From which time forward God often appeared to him, and after him to Isaac and Jacob, in the title of EL SADDAI, that is, God Almighty, Creator of all things, Lord, God, most high, Possessor of heaven and earth (Gen. 14). To Moyses more familiarly (Exod. 3.) in his most proper name, HE WHICH IS. In the name of four letters, which the Jews count ineffable. And in divers other names, all showing One, Eternal, Omnipotent, Infinite Majesty: Of whom all other things depend and have their being, himself independent of any other thing.

This one divine nature, and indivisible substance is (above all reach of reason) three in Persons: represented to Abraham (Gen. 18.) by three Angels, in form of men, whom, by special instinct of God, he adored as one, and first spake unto them as to one: Lord if I have found grace in thy sight, go not past thy servant; and by and by as to many: Wash ye your feet. In like manner Moyses sometimes speaketh plurally as of many: There appeared to him three men, they said, Where is Sara? sometimes singularly: He said, I will come. So Lot (Gen. 19.) spake to two Angels representing the Son of God, and the Holy Ghost, one God with the Father, first as to many: I beseech you my Lords, turn into the house of your servant; after as to one: I beseech thee my Lord, because thy servant hath found grace before thee. Who likewise answered as one only: I have heard thy prayer. Again Moyses showeth distinction of Persons in God, saying (v. 24.) Our Lord rained from our Lord. Job also (who lived in this age) and his friends professed and served the same one God, avouching him to be the only God and Lord, that giveth and taketh away (Chap. 1. 2.) He the Maker and peculiar Keeper of men. He that taketh away sin, and iniquity (c. 7.) He that doth great things, incomprehensible, and marvelous, whereof there is no number (c. 9.) And that with terms appropriated to the three divine Persons (c. 26.) In his strength suddenly the seas are gathered together, and with his wisdom he struck the proud man. His Spirit hath adorned the heavens. [Strength (or power) the Father, wisdom the Son, Spirit the Holy Ghost.] The same Mystery of plurality of Persons in one God is more clear by the Hebrew text chap. 30. v. 11. and 35. v. 10. where the same actions are ascribed to God, as to one, and as to many.

But most evident are the promises, figures, and prophecies of Christ our Redeemer. For besides present abundance of riches, promise of great progeny, and that the same should possess the fruitful Land of Chanaan (three special blessings of the old Testament) God promised Abraham a far greater thing (Gen. 12.) that in his seed ALL 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 many nations, Gen. 17.) And so he was natural father of four great Kingdoms, Ismaelites, Madianites, Idumeans, and Israelites: but spiritual father of many more, to wit, of all that believe in Christ, Jews and Gentiles, from that time to the world's end. [Rom. 9.] The same promises of possessing Chanaan and of Christ were renewed and confirmed to Isaac (Gen. 26.) in like sort to Jacob (28.) for they pertained not to Ismael, nor to the other sons of Abraham, nor to Esau. Moreover Christ, our Redeemer and deliverer from sin and captivity of the devil, was prefigured by Abraham, at last delivering those from captivity, who otherwise endeavouring to shake off the yoke of Codorlahomor, fell further into subjection and bondage (Gen. 14.) Also Melchisedech, King and Priest, of unknown generation, extraordinary vocation, without predecessor, or successor, prefigured Christ, King and Priest for ever, who not by successors, but by Priests his Vicars, perpetually exerciseth all Priestly functions. Likewise Isaac born above the common course of nature (Gen. 21.) singularly beloved of his father, carrying wood on his back for the sacrificing of himself (22.) Jacob flying his brother Esau (27) hardly treated by Ladan (31.) yet always invincible against his adversaries (32.) Joseph hated of his brethren, sold and delivered to Gentiles (37.) by them also persecuted (39.) but afterwards advanced, and called the Saviour of the world, (41.) Just Job vehemently afflicted: Moyses hidden for a while, then exposed to danger, and thence delivered; afterwards manifesting himself to his brethren, by them rejected, bewrayed, and flying from Pharao (Exo. 2.) returning again (Exod. 3. 4. &c.) and at last delivering the Israelites from bondage of Aegypt (Exo. 14.) and many other things, as the ram sacrificed in place of Isaac (Gen. 22.) the ladder of Jacob (Gen. 28.) Joseph's scepter (47.) Aaron's rod (Exo. 7.) Paschal lamb (12.) prefigured Christ, born of a Virgin, the only Son of God: sometimes hidden, other times conversant with men, hated, persecuted, sold, betrayed; who carried his own cross, was sacrificed, vanquished all his enemies, advanced, and acknowledged the true Saviour of the world, Redeemer and deliverer of mankind, from servitude, slavery, thralldom, and bondage of sin, death, and the devil. Again, Abraham prophesied that of his seed Christ our Saviour should be born, when he said to his servant (Gen. 24) Put thy hand under my thigh, that I may adjure thee by our Lord God of heaven and earth, that is, by Christ, who should come of his loins, as S. Hierom (Tradit. Heb. in Gen. et explic. Psal. 44.) S. Ambrose (Is. 1. c. 9. de Abraham) and S. Augustin (q. 62. in Gen. et li. 16. c. 33 civit.) expound it. More evidently Jacob (Gen. 49.) THE SCEPTER SHALL NOT BE TAKEN AWAY FROM JUDAS, AND A DUKE OF HIS THIGH, TILL HE DO COME THAT IS TO BE SENT, AND THE SAME SHALL BE THE EXPECTATION OF THE GENTILES. Job as plainly: I know that my Redeemer liveth. [Job. 19.] Moyses foreknowing that Christ the true Redeemer and chief Law-giver should be sent, praised God to hasten his mission, saying: I beseech thee Lord, send whom thou wilt send (Exod. 4.)

