One and the same Church and Religion begunne in the first age of the world, and continued in the second, became more and more conspicuous in the third. ^note For in this age not only the same principal and particular pointes of faith, were beleued and professed, but also the number of profe&esset;ors encreased and partly by separation of place and abode, and specially by diuersitie of maners, outward rites, and conuersation were more distinct from infidels then before: as vve shal now shew by the sacred historie of that time. VVhich beginneth with Abrahams going forth of his countrey of Chaldea, about 2024. yeares from the beginning of the vvorld, in the 75. yeare of his age.

From which time forward God often appeared to him, and after him to Isaac and Iacob, in the title of El Saddai, that is, God Almightie: Creator of al things, Lord, God, most high, Possessor of heauen and earth (Gen. 14.) ^note To Moyses more familiarly (Exod. 3.) in his most proper name, He which is. In the name of foure letters, which the Iewes count ineffable. And in diuers other names, al shewing One, Eternal, Omnipotent, infinite Maiestie, Of whom al other things depend, and haue their being, himselfe independent of any other thing.

This one diuine nature, and indiuisible substance is (aboue al reach of reason) three in Persons: represented to Abraham (Gen. 18) by three Angels, in forme of men, vvhom, by special instinct of God, he adored as one: and first spake vnto them as to one: Lord if I haue found grace in thy sight, goe not past thy seruant; and by and by as to manie: VVash yee your feete. ^note In like maner Moyses sometimes speaketh plurally as of manie; There appeared to him three men, they saied: VVhere is Sara? sometimes singularly; He said: I wil come. So Lot (Gen. 19.) spake to two Angels representing the Sonne of God, and the Holie Ghost, one God with the Father, first as to manie, I besech you my Lordes, turne into the house of your seruant; after as to one: I besech thee my Lord, because thy seruant hath found grace before thee. VVho likewise answered as one only: I haue heard thy prayer. Againe Moyses sheweth distinction of Persons in God, saying (v. 24.) Our Lord rained from our Lord. Iob also (who liued in this age) and his frendes professed and serued the same one God, auouching him to be the onlie God and Lord, that geueth and taketh away (Chap. 1. 2.) He the maker and peculiar Keeper of men. He that taketh away sinne, and iniquitie (c. 7.) He that doth great things, incomprehensible, and meruelous,

wherof there is no number, (c. 9.) And that with termes appropriated to the three diuine Persons (c. 26.) ^note In his strength sodainly the seas are gathered togeather, and with his wisedom he stroke the proud man. His Spirite hath adorned the heauens. The same Mysterie of pluralitie of Persons in one God is more clere by the Hebrevv text chap. 30. v. 11. and 35. v. 10. where the same actions are ascribed to God, as to one, and as to manie.

