For first the principal point and ground of all religion, the belief in one God, and his proper divine worship, is above all most strictly commanded, often repeated, diligently observed by the good; and severely punished in transgressors. To which end and purpose, after that God had singularly selected three more renowned Patriarchs, Abraham, Isaac, and Jacob, preserving them by his special grace from idolatry, and from wicked ways of most peoples and nations, blessed their seed, not in the whole progeny of the two former, but in Jacob only, whom he otherwise named Israel, multiplying his children exceedingly, yea most of all (which was most marvelous) in hot persecution: then bringing them forth of the furnace of Aegypt, in his strong hand, as is recorded in the former age, at last his Divine Majesty delivered to them his perfect and eternal Law, contained in two tables, distributed into ten precepts, teaching them their proper duties, first towards himself their God and Lord, then towards each other. Adding moreover for the practice and execution thereof, other particular precepts of two sorts, to wit, Ceremonial prescribing certain determinate manners and rites, in observing the commandments of the first table pertaining to God: and Judicial laws directing in particular how to fulfil the commandments of the second table, concerning our duties towards our neighbours. So we see the whole law is nothing else, but to love God above all, and our neighbours as our selves. The manner of performing all, is to believe and hope in one only Lord God, honor and serve him alone, who made all of nothing, conserveth all, will judge all, and render to all men as they deserve, and therefore fully to confirm this point, he beginneth his commandments with express prohibition of all false and imaginary Gods, saying (Exod. 20. v. 3.) Thou shalt not have strange Gods, and after threats to the transgressors, and recital of the other nine commandments, he concludeth (v. 23.) with repetition of the first, saying: You shall not make Gods of silver, nor Gods of gold shall you make to you. The same is repeated and explained (Deut. 5.) And in the next chapter Moyses exhorting the people saith: Hear Israel, the Lord our God is one Lord. And God himself speaking again sayth: (Exod. 23.) See ye that I am only, and there is no other God besides me. The royal Prophet David (2. Reg. 22. and Psalm. 17.) who is God but our God? and in sundry other places the same doctrine of one God is grounded, confirmed, and established.

The Mystery of the B. Trinity, or of three Divine Persons, is no less true and certain, than that there is but one God, though not so manifest to reason, nor so expressly taught in the old Testament, yet believed then also, and often insinuated, where God is expressed by names of the plural number: as Elohim, Elim, Elohe, Saddai, Adonai, Tsebaoth: which import plurality of Persons in God, who is but one nature and substance. Distinction also of Persons in God is deduced (Exod. 33.) God saying: I will call in the name of the Lord. That is (as S. Augustine and other fathers expound it) the second Person by his grace maketh his servants to call upon God. [q. 154. in Exod.] More distinctly (Psal. 2.) The Lord said to me: Thou art my Son, I this day have begotten thee. (Psalm. 109.) The Lord said to my Lord: that is, God the Father to God the Son: who according to his divinity is the Lord of David, according to his humanity the son of David. [Mat. 22.] The same King David maketh mention also of the third Person, the Holy Ghost, praying (Psalm. 50.) Thy Holy Spirit take not from me. In the form of blessing the people (Num. 6.) all three Persons seem to be understood in the name of our Lord thrice repeated; our Lord (the Father) bless thee and keep thee. Our Lord (the Son) show his face to thee, and have mercy upon thee. Our Lord (the Holy Ghost) turn his countenance unto thee, and give thee peace.

Of the Incarnation of the Son of God, we have in this age many prophecies and figures. Moyses evidently (Deut. 18.) foreshoweth that after other Prophets Christ the Son of God should come in flesh, and redeem mankind, as S. Peter teacheth (Act. 3.) Likewise in his Canticle, and Blessing of the tribes (Deut. 32. & 33.) he speaketh more expressly of Christ and his Church, then of the Jews and their Synagogue. The star prophesied by Balaam (Num. 24.) foreshowed both to Jews and Gentiles, that Christ should subdue all nations. Josue both in name and office was a manifest figure of JESUS CHRIST. Also the Judges, and Kings, some in one thing, some in an other, most especially King David and Salomon, were figures of our Lord and Saviour Jesus Christ. The brazen serpent (Num. 21.) signified Christ to be crucified, as himself expoundeth it (Joan. 3.) Briefly the whole Law was a Pedagogue, or conductor to bring men to Christ (Galat. 3.) and by him to know God and themselves: to wit, God omnipotent, all perfect, Creator of all, our Father, Redeemer, and Sanctifier: and man his chief earthly creature; though of himself weak and impotent, yea through sin miserable, yet in nature of free condition, indued with understanding, to conceive, and discourse; and with freewill, to choose or refuse what liketh or displeaseth him.

