leuit. 6.) that it should be conserued, and neuer extinguished, to teach vs especially of the new Testament, that haue the real Sacrifice, and verie bodie of the former shadowes and figures, to nourish and keepe the fire of charitie, not procured by our owne power, but geuen by God, that it neuer cease, nor be extinguished in our hartes. ^note

Likewise in the same law of Moyses, besides Circumcision instituted before (Gen. 17.) and here confirmed and continued (Leuit. 12. Iosue. 5.) al hostes and sacrifices for sinne (Leuit. 4. 5. 6. and 7.) consecration of Priestes, (Leuit. 8.) and the sacrifices adioyned therunto, also diuers other washinges and purifications of legal vncleannes (Leuit. 14. 15. 16. and 17.) were al Sacraments; signifying either first iustification and remi&esset;ion of sinne, or increase of grace, and puritie; of which sort it is also probable that the Paschal lambe, and Loaues of proposition were sacramentes (Exod. 12. 25.) ^note VVhich multitude S. Augustin comparing with ours of the new Testament, sayth: The people bound with feare in the old law, was burdened with manie sacraments. ^note For this was profitable to such men (saith he) to make them desire the grace, foretold by the prophetes, which being come from the wisdome of God becoming Man, by whom we are called into freedom, a few most wholsome Sacraments are instituted, which hold the societie of christian people vnder one God of a free multitude. But as Christes Sacraments are fewer in number, so they are more excellent in vertue. And to most of these new, the former do answere as figures and shadowes. ^note So to our Baptisme answereth Circumcision, as S. Paul teacheth (Coloss. 1.) that Christians are circumcised in the circumcision of Christ, buried with him in Baptisme. To our holie Eucharist, as it is a Sacrament, did answere the Paschal lambe, & Loaues of proposition, as also Manna, and bloud of the Testament. It was prophechied Psal. 18. Adore his

Salomon. foote stoole: as holie Fathers expound it. ^note And as the same Eucharist is a Sacrifice, it was prefigured by al the old Sacrifices of the law of nature, and of Moyses: as S. Augustin, and S. Leo do proue; and prophecied (Psal. 19.) Be he mindful of al thy sacrifice &c. To the sacrament of holie Orders answered consecration of Priests. Al the ablutions, purifications, cleansinges and oblations for sinne, which in great part were both Sacramentes and Sacrifices, answered to our Sacrament of Penance, which was also prefigured by the second tables of the decalogue. (Exod. 34.) More plainly forshewed by example of particular confe&esset;ion of sinnes and satisfaction (Num. 5. 14. and 29.) Contrition also was no le&esset;e required, as appeareth by the example of king Dauid. 2. Reg. 24. Mariage in the old Testament, though not a sacrament yet signified the Sacrament of Mariage among Christians. But the Sacrament of Confirmation had not anie so answerable a figure, in the old law, which brought not to perfection. Neither Extreme vnction, because the law gaue not immediate entrance into the kingdome of heauen, which defectes were signified by the high priestes entring only once in the yeare into Sancta Sanctorum. Leuit. 16.

Likewise touching practise of holie Rites; diuers vncleannes hindering participation of sacrifices, and conuersation with other men (Leuit. 14.) ^note Degrees of consanguinitie and affinitie, hindering mariage (Leuit. 18.) and sundrie Irregularities excluding from the office of Priests (Leuit. 21.) were figuratiue resemblances of sinnes and censures, and of impediments to holie Orders, and to Mariage, in the new Testament.

To the peculiar seruice of God perteyned also the Tabernacle, with the Propitiatorie, Arke, Cherubims, Table for loaues of proposition, Candlesticke, Lampes, Altares for Holocaustes, & Incense, Vestments for Priestes, a brasen lauer, and other ve&esset;els described Exod. 25. et seq. ^note Al which were kept and carried by the Leuites, resting or marching in the middes of the campe. Num. 2. 3. And when the Land of Chanaan was conquered, the same were fixed in Silo. Iosue 18. whither the people resorted at certaine sette times, and vpon sundrie occasions. From thence long after they tooke the Arke, and often vpon diuers occasions remouing it, made Oratories, or Chappels, wheresoeuer it rested, deuotion increasing, & religious estimation of it in al Israel. 1. Reg. 4. 7. 10. Yea the infidel Philisthims in Azotus seing and feeling the vertue therof, ouerthrovving their god Dagon; and them selues sore plagued, found it best for them to send the Arke home to the Israelites, not vvithout costlie and pretious oblations (1. Reg. 5. & 6) King Dauid most specially honoring it (2. Reg. 6.) VVho further considering that himself dvvelt in a house of cedar, and the Arke of God remained in the tabernacle couered with skinnes, intended to build a more excellent house for God. 2. Reg. 7. But his godlie purpose vvas differred by Gods appointment, and

Salomon. his sonne king Salomon builded the famous Temple in Hierusalem. 3. Reg. 6.