But most euident are the promises, figures, and prophecies of Christ our Redemer. ^note For besides present abundance of riches, promise of great progenie, and that the same should po&esset;esse the fruitful Land of Chanaan (three special ble&esset;ings of the old Testament) God promised Abraham a farre greater thing (Gen. 12.) that in his seede al nations and kindreds of the earth should be blessed. In confirmation whereof, God also changed his name Abram (high or noble father) into Abraham (Father of manie nations, Gen. 17. And so he was natural father of foure great Kingdomes, Ismaelites, Madianites, Idumeans, and Israelites: but spiritual father of manie more, to wit, of al that beleue in Christ, Iewes and Gentiles, from that time to the worlds end. The same promises of po&esset;e&esset;ing Chaanan and of Christ vvere renevved and confirmed to Isaac. (Gen. 26.) in like sorte to Iacob (28.) for they pertained not to Ismael, nor to the other sonnes of Abraham, nor to Esau. ^note Moreouer Christ, our Redemer and deliuerer from sinne, and captiuitie of the diuel, was prefigured by Abraham, at last deliuering those from captiuitie, who otherwise endeuoring to shake of the yoke of Cordorlahomor, fel further into subiection and bondage (Gen. 14.) ^note Also Melchisedech, King and Priest, of vnknowen generation, extraordinarie vocation, without predece&esset;or, or succe&esset;or, prefigured Christ King and Priest for euer, who not by succe&esset;ors, but by Priests his vicars, perpetually exerciseth al Priestlie functions. ^note Likewise Isaac borne aboue the common course of nature (Gen. 21.) singularly beloued of his father, carying wood on his back for the sacrificing of himselfe (22.) ^note Iacob flying his brother Esau (27.) hardly treated by Laban, (31.) yet alwayes inuincible against his aduersaries, (32.) ^note Ioseph hated of his brethren, sold and deliuered to Gentiles, (37.) ^note By them also persecuted, (39.) but afterwardes aduanced, and called the Sauiour of the world, (41.) Iust Iob vehemently afflicted; Moyses hidden for a while, then exposed to danger, and thence deliuered: afterwards manifesting him selfe to his brethren, by them reiected, bewrayed, and flying from Pharao (Exo. 2.) returning againe (Exod. 3. 4. &c.) and at last deliuering the Israelites from bondage of Ægypt (Exo. 14.) ^note And manie other things, as the ramme sacrificed in place of Isaac (Gen. 22.) the ladder of Iacob (Gen. 28.) Iosephs scepter (47.) Aarons rodde (Exo. 7.) Paschal lambe (12.) prefigured Christ, borne of a Virgin; the onlie Sonne of God; sometimes hidden, other

times conuersant with men, hated, persecuted, sold, betraied; vvho caried his ovvne crosse, was sacrificed, vanquished al his enimies, aduanced, and acknowledged the true Sauiour of the world; Redemer and deliuerer of mankind, from seruitude, slauerie, thraldome, and bondage of sinne, death, and the diuel. ^note Againe Abraham prophecied that of his seede Christ our Sauiour should be borne, when he saied to his seruant (Gen. 24.) ^note Put thy hand vnder my thigh, that I may adiure thee by our Lord God of heauen & earth, that is, by Christ, who should come of his loynes, as S. Hierom (Tradit Heb. in Gen. et explic. Psal. 44.) S. Ambrose (li. 1. c. 9. de Abraham) and S. Augustin (q. 62. in Gen. et li. 16. c. 33. ciuit.) expound it. More euidently Iacob (Gen. 49.) The scepter shal not be taken away from Iudas, and a duke of his thigh, til he do come that is to be sent, and the same shal be the expectation of the Gentiles. Iob as planely: I know that my redemer liueth. Moyses foreknowing that Christ the true Redemer, and chiefe Lawgiuer should be sent, praied God to hasten his mi&esset;ion, saying: I besech thee Lord, send whom thou wilt send. (Exod. 4.)

External Sacrifice was frequent and solemne, as the soueraigne homage to God. ^note And manie Altares erected by Abraham for that purpose (Gen. 12. 13. 15. 22.) Vnbloudie, in bread and wine by Melchisdech (Gen. 14.) other liquide sacrifices (Gen. 35. v. 14) offered by Iacob, with dedication of the place called Bethel: the house of God: which he also before hand promised by vow (Gen 28.) ^note Diuers other Sacrifices offered by Isaac, and Iacob (Gen 26. 31. 33. 36.) By Iob and his frends (Iob. 1. & 42.) by Moyses, Aaron, and other ancients of Israel. (Exod. 12.) Al which consequently shew Priesthood, whose proper office is to offer Sacrifice, though amongst al the aboue named, onlie Melchisedech was called a Priest. ^note And among the gentiles we finde that Putiphar (Gen. 41.) and Iethro (Ex. 3.) whose daughters Ioseph and Moyses maried) were called Priests, or as the word Cohenim doth also signifie, Princes, for they were great and eminent men in their countries. ^note At least those that by special priuilege were exempted from selling their landes to Pharao, and had notwithstanding prouision of mantenance in time of dearth (Gen. 47.) were properly called Priests, for such function as they had in seruing their idols. For where vvas true and right Sacrifice, there vvere also right Priests, and vvhere Idololatrical sacrifice there were like Priests, and vvhere no external sacrifice at al (as amongst Protestants) there are no Priests, but ministers only. ^note