For God appointing all creatures their offices, ingraffed in all other things invariable inclinations to perform the same, so that they could neither by virtue nor sin make their state better nor worse than it was created, but ordaining Angels and men to a higher end of eternal felicity, left their wills free to agree unto, or to resist his precepts, and counsels. Whereupon Angels cooperating with God's grace were confirmed in glory, and some revolting were eternally damned. Man also offending fell into damnable state, but through penance may be saved, if he cooperate with new grace of our Redeemer, which is in his choice to do, or omit. As when God gave his people meat in the desert (Exod. 16.) he so instructed them, how to receive it and use it, without force or compulsion, that he might prove them (as himself speaketh) whether they would walk in his law or no. And after making covenant with them (Exod. 19. Deut. 26.) required and accepted their voluntary consent: entering into formal contract or bargain between himself and them: he promising on the one party to make them his peculiar people, a priestly Kingdom, and a holy nation: they on the other party promising loyalty, obedience and observation of his commandments, saying: All things that our Lord hath spoken we will do. For which cause God's promises are conditional (Deut. 7.) if thou keep his judgements, God will keep his covenant to thee. Again most plainly (Deut. 11.) Behold I set before your sight this day benediction and malediction, and (Deut. 30.) I call for witnesses this day heaven and earth, that I have proposed to you life and death, blessing and cursing. Choose therefore life that thou mayest live. In all which it is certain that God's promise being firm, man's will is variable, and so the event not necessary: which made Caleb hoping of victory to say (Josue. 14.) if perhaps our Lord be with me. Neither doth God's foreknowledge make the event necessary, for he seeth the effect in the cause, as it is voluntary or casual: yea God knoweth all before, and sometimes foretelleth things, which conditionally would happen, and in deed (the condition failing) come not to pass, as (1. Reg. 23.) God answered, that the men of Ceila would betray David (meaning if he stayed there) which they did not; for he parted from thence.

Yet is not man able by this his freedom, nor otherwise of himself, to do, nor so much as to think any good thing, but through God's mere mercy, and grace given him without his deserving, sufficient to all, and effectual to those that accept it. [2. Cor. 3.] God also giveth particular grace for special functions; as (Levit. 8.) to Priests (Num. 11.) to seventy ancients, and (1. Reg. 10.) to King Saul.

By which divine assistance the commandments of God are possible, as himself avoucheth, saying: (Deut. 30.) This commandment that I command thee this day is not above thee. Again: I have set before thee life and good, death and evil, that thou mayest love God, walk in his ways, and keep his commandments.

Works done by grace and freewill are good and commendable, Moyses so testifying (Deut. 14.) This is your wisdom and understanding before peoples. Yea are meritorious: and rewards are promised for the same (Levit. 26.) and contrawise punishments threatened to the transgressors. And Booz knowing reward to be due for well doing, prayed God to render to Ruth (ch. 2.) a full reward for her well deserving. The royal Prophet affirmeth (Psal. 18.) that in keeping God's precepts is much reward and (Psal. 118.) professeth that he inclined his heart to keep them for reward.