VVhich succeding in the place of the Tabernacle, ech of them (one after the other) was the only ordinarie place of Sacrifice. ^note The law commanding (Leuit. 17.) If anie man of the house of Israel, kil an oxe, or a sheepe, or a goate (towit for Sacrifice, as S. Augustin, and other fathers expound it) and offer it not at the dore of the tabernacle, (afterwards at the dore of the Temple) he shal be guiltie of bloud, as if he had shed bloud. and so shal he perish out of the middes of his people. Neuertheles vpon occasions, and by special reuelation sacrifice was lawfully offered in other places. ^note For so in the time of the tabernacle, Samuel the prophet, offered Sacrifice in Masphath. 1 Reg. 7. And the prophet Elias offered Sacrifice without the Temple, vvhen he conuinced the false prophetes of Baal. 3 Reg. 18. whose fact (as S. Augustin noteth) the miracle sufficiently shewed to be donne by Gods dispensation.

And as peculiar places were dedicated, so also special times were sanctified, and diuers feastes, and festiuities partly ordained before (as the Sabbath. Gen. 2. and Pasch Exod. 12.) were confirmed by the Law (Exod. 20. 23.) and others likevvise instituted (Exod. 23. Leuit. 23. Num. 28, 29. and Deut. 16.) with proper sacrifices for euerie sort. ^note First and most general was the dailie sacrifice of a lambe euerie day twise, at morning and euening (Exod. 29.) which was not properly a feast, but a sacred perpetual office in the tabernacle, and after in the temple. Al the rest were festiual dayes, in which it was not lawful ordinarily to do seruile worke. ^note The first of these was the Sabbath, that is the seuenth and last day of euerie weke, which is our saturday: Kept stil solemnly by the Iewes, euen at this time, in al places vvhere they dvvel; but not by Christians, because the old Lavv is abrogaeed; and vve kepe the next day, which is Sunday, holie, by institution and tradition of the Church. The second, Neomenia, or new moone, in which day they alwaies beganne the moneth; and twelue such monethes made a yeare, by the course of the moone; for by the course of the sunne, the yeare conteineth eleuen dayes more, which in three yeares make aboue a moneth. And so euerie third yeare, and sometimes the second (for it happened seuen times in nintene yeares) had thirtene monethes: and was called Annus embolismalis, being increased by meanes of those eleuen dayes. The third feast was Pasch, or Phase, first instituted at the parting of the children of Israel out of Ægypt, in the ful moone of the first moneth in the spring, in which the Paschal lambe was eaten, as is prescribed; Exod. 12. The fourth feast was Pentecost, or first fruites, the fiftith day after Pasch, when Moyses receiued the Lavv in mount Synai. The fifth, the feast of Trumpets, the first day of the seuenth moneth, in grateful memorie that a ramme sticking by the hornes, vvas offered in sacrifice by Abraham in place of Isaac. The sixth vvas the feast of Expiation, the tenth

Salomon. day of the seuenth moneth; vvherein solemne fast vvas also prescribed from euening of the ninth day to euening of the tenth, for remi&esset;ion of sinnes in general, besides particular sacrifices and satisfaction for euerie sinne, wherof anie man found himself guiltie. ^note The seuenth vvas the feast of Tabernacles, seuen dayes together, beginning the fiftenth of the seuenth moneth, in memorie of Gods special protection, vvhen they remained in tabirnacles, fourtie yeares in the desert. The eight feast vvas of Assemblie and Collection, the next day after the forsaid seuen, in commemoration of vnion in the people, and peaceable posse&esset;ion in the promised land. In this day general collection vvas made for nece&esset;arie expences in the publique seruice of God.