In this age also (long before Moyses) the Sacrament of Circumcision vvas giuen to Abraham, for distinction of Gods selected and peculiar people, and for remedy of original sinne, in the male sexe of Abrahams seede, and others of his communitie. ^note In the other sexe, and other generations, former remedies of sacrifice, or other profe&esset;ion of faith were auailable. For other sinnes, not

only internal repentance was nece&esset;arie, which vvas euer principally required (& therfore Ioseph dealt so seuerly vvith his brethen, til they had hartie sorow and contrition for their sinnes) but also certaine external purifications, as vvashing and changing garments, vvere ordained. (Gen. 35.) ^note Mariage though not then a Sacrament, yet was religiously regarded, with special care of faith and religion in the choise of persons, (Gen. 24. 27, v. 46. c. 28. v. 1.) and of certaine degrees of consanguinitie and affinitie. ^{note note} Adulterie was punishable by death (Gen. 38.) and in no wise counted lawful, no not among the heathen. (Gen. 12. 20. 24. 26. 29. 34. 39.) Pluralitie of vviues in some persons and cases, lawful in the lavv of nature (Gen. 16. 25. 29.) as also afterwards in the lavv of Moyses, not in the law of grace, nor euer pluralitie of husbands. ^note

Spiritual ble&esset;ing, a preeminence of greater persons, so Melchisedech blessed Abraham (Gen. 14.) Isaac ble&esset;ed Iacob (c. 27.) and Iacob his sonnes (c. 49.) and the sonnes of Ioseph, with imposition of handes, and framing the forme of a crosse (48.) ^note Other Ceremonies of oyle and wine (Gen. 28. 35.) sprinkling the bloud of the Paschal lambe, eating the lambe standing with their loynes gyrded, shooes on their feste, staues in their handes, and with speede (Exo. 12). Musical instruments in Diuine seruice. (Exod. 15.)

Christes Baptisme prefigured by Circumcision, (Gen. 17.) for Christians are circ&ubar;cised (saith S. Paul) in the Circumcision of Christ, buried with him in Baptisme. ^note Also by the cloude vvhich stoode betwene the Ægyptians and Israelites, lightning the night on the one side (tovvards Gods people) dark on the other (tovvards their enemies) and by the redde sea, vvhich saued the children of Israel, and drovvned the Ægyptians (Exo. 14.) Al were baptised in the cloude, and in the sea. So the bread and vvine offered by Melchisedech, the Paschal lambe, and the vnleauened bread prefigured the B. Sacrament, and Sacrifice of Christs bodie and bloud, in formes of bread and wine. ^note Iacob also prophecied of this most excellent Mysterie (Gen. 49.) He shal wash his stole in wine, and his cloke in the bloud of the grape. In like sorte Melchisedechs Priesthood was a plaine figure of Christs Priesthood, who first by himself consecrated and offered his ovvne bodie and bloud, and stil doth the same by his Priests handes of the new Testament. ^note

Diuers other Rites were knovven and obserued by Tradition. ^note So Abraham paied Tythes to his spiritual Superior (Gen. 14.) taught his children and familie to keepe the way of our Lord, and doe iudgement and iustice, (Gen. 18. v. 19.) Isaac and Iacob kept and taught the Ordinances, Preceptes and Ceremonies of their ancesters, vvithout Lavves or precepts vvritten (Gen. 26.) ^note Iudas commanded his second sonne to take the widovv of his brother deceased without children (Gen. 38.) The children of Israel abstained from eating the sinevv of the thigh, in remembrance that the sinew of Iacobs thigh was shrunke (Gen. 32.).