Amongst other services of God, and means of men's salvation, external Sacrifice is of the greatest. And therefore the manner of offering all sorts is at large prescribed in the Law, especially in the seven first Chapters of Leviticus. The first and principal was Holocaust, wherein all the oblation was burned and consumed in the honour of God our Sovereign Lord. The second was Sacrifice for sin, according to the diversity of offences and persons, whereof part was burned, the other part remained to the Priests, except it were for the sins of Priests, or of the whole multitude (Levit. 4.) for then the Priests had no portion, but all was offered to God. The third was pacific sacrifice, either of thanksgiving for benefits received, or to obtain God's favour in all occurrent necessities, and good desires. And of both these sorts one part was consumed in God's honour, an other part was the Priests', the third was theirs that gave the oblation. In confirmation of these sacrifices God at first miraculously sent fire to burn them (Levit. 9.) whereof he had given commandment before (Levit. 6.) that it should be conserved, and never extinguished; to teach us especially of the new Testament, that have the real Sacrifice, and very body of the former shadows and figures, to nourish and keep the fire of charity, not procured by our own power, but given by God, that it never cease, nor be extinguished in our hearts.

Likewise in the same law of Moyses, besides Circumcision instituted before (Gen. 17.) and here confirmed and continued (Levit. 12. Josue. 5.) all hosts and sacrifices for sin (Levit. 4. 5. 6. and 7.) consecration of Priests, (Levit. 8.) and the sacrifices adjoined thereunto, also divers other washings and purifications of legal uncleanness (Levit. 14. 15. 16. & 17.) were all Sacraments; [Alanus de Sacr. c. 9.] signifying either first justification and remission of sin, or increase of grace, and purity; of which sort it is also probable that the Paschal lamb, and Loaves of proposition were sacraments (Exod. 12. 25.) Which multitude S. Augustine comparing with ours of the new Testament, sayth: The people bound with fear in the old law, was burdened with many Sacraments. For this was profitable to such men (sayth he) to make them desire the grace, foretold by the Prophets, which being come from the wisdom of God becoming Man, by whom we are called into freedom, a few most wholesome Sacraments are instituted, which hold the society of christian people under one God of a free multitude. [li. de vera Religione c. 17.] But as Christ's Sacraments are fewer in number, so they are more excellent in virtue. And to most of these new, the former do answer as figures and shadows. So to our Baptism answereth Circumcision, as S. Paul teacheth (Coloss. 1.) that Christians are circumcised in the circumcision of Christ, buried with him in Baptism. To our holy Eucharist, as it is a Sacrament, did answer the Paschal lamb, and Loaves of proposition, as also Manna, and blood of the Testament. It was prophesied Psal. 18. Adore his foot stool: as holy Fathers expound it. [S. Aug. in hunc Psalm. ser. de verbis Domini. li. 17. civit. c. 20. li. 1. cont. advers. leg. c. 18. S. Cyril. li. 3. in Joan. S. Leo ser. 8. de passione.] And as the same Eucharist is a Sacrifice, it was prefigured by all the old Sacrifices of the law of nature, and of Moyses: as S. Augustin, and S. Leo do prove; and prophesied (Psal. 19.) Be he mindful of all thy sacrifice &c. To the sacrament of holy Orders answered consecration of Priests. All the ablutions, purifications, cleansings, and oblations for sin, which in great part were both Sacraments and Sacrifices, answered to our Sacrament of Penance, which was also prefigured by the second tables of the decalogue (Exod. 34.) More plainly foreshowed by example of particular confession of sins and satisfaction (Num. 5. 14. and 29.) Contrition also was no less required, as appeareth by the example of King David, 2. Reg. 24. Marriage in the old Testament, though not a sacrament yet signified the Sacrament of Marriage among Christians. But the Sacrament of Confirmation had not any so answerable a figure in the old law, which brought not to perfection. Neither Extreme unction, because the law gave not immediate entrance into the kingdom of heaven, which defects were signified by the high Priests entering only once in the year into Sancta Sanctorum, Levit. 16.

Likewise touching practice of holy Rites; divers uncleanness hindering participation of sacrifices, and conversation with other men (Levit. 14.) Degrees of consanguinity and affinity, hindering marriage (Levit. 18.) and sundry Irregularities excluding from the office of Priests (Levit. 21.) were figurative resemblances of sins and censures, and of impediments to holy Orders, and to Marriage, in the new Testament.