Moreouer the seuenth yeare vvas as a Sabbath of rest (Leuit. 25.) in vvhich no land vvas plowed, no vines pruined, nor those fruites gathered that sprong vvithout mans industrie of the earth. ^note Againe the fiftith yeare vvas peculiarly made holie, and called the Iubiley, or ioyful yeare. In it al bondmen vvere sette free; al inheritances amongst the Israelites, being for the time, sold or otherwise alienated, returned to the former ovvners.

Besides Sacrifices; Sacramentes; holie places, holie times, and manie other sacred things belonging therto; there were yet more ceremonial Obseruances commanded by Moyses law, as vvel perteyning to the seruice of God in that time, as signifying christian life and maners. ^note So certaine beastes, birdes, and fishes were reputed vncleane (Leuit. 11.) and Gods people forbid to eate them; as also that they should not eate anie bloud at al, nor fatte. ^note Leui. 3. The reason of al which vvas not, as though anie creature were il in nature, but partly to auoide idolatrie, partly to exercise them in obedience, and temperance, & partly for that the same thinges signified vices and corruptions, from which Christians especirlly ought to refraine. ^note Likewise Leuit. 19. they were commanded not to sovv their fieldes vvith tvvo sortes of seede; nor to vveare garmentes women of tvvo sortes of stuffe, that they might be more distinguished from Infidels by external signes, and not only by Circumcision, but especially to teach christians to practise simple innocencie, & auoid duble & deciptful dealing. ^note

Al vvhich, and other preceptes as wel moral, as ceremonial and iudicial, vvere most strictly c&obar;manded; the obseruers ble&esset;ed & rewarded, & transgre&esset;ours seuerly threatned vvith great curses (Leuit. 20. 26. Deut. 4. 27. 28.) and diuers actually punished, Exod. 32. three thousand slaine for committing idolatrie. ^note Manie swallovved vp in the earth. (Num. 16.) descending quicke into hel, & manie more burned vvith fire from heauen, for making and fauoring Schisme. ^note Yea by one meanes & other, al that vvere aboue twentie yeares of age, coming forth of Ægypt, except tvvo onlie (Iosue & Caleb) died in the desert, for the general murmur of the people. Num. 11. 14. 25. & 26. Al Israel beaten in battle til one malefactor Achan was discouered & punished. ^note Ios. 7. Al the tribes were punished for suffering publique idolatrie in Dan: and Beniamin

Salomon. almost extirpate, for not punishing certaine malefactours. Iudic. 20. And the vvhole people verie often inuaded & sore afflicted for their sinnes; as appeareth in the booke of Iudges. In particular also diuers were aduanced & prospered for their vertues, as Iosue, Caleb, Phinees, Samuel, Dauid and others. Contrariwise Nadab and Abiu priests were miraculously burnt for offering strange fire, Leuit. 10. One stoned to death for gathering stickes on the sabbath day, Num. 15. King Saul deposed, for presuming to offer sacrifice, & not destroying Infidels (I. Reg. 13. 15.) & Oza, 2. Reg. 6. sodenly slaine for touching the Arke of God, the Lavv forbidding vnder paine of death, Num. 1. v. 51. & 18. v. 7. that none should approch to holie office being not therto orderly called.

Of workes also of Supererogation (called counsailes not preceptes) vve haue examples in vovves, voluntarily made of thinges not commanded; the law prescribing vvhat vovves might be made, & by vvhom. ^note Nu. 30. And Num. 6. a particular rule was proposed to such as of their ovvne accord, vvould embrace it, & a distinct name geuen them, to be called Nazarites, that is, Separate or Sanctified. ^note In which state they vvere to remaine either for a time, limited by themselues or their parents, or perpetually, if they so promised. Iudic. 13. 1. Reg. 1. For so farre as their promise extended, they were strictly obliged to performe. Deut. 23. When thou hast vowed a vow to our Lord thy God, thou shalt not slacke to pay it: because our Lord thy God wil require it: and if thou delay, it shal be reputed to thee for sinne. If thou wilt not promise, thou shalt be without (this) sinne. Pay thy vowes vnto the Highest, Psal. 75. Vow ye, and render (your vowes) to our Lord your God, Psal. 49. The Rechabites aftervvardes had a like rule to the Nazarites; & the same perpetual (Hierem. 35.) neuer to drinke wine, nor to build nor dwel in houses, but in tabernacles, nor sow corne, nor plant vineyardes. ^note VVhich rule though instituted by a man, yet the obseruation therof was much commended & rewarded by God. v. 19. Such distinct state of religious persons, with other states of the church of Christ, were also prefigured (Leuit. II.) by the cleane fishes, of three distinct vvaters, as some holie Fathers do mystically expound that place. ^note To vvitte, the cleane fishes of the sea are the multitude of laypersons, which are dravven out of the sea of this vvorld, and happely found good fishes in our Lords nette. ^note Math. 13. The cleane fishes of the riuers, are the good and fruitful Clergie men, that vvatter the vvhole earth, by teaching Christian doctrin, and ministring holie Sacramentes, vvith other Rites, and Gouerning the whole Church. ^{note note} And the cleane fishes of standing pooles, are the Monastical persons, liuing perpetually in Cloysters, vvhere good soules are alwayes readie for our Lordes table, as S. Bernard teacheth. ^note Much more the more ancient fathers. S. Beda S. Gregorie, S. Augustin, and others explicate innumerable places of holie Scripture mystically, relying therin