External Sacrifice was frequent and solemn, as the sovereign homage to God: And many Altars erected by Abraham for that purpose (Gen. 12. 13. 15. 22.) Unbloody, in bread and wine by Melchisedech (Gen. 14.) other liquid sacrifices (Gen. 35. v. 14) offered by Jacob, with dedication of the place called Bethel, the house of God: which he also before-hand promised by vow (Gen. 28.) Divers other Sacrifices offered by Isaac, and Jacob (Gen. 26. 31. 33. 36.) By Job and his friends (Job. 1. & 42.) by Moyses, Aaron, and other ancients of Israel (Exod. 12.) All which consequently show Priesthood, whose proper office is to offer Sacrifice, though among all the above named, only Melchisedech was called a Priest. And among the Gentiles we find that Putiphar (Gen. 41.) and Jethro (Ex. 3.) whose daughters Joseph and Moyses married (were called Priests, or as the word Cohenim doth also signify, Princes, for they were great and eminent men in their countries. At least those that by special privilege were exempted from selling their lands to Pharao, and had notwithstanding provision of maintenance in time of dearth) Gen. 47. were properly called Priests, for such function as they had in serving their idols. For where was true and right Sacrifice, there were also right Priests, and where Idolatrical sacrifice there were like Priests, and where no external sacrifice at all (as amongst Protestants) there are no Priests, but Ministers only.

In this age also (long before Moyses) the Sacrament of Circumcision was given to Abraham, for distinction of God's selected and peculiar people, and for remedy of original sin, in the male sex of Abraham's seed, and others of his community. In the other sex, and other generations, former remedies of sacrifice, or other profession of faith were available. For other sins, not only internal repentance was necessary, which was ever principally required (and therefore Joseph dealt so severely with his brethren, till they had hearty sorrow and contrition for their sins) [Gen. 44.] but also certain external purifications, as washing and changing garments, were ordained (Gen. 35.) Marriage though not then a Sacrament, yet was religiously regarded, with special care of faith and religion in the choice of persons (Gen. 24. 27. v. 46. c. 28. v. 1) and of certain degrees of consanguinity and affinity. Adultery 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.) Plurality of wives in some persons and cases lawful in the law of nature (Gen. 16. 25. 29.) as also afterwards in the law of Moyses, not in the law of grace, nor ever plurality of husbands.