Freewil in men proued, by that Iosephs brethren in selling him thought euil, not moued nor inclined therto by God, who had no part in their euil thought, but turned it to good. ^note (Gen. 50.) by Gods threatning Pharao (Exo. 8.) If thou wilt not dismisse Israel. VVhich were vniust if Pharao could not doe otherwise. Likewise by that Pharao often changed his mind, sometimes promising to dismisse the Hebrewes, and againe refusing to doe it, which sheweth (saieth Theodoret) freewil of the mind: and by Gods preuention of tentations, leading the Israelites not the neerest way, but by the desert, lest perhaps it would repent them; and they would returne into Ægypt (Exod. 13.) Mans consent therfore is free notwithstanding Gods wil, direction, and commaundement. ^note And so his industry is required in his dailie affaires, and then to relie on Gods prouidence, otherwise only to expect Gods wil, operation, or protection, man himself endeuoring nothing is to tempt God. Therfore Abraham (Gen. 12.) Isaac (c. 26.) Iacob (ca. 32.) and the parents of Moyses (Exo. 2.) being in feare and distre&esset;e vsed al prudence to auoid imminent dangers, albeit they had special reuelations of safetie and happie succe&esset;e. Neither doth God euer tempt anie man to sinne, but proueth his seruants and maketh them knowen to the world for example of others, and their owne merit. Gen. 22. Iob. 1. 2. &c. ^note

Onlie faith doth not iustifie, nor workes without faith, but both together do iustifie, and are meritorius: so Abraham beleued God because he is omnipotent and truth it selfe, and it was reputed to him vnto iustice (Gen. 15.) but this faith was not sole, for it had hope, loue, obedience, and other vertues adioyned, and so his beleuing was an act of iustice. ^note In like maner Abraham was iustified by workes, offering Isaac his sonne vpon the Altar (Gen. 22.) but this worke presupposed faith, that God is able to raise euen from the dead. So by workes faith is consummate. By hospitalitie Abraham and Lot vnawares receiued Angels to harbour. (Gen. 18. 19.) Abraham was perfect according to perfection of this life. (Gen. 17.) most highly commended for foure more notorius actes proceding of two special vertues faith and obedience. ^note The first was his prompt obedience, in leauing his countrie and kindred, going he knew not whither, nor how farre, simply and cherfully expecting Gods further direction, when to goe, and where to abide, (Gen. 12.) The second was his excellent faith presently beleeuing Gods promise (which by al humane reason semed vnpo&esset;ible) that he should haue innumerable progenie (Gen. 15.) The third was, that he did not only most sincerly and religiously serue God, but also taught his posteritie so to do, as God himself testifieth of him, saying: I know that he wil command his children, and his house after him, that they kepe the way of the Lord, and do iudgement and iustice. (Gen. 18.) The fourth was that most heroical act of obedience, admirable

to al ages, being readie to kil, and sacrifice his owne most dearly beloued sonne Isaac. ^note For which God sware by himself, that he would manie waies blesse him, because (saieth God) thou hast obeyed my voice (Gen. 22.) He prayed for Sodom, and had preuailed, if tenne iust persons had benne found in that citie (Gen. 18.) ^note And Lot was deliuered from thence for Abrahams sake (Gen. 19.) Isaac was also of most sincere mind, deuout to God, exercised himself in meditation or mental prayer (Gen. 24.) obtained by prayer his desire of i&esset;ue. (Gen. 25.) ^note Likewise Iacob is described in the holie text a plaine (or sincere and innocent) man. (Gen. 25. v. 27.) patient and constant in tribulations. (Gen. 29. 31. 32. 33.) ^note He lawfully purchased Esaus consent of the firstbirthright. (Gen 25. v. 31.) He neither lied, nor otherwise sinned, when he answered his father that he was Esau his first begotten sonne (Gen. 27.) but spake truth in mystical sense, agreable to Gods wil and ordinance, who so transposed Isaacs ble&esset;ing from Esau to Iacob. ^note VVhich Isaac at length vnderstanding, conformed him self therto, and confirmed the same (v. 33. & ch. 28.) giuing Esau such contentment as he could of temporal ble&esset;ings. Ioseph is renowmed for al vertues, euen from his youth to his death (Gen. 37. 39. 50.) ^note Iob Was simple and right, fearing God and departing from euil, a iust and innocent man, both before and in his tribulations, not sinning with his lippes: neither spake he anie foolish thing against God (ch. 1.) yea more afflicted retained innocencie (ch. 2.) and finally God receiued his prayer for others, and restored al his lo&esset;es duble. (ch. 42.) ^note Moyses a most special selected Prophet, the meekest man on the earth, of singular zeale seuerly punished sinne, but with al most charitably prayed God to forgiue the people and conserue his Church. ^note