Salomon. vpon example of the new Testament so expounding the old. Namely S. Paul teaching (as before is noted) that the whole law was a pedagogue guiding men to Christ, and affirming that al thinges happened to the people of the old Testament in figure of the new.

Leauing therfore to prosecute the same further, which would require a verie great worke, it may here suffice to geue according to the literal sense, a briefe view of certaine other pointes of Religion, practised in this fourth age.

VVhere it is clere, that as Iacob the Patriarch had fortold (Gen. 48.) that Abrahams, Isaacs, and his owne name should be inuocated, so Moyses prayed God for his promise made to them, and for their sake, to pardon the people, saying: Exod. 32. ^note Remember ô Lord Abraham, Isaac, & Israel. And our Lord was pacified, from doing the euil which he had spoken against his people. His diuine prouidence so disposing, that he could be hindered, by such prayers, from that which he threatned. ^note And wheras Moyses did not directly inuocate the holie Patriarches, as Christians now cal vpon glorified Sainctes, to pray for them, the cause of difference is, for that now Sainctes seing God, know in him, whatsoeuer perteyneth to their glorie, which state none before Christ attained vnto. Num 35. v. 25. Deut. 4. v. 12. Againe Protestantes obiect, that for so much as God knoweth al our nece&esset;ities desires, dispositions, and whatsoeuer is in man, it is needles (say they) superfluous & in vaine, that Sainctes should commend our causes. To this we answer, that not only glorious Sainctes, but also mortal men by Gods ordin&abar;ce (by which nothing is done vainely) do such offices, as mediators betwen God and other men, for so Moyses told the wordes of the people to our Lord (Exod. 19.) notwithstanding Gods omniscience, or knowledge of al thinges. Also God expresly commanded Iobs freinds to goe to Iob, promising to heare his prayer for them. ^note As for Sainctes hearing or knowing our prayers made to them, though onlie God of himselfe, and by his owne power, seeth mens secrete cogitations, and therfore is properly called the searcher of hartes (1. Reg. 16.) yet God communicateth this power to prophetes, to see the secrete thoughtes of others; so Samuel knew the cogitations of Saul (1 Reg. 9. v. 20.) And Abias saw by reuelation the coming of Ieroboams wife to him in Silo (3. Reg. 14.) Much more God reuealeth our present state, and actes to glorified soules; vvho are as Angels in heauen (Math 22.) and being secure of their owne glorie, are careful (sayeth S. Cyprian) of our Saluation. Neither is it derogation to God that Saints are honoured, and titles ascribed to them, of interce&esset;ors, mediators, and the like; for such titles are geuen to them not as to God, but by vvay of participation only. ^note So Iudges are called goddes and sauiours (Exod. 21. Iudic. 3.) and Priestes called goddes (Exod. 21.) Praise geuen to God and Gedeon. Iudic. 7. Protection and adoration of Angels is very frequent, Exod. 23. 31.