Spiritual blessing, a preeminence of greater persons: so Melchisedech blessed Abraham (Gen. 14.) Isaac blessed Jacob (c. 27.) and Jacob his sons (c. 49.) and the sons of Joseph, with imposition of hands, and framing the form of a cross (48.) Other Ceremonies of oil and wine (Gen. 28. 35.) sprinkling the blood of the Paschal lamb, eating the lamb standing, with their loins girded, shoes on their feet, staves in their hands, and with speed (Exo. 12.) Musical instruments in Divine service (Exo. 15.)

Christ's Baptism prefigured by Circumcision (Gen. 17.) for Christians are circumcised (saith S. Paul) in the Circumcision of Christ, buried with him in Baptism. Also by the cloud which stood between the Aegyptians and Israelites, lightening the night on the one side (towards God's people) dark on the other (towards their enemies) and by the red sea, which saved the children of Israel, and drowned the Aegyptians (Exo. 14.) All were baptised in the cloud, and in the sea. [1. Cor. 10.] So the bread and wine offered by Melchisedech, the Paschal lamb, and unleavened bread prefigured the B. Sacrament, and Sacrifice of Christ's body and blood, in forms of bread and wine. Jacob also prophesied of this most excellent Mystery (Gen. 49.) He shall wash his stole in wine, and his cloak in the blood of the grape. In like sort Melchisedech's Priesthood was a plain figure of Christ's Priesthood, who first by himself consecrated and offered his own body and blood, and still doth the same by his Priests' hands of the new Testament.

Divers other Rites were known and observed by Tradition. So Abraham paid Tithes to his spiritual Superior (Gen. 14.) taught his children and family to keep the way of our Lord, and do judgement and justice (Gen. 18. v. 19.) Isaac and Jacob kept and taught the Ordinances, Precepts, and Ceremonies of their ancestors, without Laws or precepts written (Gen. 26.) Judas commanded his second son to take the widow of his brother deceased without children (Gen. 38.) The children of Israel abstained from eating the sinew of the thigh, in remembrance that the sinew of Jacob's thigh was shrunk (Gen. 32.)

Freewill in man proved, by that Joseph's brethren in selling him thought evil, not moved nor inclined thereto by God, who had no part in their evil thought, but turned it to good (Gen. 50.) By God's threatening Pharao (Exo. 8.) If thou wilt not dismiss Israel: Which were unjust if Pharao could not do otherwise. Likewise by that Pharao often changed his mind, sometimes promising to dismiss the Hebrews, and again refusing to do it, which showeth (sayth Theodoret) freewill of the mind: and by God's prevention of tentations, leading the Israelites not the nearest way, but by the desert, lest perhaps it would repent them; and they would return into Aegypt (Exod. 13.) Man's consent therefore is free notwithstanding God's will, direction, and commandment. And so his industry is required in his daily affairs, and then to rely on God's providence, otherwise only to expect God's will, operation, or protection, man himself endeavouring nothing is to tempt God. Therefore Abraham (Gen. 12.) Isaac (c. 26.) Jacob (ca. 32.) and the parents of Moyses (Exo. 2.) being in fear and distress used all prudence to avoid imminent dangers, albeit they had special revelations of safety and happy success. Neither doth God ever tempt any man to sin, but proveth his servants and maketh them known to the world for example of others, and their own merit, Gen. 22. Job. 1. 2. &c.