God of his mere mercie electeth al those, whom he wil iustifie and saue, offering al sufficient grace, iustly leaueth some obstinate sinners in state of damnation, (Gen. 25. Exo. 7.) ^note His predestination, foreknowledge and promise, do not exclude but include the meanes, wherby his wil is done in the iust (Gen. 25. 37. 45. 50.) Neither is Gods reprobation the cause of anie mans damnation, but mans owne sinne the proper cause, both of reprobation & damnation. ^note For example, Pharao & his people enuying, vainly fearing and for their religion hating, and persecuting the children of Israel, by oppre&esset;ing them with vnsupportable laboures, by commanding secretly to kil their infants, and that not succeding, by a new decree to drowne them (Exo. 1.) were mercifully after long conniuence, admonished by Gods legates in his name quietly to permit his people to serue him; but they wilfully contemned this gentle admonition, Pharao proudly and insolenrly answering: Who is the Lord, that I should heare his voice, and dismisse Israel? I know not the Lord, and Israel I wil not dismisse. (Exo. 5.) So

they hardned their owne hartes, and more greuously afflicted the faithful. God permitting the wicked to liue, and prosper for a time in this world, not punishing them so much as they deserued, nor mollisying their hartes, not illuminating their vnderstanding vnto effectual conuersion, but iustly permitting them to persist in obstinatie (Ex. 7. 8. 9. 10. & c.). ^note

Protection of Angels & inuocation is proued, (Gen. 24. 32. 48.) ^note Patriarches names also inuocated (c. 48. v. 16.) Isaac was ble&esset;ed & prospered for Abrahams sake, because Abraham obeyed Gods voice, kept his precepts & c&obar;mandements, obserued his ceremonies & his lawes. (Gen. 26.) Iosephs rodde adored by Iacob. (Gen. 47.) ^note Moyses commanded to put of his shooes, because the place was holie (Exod. 3.) Swearing by creatures lawful, and some times more conuenient, then immediatly by God him selfe (Gen. 42.) ^note Likewise Ominous speach. (Gen. 24.) and Dreames, (Gen 37. 40. 41.) are sometimes lawfully obserued, and are from God. Idols alwaies vnlawful, but not al Images (Gen. 31. 35.) Reliques to be reuerently vsed, as Iosephs bodie conserued in a coffin in Ægypt, (Gen. vlt.) translated by Moyses (Exo. 13.) and so brought into Chanaan, and layed with other Patriarches in Sichem. Going bare foote to holie places an act of religious reuerence, and deuotion. (Ex. 3.) The signe of the cro&esset;e vsed by Iacob. (Gen 48.) a figure of Christs crosse. The wood cast by Moyses into the bitter water, and making it sweete (Exo. 15.) an other figure therof.