Salomon. Num. 22. Iosue. 5. Iudic. 2. 6. 13. ^note The names of the twelue sonnes of Israel were grauen in the two chiefe ornaments of the high priest, in the Ephod and Rationale (Exod. 28) Manna was not only reserued as a memorie of Gods singular benefite, but also honorably reposed as a Relique in a golden vessel, and kept in the Arke of God (Exod. 16. Heb. 9.) ^{note note} Iosephs bones reserued and remoued (Iosue 24.) Images of holie Cherubims were made and sette vp together with the Arke, and Propitiatorie in the chiefe place of the Tabernacle, called Sancta Sanctorum (Exod. 25.) An image also of a serpent was made in bra&esset;e for the health of those that were striken by serpentes (Num. 21.) Images also of lions and oxen were made, and sette vnder the foote of the lauer (called a sea) in the Temple (3. Reg. 7.) The honour done to anie holie thing, namely to the Arke (2. Reg. 6.) redounded to Gods more honour, and al this so farre from idolatrie, that quite contrarie, in presence of the Arke the idol Dagon fel to the ground, and broke in peeces. 1. Reg. 5.

Exequies for the dead with weeping and fasting were then practised in the Church, as appeareth by the peoples mourning for Aaron thirtie dayes. ^note Num. 20. Also for Moyses. (Deut. 34.) By the Gabaonites fasting seuen dayes for Saul and his sonnes lately slaine. 1. Reg. 31. Likewise king Dauid with al his court mourning weping and fasting for them. 2. Reg. 1. Al which were to no purpose, if soules departed could not be releiued by such meanes. It moreouer appeareth that the same royal prophet beleued diuers places to be in hel, when he said (Psal. 86) Thou hast deliuered my soule from the lower hel, signifiyng plainly that there is a lower and a higher hel: Which higher the Church calleth Purgatorie. where soules suffer that paine in satisfaction for their sinnes, which remaineth not satisfied before death, & is due after the guilt of sinne is remitted, the law prescribing that besides restitution of damage, sacrifice should also be offered (Leuit. 5. 6. 16.) ^note And Dauid was punished by the death of his child. 2. Reg. 12. & by the plague sent amongst his people 2. Reg. 24. after his sinnes were remitted. He feared also punishment in the other world, yea two sortes and therfore prayed to be deliuered from both, saying: (Psal. 6.) Lord rebuke me not in thy furie, nor chastice me in thy wrath. That is (saith S. Gregorie) Strike me not with the reprobate, nor aflict me with those, that are purged by the punishing flames. And most expresly signifieth also a higher place called hel, saying (Psal. 16) in the person of Christ to his Father. Thou shalt not leaue my soule in hel. ^note From vvhence Christ deliuered the holie Patriarches Prophetes and other perfect soules, resting vvithout sensible paine, & brought them into heauen, vvhither before him none could enter. ^note VVhich vvas also signified by the cities of refuge, whence none might depart to their proper

Salomon. countrie, til the death of the high priest (Num. 35.) & by Moyses dying in the desert, and not entring into the promised land ouer Iordan. Deut. 4. 31. &. 34.

Presupposing the general Resurrection of al men (as a truth knovven by former traditions) king Dauid shevveth the difference of the vvicked, and godlie in that time, saying (Psal. 1.) ^note The impious shal not rise againe in iudgement: nor sinners in the councel of the iust. That is, the vvicked shal not rise to ioy & glorie, as the iust & godlie shal doe.

Of general iudgement is more plainly prophecied, 1. Reg. 2. That our Lord shal iudge the endes of the earth, not that Dauid, nor Salomon, but Christ should raigne in his militant Church, euen to the endes of the earth, and in fine iudge the vvhole vvorld. ^note The same is confirmed Psal. 49. God wil come manifestly our God, and he wil not kepe silence. Fire shal burne forth in his sight. Psal. 95. He shal iudge the round world in equitie, and the peoples in his truth. Psal. 96. Fire shal goe before him, and shal inflame his enemies round about. Againe the same royal prophete (Psalm. 48.) describeth the future and eternal state of the damned saying: as sheepe (creatures vnable to helpe themselues) they are put in hel, death shal feede vpon them. Of the blessed he addeth: And the iust shal rule ouer them in the morning, that is, in the resurrection, and Psal. 149. The Sainctes shal reioyse in glorie, they shal be ioyful in their beddes (in eternal rest.) The exaltations (prayses) of God in their throate, and two edged swordes in their handes: to doe reuenge in the nations, punishments among the peoples. ^note To bind their kinges in fetters, and their nobles in yron manicles. That they may doe in them the iudgement that is written: This glorie is to al his Sainctes. And much greater glorie belongeth to Sainctes: for this is but accidental, vttered according to vulgar capacitie. The e&esset;ential and perfect glorie, which no eye hath seene, nor eare hath heard. nor hart can conceiue, consisteth in seeing God. Among accidental glorious giftes, the foure dowries of glorified bodies are especially prefigured: Impassibilitie by the wood Setim, wherof the Arke was made (Exod. 25.) ^note Agilitie and Penetrabilitie in some sorte by Dauids quicknes against Goliath, and his conueying of him self into Sauls campe and forth againe (1. Reg. 17. and 26.) but a more plaine figure of Claritie was in Moyses face (Exod. 34.) which by his conuersation with God, became more glorious then mortal eyes were able to behold, glistering and shining as most splendent light through christal, described as if his skinne had benne a clere horne, appearing and spreading beames like the sunne, proceding from the beautie of his soule, so that none of al the people could looke directly vpon him, except he couered his face.