Only faith doth not justify, nor works without faith, but both together do justify, and are meritorious: so Abraham believed God because he is omnipotent and truth itself, and it was reputed to him unto justice (Gen. 15.) but this faith was not sole, for it had hope, love, obedience, and other virtues adjoined, and so his believing was an act of justice. In like manner Abraham was justified by works, offering Isaac his son upon the Altar (Gen. 22.) [Jac. 8.] but this work presupposed faith, that God is able to raise even from the dead. So by works faith is consummate. [Heb. 11.] By hospitality Abraham and lot unawares received Angels to harbour (Gen. 18. 19.) [Heb. 13.] Abraham was perfect according to perfection of this life (Gen. 17) most highly commended for four more notorious acts proceeding of two special virtues, faith and obedience. The first was his prompt obedience, in leaving his country and kindred, going he knew not whither, nor how far, simply and cheerfully expecting God's further direction, when to go, and where to abide (Gen. 12.) The second was his excellent faith, presently believing God's promise (which by all human reason seemed unpossible) that he should have innumerable progeny (Gen. 15.) The third was, that he did not only most sincerely and religiously serve God, but also taught his posterity so to do, as God himself testifieth of him, saying: I know that he will command his children, and his house after him, that they keep the way of the Lord, and do judgement and justice (Gen. 18.) The fourth was that most heroical act of obedience, admirable to all ages, being ready to kill and sacrifice his own most dearly beloved son Isaac. For which God sware by himself, that he would many ways bless him, because (saith God) thou hast obeyed my voice (Gen. 22.) He prayed for Sodom, and had prevailed, if ten just persons had been found in that city (Gen. 18.) And Lot was delivered from thence for Abraham's sake (Gen. 19.) Isaac was also of most sincere mind, devout to God, exercised himself in meditation or mental prayer (Gen. 24.) obtained by prayer his desire of issue (Gen. 25.) Likewise Jacob is described in the holy text a plain (or sincere and innocent ) man (Gen. 25. v. 27.) patient and constant in tribulations (Gen. 29. 31. 32. 33.) He lawfully purchased Esau's consent of the first-birthright (Gen. 25. v. 31.) He neither lied, nor otherwise sinned, when he answered his father that he was Esau his first-begotten son (Gen. 27.) but spake truth in mystical sense, agreeable to God's will and ordinance, who so transposed Isaac's blessing from Esau to Jacob. Which Isaac at length understanding, conformed himself thereto, and confirmed the same (v. 33. & ch. 28.) giving Esau such contentment as he could of temporal blessings. Joseph is renowned for all virtues, even from his youth to his death (Gen. 37. 39. 50.) Job was simple and right, fearing God and departing from evil, a just and innocent man both before and in his tribulations, not sinning with his lips: neither spake he any foolish thing against God (ch. 1.) yea more afflicted retained innocency (chap. 2.) and finally, God received his prayer for others, and restored all his losses double (chap. 42.) Moyses a most special selected Prophet, [Nu. 12.] the meekest man on the earth, [Luc. 32.] of singular zeal severely punished sin, but withal most charitably prayed God to forgive the people and conserve his Church.

God of his mere mercy electeth all those, whom he will justify and save, offering all sufficient grace, justly leaveth some obstinate sinners in state of damnation, (Gen. 25. Exod. 7.) His predestination, foreknowledge, and promise, do not exclude but include the means, whereby his will is done in the just (Gen. 25. 37. 45. 50.) Neither is God's reprobation the cause of any man's damnation, but man's own sin the proper cause, both of reprobation and damnation. For example, Pharao and his people envying, vainly fearing, and for their religion hating, and persecuting the children of Israel, by oppressing them with unsupportable labours, by commanding secretly to kill their infants, and that not succeeding, by a new decree to drown them (Exod. 1.) were mercifully after long connivance admonished by God's Legates in his name quietly to permit his people to serve him, but they wilfully contemned this gentle admonition, Pharao proudly and insolently answering: Who is the Lord, that I should hear his voice, and dismiss Israel? I know not the Lord, and Israel I will not dismiss (Exo. 5.) So they hardened their own hearts, and more grievously afflicted the faithful, God permitting the wicked to live and prosper for a time in this world, not punishing them so much as they deserved, nor mollifying their hearts, nor illuminating their understanding unto effectual conversion, but justly permitting them to persist in obstinacy (Exo. 7. 8. 9. 10. &c.)