To the particular service of God pertained also the Tabernacle, with the Propitiatory, Ark, Cherubims, Table for loaves of proposition, Candlestick, Lamps, Altars for Holocausts, and Incense, Vestments for Priests, a brazen laver, and other vessels described Exod. 25. & seq. All which were kept and carried by the Levites, resting or marching in the midst of the camp. Nu. 2. 3. And when the Land of Chanaan was conquered, the same were fixed in Silo, Josue 18. whither the people resorted at certain set times, and upon sundry occasions. From thence long after they took the Ark, and often upon divers occasions removing it, made Oratories, or Chapels, wheresoever it rested, devotion increasing, and religious estimation of it in all Israel. 1. Reg. 4. 7. 10. Yea the infidel Philisthiims in Azotus seeing and feeling the virtue thereof, overthrowing their God Dagon, and themselves sore plagued, found it best for them to send the Ark home to the Israelites, not without costly and precious oblations (1. Reg. 5. & 6.) King David most specially honouring it (2. Reg. 6.) Who further considering that himself dwelt in a house of cedar, and the Ark of God remained in the tabernacle covered with skins, intended to build a more excellent house for God. 2. Reg. 7. But his godly purpose was deferred by God's appointment, and his son King Salomon builded the famous Temple in Hierusalem. 3. Reg. 6.

Which succeeding in place of the Tabernacle, each of them (one after the other) was the only ordinary place of Sacrifice. The law commanding (Levit. 17.) If any man of the house of Israel kill an ox, or a sheep, or a goat (to wit for Sacrifice, as S. Augustine, [Quest. 56. in Levit.] and other fathers expound it) and offer it not at the door of the tabernacle, (afterwards at the door of the Temple) he shall be guilty of blood, as if he had shed blood. and so shall he perish out of the midst of his people. Nevertheless upon occasions, and by special revelation sacrifice was lawfully offered in other places. 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, when he convinced the false Prophets of Baal, 3. Reg. 18. whose fact (as S. Augustin noteth [Ibidem.]) the miracle sufficiently showed to be done by God's dispensation.

And as peculiar places were dedicated, so also special times were sanctified, and divers feasts and festivities, partly ordained before (as the Sabbath Gen. 2. and Pasch Exod. 12.) were confirmed by the Law (Exod. 20. 23.) and others likewise instituted (Exod. 23. Levit. 23. Num. 28. 29. and Deut. 16.) with proper sacrifices for every sort. First and most general was the daily sacrifice of a lamb every day twice, at morning and evening (Exod. 29.) which was not properly a feast, but a sacred perpetual office in the tabernacle, and after in the temple. All the rest were festival days, in which it was not lawful ordinarily to do servile work. The first of these was the Sabbath, that is the seventh and last day of every week, which is our saturday: Kept still solemnly by the Jews, even at this time, in all places where they dwell; but not by Christians, because the old Law is abrogated; and we keep the next day, which is Sunday, holy, by institution and tradition of the Church. The second, Neomenia, or new moon, in which day they always began the month; and twelve such months made a year, by the course of the moon; for by the course of the sun, the year containeth eleven days more, which in three years make above a month. And so every third year, and sometimes the second (for it happened seven times in nineteen years) had thirteen months: and was called Annus embolismalis, being increased by means of those eleven days. [S. Beda de Embolismo. co. 1.] The third feast was Pasch, or Phase, first instituted at the parting of the children of Israel out of Aegypt, in the full moon of the first month in the spring, in which the Paschal lamb was eaten, as is prescribed Exod. 12. The fourth feast was Pentecost, or first fruits, the fiftieth day after Pasch, when Moyses received the Law in mount Synai. The fifth, the feast of Trumpets, the first day of the seventh month, in grateful memory that a ram sticking by the horns, was offered in sacrifice by Abraham in place of Isaac. The sixth was the feast of Expiation, the tenth day of the seventh month; wherein solemn fast was also prescribed from evening of the ninth day to evening of the tenth, for remission of sins in general, besides particular sacrifices and satisfaction for every sin, whereof any man found himself guilty. The seventh was the feast of Tabernacles, seven days together, beginning the fifteenth of the seventh month, in memory of God's special protection, when they remained in tabernacles, forty years in the desert. The eighth feast was of Assembly and Collection, the next day after the foresaid seven, in commemoration of union in the people, and peaceable possession in the promised land. In this day general collection was made for necessary expenses in the public service of God.