Salomon.

Thus much concerning particular pointes of faith and religion. ^note And it is no le&esset;e euident, that the vniuersal Church and Citie of God stil continued: yea was more visible, and conspicuous to the whole world then before. First by Gods maruelous protection therof in the desert, and famous victories and conquestes of the land of Chanaan. And by the excellent lawes geuen to this people; which al nations admired, and none had the like. Deut. 4. For in this fourth age, besides other lavves and preceptes, the spiritual and temporal States were more distinguished, and the Ecclesiastical Hierarchie especially disposed in subordination of one supreme head, with inferiour gouerners, ech in their place and office, for edification of the whole bodie. ^note For Moyses being chief ruler and conductor of the Israelites out of Ægypt, receiued and deliuered to them the written Law (Exod. 20.) And for obseruation and conseruation therof by Gods expre&esset;e appointment (Leuit. 8.) consecrated Aaron the ordinarie High priest, himself remayning stil extraordinarie Superiour, also aboue Aaron. And after Aaron be consecrated in like maner his sonne Eleazar high priest and successour to his father (Num. 20.) ^note To whom succeded others in this order (1. Paralip. 6.) Phinees, Abisuë, Bocci, Ozi, Zacharias, (otherwise 1. Reg. 1. called Heli) Meraioth, Amarias (otherwise Achimelec, whom Saul slew, 1. Reg. 22.) Achitob (othervvise Abiathar, vvho vvas deposed, 3. Reg. 2.) and Sadoc, in vvhose time the Temple vvas founded.

To these vvere adioyned other Priestes, also consecrated in a praescript forme (Leuit. 8.) and Leuites ordayned to a&esset;ist in lower and distinct offices (Num. 3. & 4.) ^note In the first degree the Caathites, vvhose office was to carrie the Sanctuarie, and vessel therof vvrapped vp by the priestes, but vvere forbid in paine of death, to touch them, or to see them. In the second degree the Gersonites; vvho carried the cortines and couers of the Tabernacle, and vessel of the Altar. In the third degree the Merarites; vvho carried the bordes, barres, and pillers, vvith their feete, pinnes, cordes, and other implementes of the tabernacle; euerie one according to their office and burdens, Num. 4. v. vlt.

But in the temporal state and gouernment Iosue of the tribe of Ephraim succeeded to Moyses (Num. 27. Deut. 3. &. 34.) ^note And after Iosue were diuers interruptions of succession, with gouerners of diuers tribes, and change of gouernment, from Dukes to Iudges, and from Iudges to Kinges. For after Iosues death the people being sore afflicted by inuasions of Infidels, God raised certaine special men, with title of Iudges to deliuer and saue them. ^note First Othoniel of the tribe of Iuda; then Aod of Beniamin; after him Samgar (the Scripture not signifying of what tribe) then Barach with Debora of Ephraim; Gedeon of Manasios; Abimelech, his baser sonne, an vsurper; Thola of Issachar; Iair, and Iephte of Mana&esset;es;

Salomon. Abesan of Iuda; Aialon of Zabulon; Abdon of Ephraim; Sampson of Dan; and Heli, who was also high priest of Aarons stocke, otherwise called Zaraias (1. Paralip. 6.) and Samuel also of the tribe of Leui a Prophet. In his time the people demanding and vrging to haue a King, Saul of the tribe of Beniamin was annointed. ^note 1. Reg. 10. But for transgre&esset;ing Gods commandments, especially for exercising spiritual function without warrant (1. Reg. 13.) and not destroying idolaters (1. Reg. 15.) was deposed, and Dauid of the tribe of Iuda was annointed King; who after manie great trubles, po&esset;e&esset;ed the whole kingdome, and died in peace, leauing his sonne Salomon inuested and annointed king in his throne.