Protection of Angels and invocation is proved (Gen. 24. 32. 48.) Patriarchs' names also invocated (c. 48. v. 16.) Isaac was blessed and prospered for Abraham's sake, because Abraham obeyed God's voice, kept his precepts and commandments, observed his ceremonies and his laws (Gen. 26.) [S. Aug. l. 16. c. 36. civit.] Joseph's rod adored by Jacob (Gen. 47.) Moyses commanded to put off his shoes, because the place was holy (Exod. 3.) Swearing by creatures lawful, and sometimes more convenient, than immediately by God himself (Gen. 42.) Likewise Ominous speech (Gen. 24.) and Dreams (Gen. 37. 40. 41.) are sometimes lawfully observed, and are from God. Idols always unlawful, but not all Images (Gen. 31. 35.) Relics to be reverently used, as Joseph's body conserved in a coffin in Aegypt (Gen. ult.) translated by Moyses (Exod. 13.) and so brought into Chanaan, and laid with other Patriarchs in Sichem. [Josue 24.] Going bare-foot to holy places an act of religious reverence and devotion (Exod. 3.) The sign of the Cross used by Jacob (Gen. 48.) a figure of Christ's Cross. The wood cast by Moyses into the bitter water, and making it sweet (Exod. 15.) an other figure thereof.

Funeral obsequies were observed by Abraham for his wife Sara (Gen. 23) with mourning and weeping for her, according to the quality of so holy a person, who it is like needed not other satisfactory works, as Saul and Jonathas [2. Reg. 1.], and others slain in battle, for whom David and his court did not only mourn and weep, but also fasted till even. He also bought a field with a double cave, where he buried her, dedicating it for this peculiar use, and both himself, and Isaac, Jacob, Rebecca, and Lia, were there buried (Gen. 49. v. 31.) Joseph with all his brethren mourned for their father Jacob, first forty days in Aegypt, then carrying him into Chanaan, celebrated the exequies other seven days (Gen. 50.) His particular digging of his own grave (v. 5.) and both his and Joseph's special charge to be buried amongst their ancestors, and the translation of all the twelve sons of Jacob into Sichem, [Act. 7. v. 16.] confirm the desire of burial in one place rather than in an other, to be agreeable to nature and holy Scriptures.

Touching the souls departed, even the most perfect went into the lower parts, generally called Hell. But some were in rest, other in pains, according to their deserts, none in heaven before Christ, as S. Hierome (comment. in Osee. 13. et Eccles. 3.) proveth by Jacob's words (Gen. 37.) I will descend unto my son into hell; by Job's lamentation (ch. 7. et 17.) that all (good and bad) were retained in hell, saying: If I shall expect, hell is my house, and in darkness I have made my bed. Which place or receptacle of such Saints, as Jacob and Job, was doubtless far distant from hell of the damned, for between Lazarus in Abraham's bosom [Luc. 16.] and the glutton in torments, is a great chaos (or large space) and yet the highest of these places is called hell.

In respect of Resurrection, the same Jacob called his life in this world a pilgrimage (Gen. 47.) and Job (ch. 7.) a warfare upon earth: professing expressly (ch. 19.) In the last day I shall rise out of the earth. And I shall be compassed again with my skin, and in my flesh I shall see God. Our B. Saviour also proveth the Resurrection, because the God of Abraham, Isaac, and Jacob (Exo. 3.) is God of them, not as they are dead, but as they are living, and to return again to life in body and soul together. [Mat. 22.] Of general Judgement Job saith (ch. 31.) What shall I do when God shall rise to judge? and when he shall ask, what shall I answer him? And Elia (ch. 34.) saith: The omnipotent will render a man his work, and according to the ways of every one, he will recompense them. Sodom and Gomorra (Gen. 19.) were example (saith S. Peter and S. Jude) of eternal punishment in hell fire. [2. Pet. 2. Ep. Jud.]

Of eternal life Jacob professed his hope (Gen. 49.) saying: I will expect thy salvation, o Lord. And Moyses (as S. Paul testifieth) denied himself to be the son of Pharao's daughter, esteeming the reproach of Christ greater riches, than the treasure of the Aegyptians. For he looked unto the reward. [Heb. 11.] Thus much touching particular points of Religion. It resteth to see the visible known members of the Church, with the heads and governors thereof, succeeding without interruption in the same age, notwithstanding some brake and departed from them, and other innumerable Sects of Infidels still multiplied in the world.