Funeral obsequies were obserued by Abraham for his wife Sara (Gen. 23.) with mourning and weeping for her, according to the qualitie of so holie a person, who it is like needed not other satisfactorie workes as Saul and Ionathas, and others slaine in battel, for whom Dauid and his court did not only mourne and weepe, but also fasted til euen. ^note He also bought a field with a duble caue, where he buried her, dedicating it for this peculiar vse, and both himself, and Isaac, Iacob, Rebecca, and Lia were there buried. (Gen. 49. v. 31.) ^note Ioseph with al his brethren mourned for their father Iacob, first fourtie dayes in Ægypt, then carying him into Chanaan, celebrated the exequies other seuen dayes (Gen. 50.) ^note His particular digging of his owne graue (v. 5.) and both his and Iosephs special charge to be buried amongst their ancesters, and the translation of al the twelue sonnes of Iacob, into Sichem, confirme the desire of burial in one place rather then in an other, to be agreable to nature, and holie Scriptures. ^note

Touching the soules departed, euen the most perfect, went into the lower partes, generally called Hel. But some were in rest, others in paines, according to their desertes, none in heauen before Christ. As S. Hierom (comment in Osee. 13. et Eccles. 3.) proueth by Iacobs vvordes (Gen. 37.) I wil descend vnto my sonne into hel. by Iobs lamentation (ch. 7. et 17.) that al (good and bad) were retained in hel, saying! If I shal expect,

hel is my house, and in darknes I haue made my bed. VVhich place or receptacle of such Saintes, as Iacob and Iob, vvas doubiles farre distant from hel of the damned, for betvven Lazarus in Abrahams bosome and the glutton intorments, is a great chaos (or large space) and yet the highest of these places is called hel.

In respect of Resurrection, the same Iacob called his life in this world a pilgrimage (Gen. 47.) and Iob, (ch. 7.) a warfare vpon earth: profe&esset;ing expre&esset;ly (ch. 19.) ^note In the last day I shal rise out of the earth. And I shal be compassed againe with my skinne, and in my flesh I shal see God. Our B. Sauiour also proueth the Resurrection, because the God of Abraham, Isaac, and Iacob (Exo. 3.) is God of them, not as they are dead, but as they are liuing, and to returne againe to life in bodie and soule together. Of general Iudgement Iob saieth (ch. 31.) ^note What shal I doe when God shal rise to iudge? and when he shal aske, what shal I answere him? And Eliu (ch. 34.) saieth: The omnipotent wil render a man his worke, and according to the waies of euerie one, he wil reeompence them. Sodom and Gomorra (Gen. 19.) were example (faith S. Peter. and S. Iude) of eternal pnnishment in hel fire. ^note

Of eternal life Iacob professed his hope (Gen. 49.) saying: I wil expect thy saluation ô Lord. And Moyses (as S. Paul testifieth) denied him selfe to be the sonne of Pharaoes daughter, esteming the reproch of Christ greater riches, then the treasure of the Ægyptians. For he looked vnto the reward. Thus much touching particular pointes of Religion. ^note It resteth to see the visible knowen members of the Church, with the heades and gouernors therof, succeding without interruption in the same age, notwithstanding some brake and departed from them, and other innumerable Sectes of Infidels stil multiplied in the world.

To beginne therfore with Abraham, before the former age was ended, (at which time he was 75. yeares old) holie Scriptures stil speake of him, as alwaies vndefiled, and a true seruant of God, though his father Thare and his brother Nachor sometimes serued strange goddes, (Iosue. 24.) but were reclamed, and the whole familie, (as S. Augustin proueth, lib. 16. c. 13. de ciuit) was persecuted by the Chaldees. ^{note note} VVherupon Thare leauing Chaldea brought Abraham, Lot, and Sarai, so farre as Haran in Mesopotamia (Gen. 11.) whither also Nachor repaired afterwards, and there made his habitation, as appeareth (Gen. 24.) But Abraham vvas sooner, and more specially persecuted in Chaldea, as Iosephus testifieth (li. 1. Antiq.) for his clere and publique profe&esset;ion of one God, Creator of al things, and that by his only goodnes, and not by mens ovvne povver, happines is attained. ^note Further Suidas (vocab. Abraham) vvriteth, that at the age of 14. yeares, he admonished his father, not for lucre sake, to seduce men by vvorshipping images