The Church being thus established in distinct states and orders, albeit there were manie imperfections in al sortes of persons, and great sinnes committed, yet God so punished offenders, and chastised the whole people, that he stil conserued, the greatest, or chiefe part, in true faith and religion. ^note For whiles they were in the desert, they murmured very often against God, and his Ministers their Superiours. (Exod. 17. Num. 11. 14. 20. 21.) ^note Manie fel to idolatrie (Exod. 32.) ^note Aaron not free from cooperating in the peoples sinne. Nadab and Abiu Aarons sonnes, and consecrated priestes, offered strange fire (Leuit. 10.) ^note Core Dathan and Abiron, with their complices made a great schisme (Num. 16.) Manie committed carnal fornication with Infidels; and where therby drawen to spiritual (Num. 25.) ^note Of which and other like sinnes the Psalmist speaketh (Psal. 94.) exhorting his people not to harden their hartes, as in the desert their fathers had tempted God. Fourtie yeares was I offended (sayth God) with that generation, and sayd: They alwayes erre in hart. And therfore he sware in his wrath: that the same generation should not enter into the promised land of Chanaan: but their children entred and possessed it. Num. 14. Iosue. 3.

Againe the people falling to idolatrie and other sinnes, were afflicted and sore pressed by forraine enemies, but repenting were deliuered and saued by certain capitaines called Iudges and ^note Sauiours: as appeareth in the booke of Iudges. ^note They had also tribulations by some of their owne nation, for among the Iudges one (called Abimelec) was a tyrannical vsurper. (Iudic. 9.) Saul their first King falling from God vniustly persecuted Dauid. 1. Reg. 18. & c.) Ambittous Absolom rebelled against the King his father. (2. Reg. 15.) and Seba of the tribe of Beniamin raised an other rebellion (2. Reg. 20.) Likewise Adonias, a&esset;isted by Abiathar the high priest, and by Ioab general of the armie, pretended to reigne his father Dauid yet liuing, to preuent Salomon of the kingdom (3. Reg. 1.) So God both shewed his iustice, in suffering such afflictions to happen, for punishment of sinne: and his mercie, in sauing his Church from ruine.

Moreouer for preseruati&obar; of the Church, there were diuers diuine Ordinances

Salomon. prouided by the law. ^note For first al were strictly commanded, not to c&obar;municate with Infidels in their idolatrie (Ex. 23.) nor with Schismatikes in their schisme (Nu. 16.) but to destroy al Idolaters (Num. 33.) and shunne al nouelties in religion, as a sure marke of idolatrie, or false doctrine (Deut. 13.) Further to conserue vnitie there was but one Tabernacle, and one Altar for Sacrifice, in the whole people of Israel. VVherupon when the two tribes and halfe, on the other side Iordan, had made a seueral altar, al the tribes that dwelt in Chanaan, suspecting it was for sacrifice, sent presently to admonish them, and prepared to make warre against them, except they destroyed their new altar, but being aduertised that it was only an altar of monument, and not for sacrifice, were therwith satisfied. (Iosue. 22.) Afterwards the tribe of Dan, setting vp idolatrie, and the other tribes not correcting it, they were al punished. VVhich happened by occasion of an other enormous sinne, committed and not corrected in the tribe of Beniamin. For the other eleuen tribes making warre against them for this iust cause, yea by Gods direction, and warrant, yet had the worse, susteyning great slaughter of men in two conflictes; and in the third Beniamin was almost destroyed. Iudic. 20.

Finally for decision of al controuersies and ending of strife, the High Priest was expresly ordayned supreme Iudge, (Deut. 17.) ^note And al were commanded in paine of death to submitte their opinions, and obey his sentence: with promise of Gods a&esset;istance, wherby his definitions were certaine and infallible. For in consultations of doubtes, and difficult cases, God inspired him with doctrine of veritie (Exod. 28. 29. Leuit. 8. Num. 3. 7. 9. 1. Reg. 23, 30.) VVhich iudgement Seate Christ admonished the Iewes to repayre vnto and folow (Math. 23.) though the Iudges themselues did not the thinges which they taught. In so much that Caiphas, through this a&esset;istance of Gods spirite, being otherwise a wicked man, yet pronounced the truth, That one must die for the people. VVhich therfore S. Iohn the Euangelist ascribeth to his Chayre and office, because he was High priest that yeare. Ioan. 11.