To begin therefore with Abraham, before the former age was ended, (at which time he was 75 years old) holy Scriptures still speak of him, as always undefiled, and a true servant of God, though his father Thare, and his brother Nachor sometimes served strange Gods (Josue 24.) but were reclaimed, and the whole family (as S. Augustine proveth lib. 16. c. 13. de civit.) was persecuted by the Chaldees. Whereupon Thare leaving Chaldea brought Abraham, Lot, and Sarai, so far as Haran in Mesopotamia (Gen. 11.) whither also Nachor repaired afterwards, and there made his habitation, as appeareth (Gen. 24.) But Abraham was sooner, and more specially persecuted in Chaldea, as Josephus testifieth (li. 1. Antiq.) for his clear and public profession of one God, Creator of all things, and that by his only goodness, and not by men's own power, happiness is attained. Further Suidas (vocab. Abraham) writeth, that at the age of 14 years, he admonished his father, not for lucre sake to seduce men by worshipping images of false Gods, avouching that there is no other, but the celestial God, maker of the whole world. In which sincere profession how he always persevered is often testified, and needless here to be repeated. Also Sem, Sale, and Heber his proper ancestors (the ninth, seventh, and sixth in right line before him) were all holy men, and lived all Abraham's time, much of Isaac's, and part of Jacob's days. Likewise Melchisedech King and Priest (a distinct person, of another lineage, as we suppose, from Sem) lived in the beginning of this age. All which being renowned men had great troops, or rather countries, which with them served the only true God. Whereof we have example, in that Abraham (being but a stranger in Chanaan) upon a sudden exploit (Gen. 14) made ready of the servants born in his house, three hundred and eighteen well appointed, men of arms, all of the same religion; for shortly after they were all circumcised (Gen. 17.) yet was King Melchisedech of more power and authority than he. And the other here mentioned, except his elder brother Nachor, and his nephew Lot, were his own direct progenitors, and by likelihood more potent. Again, from Abraham the succession held on right to Aaron and Moyses, and the whole people of Israel, which with them passed out of Aegypt through the red sea.

But in the mean time, divers also of Abraham's kindred and seed, brake off from the community, and fell to idolatry. For albeit Lot, his brother's son, persevered in the true service of God, yet Lot's sons, Moab and Ammon, at least the Moabites and Ammonites, two nations that came of them (Gen. 19.) were infidels and idolaters. Likewise though Nachor, and Bathuel (Nachor's son) continued henceforth in true faith and religion, yet Laban (the same Bathuel's son) had false Gods, which Rachel took away (Gen. 31.) But true religion being not wholly extinguished in these families, both Isaac's wife Rebecca, and Jacob's wives Lia and Rachel, with their handmaids Bala and Zelpha, either believed rightly, or were more easily brought to true belief and service of God. Ismael, Abraham's first son, was in his youth evil disposed (Gen. 21.) and for endeavouring to corrupt Isaac (which S. Paul calleth persecution) [Gal. 4.] was together with his mother Agar, cast out of Abraham's house, yet prospered in the desert; had twelve sons Dukes, sometimes visited his father, and together with Isaac buried him (Gen. 25.) [2. Paral. 12. 16. & 28.] And at the age of 137 years died and was put to his people, that is, to others like himself good or evil. Abraham also separated his other sons begotten of Cetura (v. 6.) from Isaac, to whom only and not to any other, the promised land of Chanaan, and other more special blessings pertained. Of these last sons came the people of Madianites, who kept some resemblance with the people of God in religion, and therein prefigured heretics, that descend from Catholic race, but falling to schism and heresy, do not participate eternal inheritance with the spiritual children of God as S. Augustin teacheth (q. 70. in Gen.) In like sort of the two sons of Isaac, only Jacob had the spiritual blessing, [Heb. 12.] and inheritance thereto belonging (Gen. 27.) Esau though profane in manners selling his birth-right (Gen. 25. v. 32.) which was a spiritual jurisdiction wherein he was a figure of the reprobate, yet it seemeth he kept the true faith (Gen. 35. v. ult.) But whether he did or no, sure it is, Job, who is probably thought to be of his race (Gen. 36.) was a most holy man, and a rare example of virtue. But the posterities of them both, and all the progenies of Ismael, and of Abraham's other sons by Cetura, soon or later fell to infidelity and idolatry. In other nations of the world, still new Gods and Goddesses were multiplied upon every occasion, as S. Augustin (li. 18. de civit.) recounteth divers. All which notwithstanding, the true Church and city of God continued most visible and notorious, yea with marvelous increase, especially after they were more hated and afflicted in Aegypt (Exo. 1.) Whither they were brought by the strange and special providence of God, more strangely preserved, and most miraculously delivered from thence.