of false goddes, auouching that there is no other, but the celestical God, maker of the whole world. In vvhich sincere profe&esset;ion hovv be alvvaies perseuered is often testified, and needles here to be repeted. Also Sem, Sale, and Heber his proper ancesters (the ninth, seuenth, and sixth in right line before him) were al holie men, and liued al Abrahams time, much of Isaachs, and part of Iacobs dayes. ^note Likevvise Melchisedech King and Priest (a distinct person, of an other lineage, as vve suppose, from Sem) liued in the beginning of this age. ^note Al which being renowmed men had great troupes, or rather countries, which with them serued the only true God. ^note VVherof we haue example, in that Abraham (being but a stranger in Chanaan) vpon a suddaine exploite, (Gen. 14.) made readie of the seruants borne in his house, three hundreth and eighteene wel appointed, men of armes, al of the same religion; for shortly after they were al circumcised (Gen. 17.) yet was king Melchisedech of more power and authority then be. And the other here mentioned, except his elder brother Nachor, and his nephevv Lot, vvere his ovvne direct progenitors, and by likelihood more potent. Againe from Abraham the succe&esset;ion held on right to Aaron and Moyses, and the vvhole people of Israel, vvhich vvith them passed out of Ægypt through the redde sea.

But in the meane time, diuers also of Abrahams kindred and seede, brake of from this communitie: and fel to idolatrie. ^note For albeit Lot, his brothers sonne perseuered in the true seruice of God, yet Lots sonnes, Moab and Ammon, at least the Moabites and Ammonites, two nations that came of them (Gen. 19.) were infidels and idolaters. ^note Likewise though Nachor, and Bathuel (Nachors sonne) continued henceforth in true faith and religion, yet Laban (the same Bathuels sonne) had false goddes, vvhich Rachel tooke away (Gen. 31.) But true religion being not wholly extinguished in these families, both Isaachs wife Rebecca, and Iacobs wiues Lia and Rachel, with their handmaides Bala and Zelpha, either beleued rightly, or were more easily brought to true beleefe, and seruice of God. Ismael Abrahams first sonne was in his youth euel disposed (Gen. 21.) and for endeuoring to corrupt Isaac (vvhich S. Paul calleth persecution) was together with his mother Agar, cast out of Abrahams house, yet prospered in the desert; had twelue sonnes dukes, sometimes visited his father, and together with Isaac buried him (Gen. 25.) ^note And at the age of 137. yeares died and was put to his people, that is, to others like himself good or euil. Abraham also separated his other sonnes begotten of Cetura (v. 6.) from Isaac, to whom only and not to any other, the promised land of Chanaan, and other more special ble&esset;ings pertained. Of these last sonnes came the people of Madianites, who kept some resemblance with the people of God in religion, and therin prefigured heretikes, that descend from Catholique race, but falling to schisme & heresie, doe not participate eternal enheritance, with the spiritual

children of God as S. Augustin teaceth (q. 70. in Gen.) ^note In like sorte of the two sonnes of Isaac, onlie Iacob had the spiritual blessiing, and enheritance therto belonging (Gen. 27.) ^note Esau though prophane in maners selling his birthright (Gen. 25. v. 32.) which was a spiritual iurisdiction wherin he was a figure of the reprobate, yet it semeth he kept the true faith (Gen. 35. v. vlt.) But whether he did or no, sure it is, Iob, (who is probably thought to be of his race (Gen. 36.) was a most holie man and a rare example of vertue. But the posterities of them both, and al the progenies of Ismael, and of Abrahams other sonnes by Cetura, sooner or later fel to infidelitie and idolatrie. In other nations of the world, stil new goddes and goddeses were multiplied vpon euerie occasion, As S. Augustin (li. 18. de ciuit.) recounteth diuers. ^note Al which notwithstanding, the true Church and citie of God continued most visibile and notorius, yea with meruelous increase, especially after they were more hated and afflicted in Ægypt (Exo. 1.) VVhither they were brought by the strange and special prouidence of God, more strangely preserued, and most miraculously deliuered from thence.