Seing then Gods prouidence and continual a&esset;istance was so clere, and assured in the Church of the old Testament, much more is the Church of christ builded vpon a sure rocke, assured of his perpetual assistance, and always preserued from erring in Faith, or in general practise of Religion. ^note And that by Gods like assured ordinance of one supreme head and Iudge, S. Peter, & his Successour: for vvhom our Sauiour prayed, that his faith should not faile. Further commanding him, that he should confirme his brethren. Al vvhich vve see is performed in the Succe&esset;ours of S. Peter, vvheras the successours of the other Apostles, are al failed long since. The same most a&esset;ured stabilitie of the Church of Christ, as further confirmed by the whole Lavv and Prophetes. Namely, Deut. 32. and 33. vvhere Moyses fortelleth more povver and grace in the Church, to be collected in the

Salomon. Gentiles of al nati&obar;s, then euer vvas in that of the Israelites or Iews. Likewise, 1. Reg. 2. The same vvas both prefigured and prophecied by holie Anna: The hungrie (those that desire Gods grace and glorie) are filled: vntil the barren woman (the Church of the Gentiles) bare verie manie: & she that had manie children was weakned. Shewing that the Church of the Iewes had manie, vntil the plenitude of Gentiles much more abounded. Wherfore the Psalmist inuiteth al nations to praise God, saying: Psal. 116. Praise our Lord al ye Gentiles: praise him al ye peoples. Also 2. Reg. 7. God promised Dauid, saying: Thy Kingdome for euer before thy face, and thy throne shal be firme continually. which was not verified in Dauids temporal kingdome. ^note For it was quickly diuided, after Salomons death, and a smal part left to his sonne Roboam. And after the captiuitie in Babilon, his seede had onlie title and right without posse&esset;ion of royal throne. Againe 2. Reg. 22. The same royal prophet in his Canticle of thankesgeuing, and last prophetical wordes (chap. 23.) much preferreth the spiritual kingdome of Christ, before the earthlie kingdome of the Iewes. But most specially and plainly in the Psalmes. Psal. 2. Why did the Gentiles rage, & peoples meditate vaine thinges? Signifying that the furie of al aduersaries rageth in vaine, against Christ and his Church. ^note For, I am appointed, by him (sayth Christ of his Father) king ouer Sion, his holie hil. I wil geue thee (sayth God to his Sonne) the Gentiles for thine inheritance, and thy possession the endes of the earth. Psal. 17. A people which I knew not, hath serued me. Psal. 44. The Queene (the Church) stood on thy right hand in golden rayment, compassed with varietie; of vertues, and diuers sortes of holie profe&esset;ions. Psal. 47. Mount Sion is founded with the exultation of the whole earth. For euer and euer he (Christ) shal rule vs euermore. Psal. 86. Glorious thinges are sayd of thee, ô citie of God. But omitting innumerable other such textes, the 88. Psalme conteyneth a large prophecie of Christ and his Church, where S. Augustin geueth vs this brief admonition. Christiani estis, Christum agnoscite. You are Christians, agnize Christ. I wil put (sayth God) his hand in the sea, Christs dominion in the Gentiles, and his right hand in the riuers; al sortes shal serue him. He shal be high aboue the kinges of the earth. Of the Church he addeth: I wil put his seede for euer and euer, and his throne as the dayes of heauen. Neither do sinnes frustrate this promise of God, therfore it foloweth: But if his children shal forsake my law: and wil not walke in my iudgements. If they shal profane my iustices, and not keepe my commandements; VVhat then, wil Christ for al this abandon his Church, as he did the old Synagogue, of which God sayth: Deut. 32. ^note They haue prouoked me in that which was no God: and I wil prouoke them, in that which is no people? Not so. How then? I wil

Salomon. visite, sayth our Lord, their iniquities with a rodde, and their sinnes with stripes. But my mercie I wil not take away from him. This is a strong Firmament (sayth S. Augustin) God promiseth, yea sweareth, and vvil not lie to Dauid, that his seede shal continew for euer. His throne as the Sunne in Gods sight, and the Moone perfected for euer. So this great Doctor sheweth by holie Scriptures against the Donatistes, and in them against Protestantes, that the militant Church of Christ hath beene stil, and shal be visible, during this transitorie world.

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