Moreover the seventh year was as a Sabbath of rest (Levit. 25.) in which no land was plowed, no vines pruned, nor those fruits gathered that sprung without man's industry of the earth. Again, the fiftieth year was peculiarly made holy, and called the Jubilee, or joyful year. In it all bondmen were set free; all inheritances amongst the Israelites, being for the time sold or otherwise alienated, returned to the former owners.

Besides Sacrifices, Sacraments, holy places, holy times, and many other sacred things belonging thereto; there were yet more Ceremonial Observances, commanded by Moyses' law, as well pertaining to the service of God in that time, as signifying christian life and manners. So certain beasts, birds, and fishes were reputed unclean (Levit. 11.) and God's people forbid to eat them; as also that they should not eat any blood at all, nor fat. Levi. 3. The reason of all which was not, as though any creature were ill in nature, but partly to avoid idolatry, partly to exercise them in obedience, and temperance, and partly for that the same things signified vices and corruptions, from which Christians especially ought to refrain. Likewise Levit. 19. they were commanded not to sow their fields with two sorts of seed, nor to wear garments woven of two sorts of stuff, that they might be more distinguished from Infidels by external signs, and not only by Circumcision, but especially to teach christians to practise simple innocency, and to avoid double and deceitful dealing.

All which, and other precepts, as well moral, as ceremonial and judicial, were most strictly commanded; the observers blessed and rewarded; and transgressors severely threatened with great curses (Levit. 20. 26. Deut. 4. 27. 28.) and divers actually punished, Exod. 32. three thousand slain for committing idolatry. Many swallowed up in the earth, (Num. 16.) descending quick into hell, and many more burned with fire from heaven, for making and favouring Schism. Yea by one means and other, all that were above twenty years of age, coming forth of Aegypt, except two only (Josue and Caleb) died in the desert, for the general murmur of the people. Num. 11. 14. 25. and 26. All Israel beaten in battle till one malefactor Achan was discovered and punished. Jos. 7. All the tribes were punished for suffering public idolatry in Dan: and Benjamin almost extirpate, for not punishing certain malefactors. Judic. 20. And the whole people very often invaded and sore afflicted for their sins; as appeareth in the book of Judges. In particular also divers were advanced and prospered for their virtue; as Josue, Caleb, Phinees, Samuel, David and others. Contrariwise Nadab and Abiu Priests were miraculously burnt for offering strange fire, Levit. 10. One stoned to death for gathering sticks on the sabbath day, Num. 15. King Saul deposed, for presuming to offer sacrifice, and not destroying Infidels (1. Reg. 13. 15.) and Oza, 2. Reg. 6. suddenly slain for touching the Ark of God, the Law forbidding under pain of death, Num. 1. v. 51. & 18. v. 7. that none should approach to holy office not thereto orderly called.