Much more the Church of Christ (wherof this was a shadow, and figure) hath benne and shalbe euer most visible, from the first foundation therof to the worlds end. ^note For besides the promises and predictions in the new Testament, al the Scriptures also of the old, which fortel Christ, do withal forshew his Church. Totum quod annunciatur de Christo (saieth S. Augustin de vnitate Eccles. c. 2.) caput & corpus est. Al that is spoken of Christ is (of) the head and the bodie; The head is the onlie begotten Iesus Christ, the Sonne of the liuing God: he the Sauiour of the bodie. ^note His bodie the Church. Againe (c. 4.) Totus Christus caput & corpus est. VVhole Christ is the head and the bodie. The head, the onlie begotten Sonne of God, and the bodie his Church: the bridgrome and bride, tvvo in one flesh. Yea for no other cause (saieth he li. de catech. rud. c. 3.) were al those things written, before the coming of our Lord, which we read in holie Scriptures, but that his coming might be commended, and the future Church prefigured, that is, the people of God through out al nations, which is his bodie. The same doth S. Paul teach vs, not only saying (Gal. 3.) The law was our pedagogue (or conductor) to Christ, but also (1. Cor. 12.) that as the (natural) bodie is one and hath manie members, and al the members of the bodie, wheras they be manie, yet are one bodie; so also Christ. And (Coloss. 1.) that Christs bodie is the Church. ^note As therfore the great ble&esset;ing of redemption and saluation was promised in Christ (Gen. 12. & c.) so it was withal expre&esset;ed, that al nations, and kindreds of the earth should be partakers therof, yea so innumerable as the dust of the earth, the starres of heauen, and sandes of the sea. VVhich S. Paule saieth (Rom. 9.) is

not ment of Abrahams natural al children, but of the children of promise, such as the Romane Christians, and others, Ievves and Gentiles. So S. Iohn saw in a vision as a certaine number of twelue thousand signed of euerie tribe of Israel, but after these a great multitude which no man could number of al nations, tribes, peoples, and tongues. To say therfore, as some old and nevv heretikes doe, that the Church of Christ some times consisteth of fevv, or, inuisible persons, vvere to say God kept not promise vvith Abraham (Gen. 17.) and to make the bodie and thing figured, more obscure then the shadovv and figure; seeing in the whole time of the Lavv of nature, that is in these three first ages of the vvorld, the Church being but a figure of that vvhich in novv, yet vvas alvvayes visible and notorius, as hath benne declared. ^note And that vvith perpetual succe&esset;ion of supreme heades, rulers and gouerners. ^note As is before noted in the first age from Adam to Noe: in the second from Noe to Abraham: so in this third, by the right line of Abraham, Isaac, Iacob, Leui Caath, and Amram, to Aaron and Moyses, (Exo. 6.) the Holie Ghost not there reciting more genealogies being come to the origin of the Pristlie Tribe, that is to these tvvo vvhom his diuine goodnes selected and ordained, as vvel to speake to Pharao in behalf of the children of Israel, and to bring them out of the Land of Ægypt, as aftervvards by one of them to giue his people a vvriten Lavv, and in the other a perpetual prouision of spiritual pastors. ^note For in Aaron the elder brother God established an ordinarie succe&esset;ion of Priesthood, from that time to Christ, vvhich before pertained to the firstborne in euerie familie: adioyning the rest of Leuites tribe to a&esset;ist them, in administration of sacred things. But Moyses the younger brother vvas extraordinarily called (vvhich God therfore shewed and confirmed by special miracles) not onlie to Priesthood, but also to be as the God of Pharao, Superior of Aaron, chiefe mediator betwen God and his people, as wel in deliuering them from the seruitude of Ægypt, and in receiuing the Law, and deliuering it to them, as in al other supreme gouernment spiritual and temporal during his life. ^note

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