Much more the Church of Christ (whereof this was a shadow and figure) hath been and shall be ever most visible, from the first foundation thereof to the world's end. For besides the promises and predictions in the new Testament, all the Scriptures also of the old, which foretell Christ, do withal foreshow his Church. Totum quod annunciatur de Christo (sayth S. Augustin de unitate Eccles. c. 2.) caput et corpus est: All that is spoken of Christ is (of) the head and the body. The head is the only-begotten Jesus Christ, the Son of the living God: he the Saviour of the body. His body the Church. Again (c. 4.) Totus Christus caput et corpus est. Whole Christ is the head and the body. The head, the only-begotten Son of God, and the body his Church: the bridegroom and bride, two in one flesh. Yea for no other cause (saith he li. de catech. rud. c. 3.) were all those things written, before the coming of our Lord, which we read in holy Scriptures, but that his coming might be commended, and the future Church prefigured, that is, the people of God throughout all nations, which is his body. The same doth S. Paul teach us, not only saying (Gal. 3.) The law was our pedagogue (or conductor) to Christ, but also (1. Cor. 12.) that as the (natural) body is one and hath many members and all the members of the body, whereas they be many, yet are one body; so also Christ. And (Coloss. 1.) that Christ's body is the Church. As therefore the great blessing of redemption and salvation was promised in Christ (Gen. 12. & c.) so it was withal expressed that all nations and kindreds of the earth should be partakers thereof, yea so innumerable as the dust of the earth, the stars of heaven, and sands of the sea. [Gen. 13. 15. 17. & 22.] Which S. Paul sayth (Rom. 9.) is not meant of Abraham's natural children, but of the children of promise, such as the Roman Christians, and others, Jews and Gentiles. So S. John saw in a vision as a certain number of twelve thousand signed of every tribe of Israel, but after these a great multitude which no man could number, of all nation, tribes, peoples, and tongues. [Apoc. 7.] To say therefore, as some old and new heretics do, that the Church of Christ sometimes consisteth of few, or invisible persons, were to say God kept not promise with Abraham (Gen. 17.) and to make the body and thing figured, more obscure than the shadow and figure; seeing in the whole time of the Law of nature, that is in these three first ages of the world, the Church being but a figure of that which is now, yet was always visible and notorious, as hath been declared. And that with perpetual succession of supreme heads, rulers, and governors. 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, Jacob, Levi, Caath, and Amram, to Aaron and Moyses (Exo. 6.) the Holy Ghost not there reciting more genealogies being come to the origin of the Priestly Tribe, that is to these two whom his divine goodness selected and ordained, as well to speak to Pharao in behalf of the children of Israel, and to bring them out of the Land of Aegypt, as afterwards by one of them to give his people a written Law, and in the other a perpetual provision of spiritual Pastors. For in Aaron the elder brother God established an ordinary succession of Priesthood, from that time to Christ, which before pertained to the first-born in every family: adjoining the rest of Levites' tribe to assist them, in administration of sacred things. [Ex. 28. Nu. 3.] But Moyses the younger brother was extraordinarily called (which God therefore showed and confirmed by special miracles) not only to Priesthood, but also to be as the God of Pharao, Superior of Aaron, chief Mediator between God and his people, as well in delivering them from the servitude of Aegypt, and in receiving the Law, and delivering it to them, as in all other supreme government spiritual and temporal during his life.