Of works also of Supererogation (called counsels not precepts) we have examples in vows, voluntarily made of things not commanded; the law prescribing what vows might be made, and by whom. Num. 30. And Num. 6. a particular rule was proposed to such as of their own accord, would embrace it, and a distinct name given them, to be called Nazarites, that is, Separate or Sanctified. In which state they were to remain either for a time, limited by themselves or their parents, or perpetually, if they so promised. Judic. 13. 1. Reg. 1. For so far as their promise extended, they were strictly obliged to perform. Deut. 23. When thou hast vowed a vow to our Lord thy God, thou shalt not slack to pay it: because our Lord thy God will require it: and if thou delay, it shall be reputed to thee for sin. If thou wilt not promise, thou shalt be without (this) sin. Pay thy vows unto the Highest, Psal. 75. Vow ye, and render (your vows) to our Lord your God, Psal. 49. The Rechabites, afterwards had a like rule to the Nazarites; and the same perpetual (Hierem. 35.) never to drink wine, nor to build nor dwell in houses, but in tabernacles, nor sow corn, nor plant vineyards. Which rule though instituted by a man, yet the observation thereof was much commended and rewarded by God. v. 19. Such distinct state of religious persons, with other states of the Church of Christ, were also prefigured (Levit. 11.) by the clean fishes, of three distinct waters, as some holy Fathers do mystically expound that place. To wit, the clean fishes of the sea are the multitude of lay persons, which are drawn out of the sea of this world, and happily found good fishes in our Lord's net. Math. 13. The clean fishes of the rivers, are the good and fruitful Clergy men, that water the whole earth, by teaching Christian doctrine, and ministering holy Sacraments, with other Rites, and Governing the whole Church. And the clean fishes of standing pools, are the Monastical persons, living perpetually in Cloisters, where good souls are always ready for our Lord's table, as S. Bernard teacheth. [S. Ber. Ser. 1. de S. Andrea.] Much more the ancient fathers, Saint Beda, Saint Gregory, Saint Augustin, and others explicate innumerable places of holy Scripture mystically; relying therein upon example of the new Testament so expounding the old. [S. Beda. co. 4. S. Aug. cont. Faust. S. Greg. in li. 1. Reg. et in Job.] Namely Saint Paul teaching (as before is noted) that the whole law was a pedagogue guiding men to Christ, and affirming that all things happened to the people of the old Testament in figure of the new.

Leaving therefore to prosecute the same further, which would require a very great work, it may here suffice to give according to the literal sense, a brief view of certain other points of Religion, practised in this fourth age.

Where it is clear, that as Jacob the Patriarch had foretold (Gen. 38.) that Abraham's, Isaac's, and his own name should be invocated, so Moyses prayed God for his promise made to them, and for their sake, to pardon the people, saying Exod. 32. Remember, o Lord, Abraham, Isaac, and Israel. And our Lord was pacified, from doing the evil which he had spoken against his people. His divine providence so disposing, that he could be hindered, by such prayers, from that which he threatened. [S. Hiero. Ep. 12. ad Gauden.] And whereas Moyses did not directly invocate the holy Patriarchs, as Christians now call upon glorified Saints, to pray for them, the cause of difference is, for that now Saints seeing God, know in him, whatsoever pertaineth to their glory, which state none before Christ attained unto. Num. 35. v. 25. Deut. 4. v. 12. Again Protestants object, that for so much as God knoweth all our necessities, desires, dispositions, and whatsoever is in man, it is needless (say they) superfluous, and in vain, that Saints should commend our causes. To this we answer, that not only glorious Saints, but also mortal men by God's ordinance (by which nothing is done vainly) do such offices, as mediators between God and other men; for so Moyses told the words of the people to our Lord (Exod. 19.) notwithstanding God's omniscience, or knowledge of all things. Also God expressly commanded Job's friends to go to Job, promising to hear his prayer for them. [Job. 42.] As for Saints hearing or knowing our prayers made to them, though only God of himself and by his own power, seeth men's secret cogitations, and therefore is properly called the searcher of hearts (1. Reg. 16.) yet God communicateth this power to Prophets, to see the secret thoughts of others; so Samuel knew the cogitations of Saul (1. Reg. 9. v. 20.) And Ahias, saw by revelation the coming of Jeroboam's wife to him in Silo (3. Reg. 14.) Much more God revealeth our present state and acts to glorified souls; who are as Angels in heaven (Math. 22.) and being secure of their own glory, are careful (sayth S. Cyprian) of our Salvation. [lib. de moralitate.] Neither is it derogation to God that Saints are honoured, and titles ascribed to them, of intercessors, mediators, and the like; for such titles are given to them not as to God, but by way of participation only. So Judges are called Gods and Saviours (Exod. 21. Judic. 3.) and Priests called Gods (Exod. 21.) Praise given to God and Gedeon. Judic. 7. Protection and adoration of Angels is very frequent, Exod. 23. 31. Num. 22. Josue. 5. Judic. 2. 6. 13. The names of the twelve sons of Israel were graven in the two chief ornaments of the high Priest, in the Ephod and Rationale (Exod. 28.) Manna was not only reserved as a memory of God's singular benefit, but also honourably reposed as a Relic in a golden vessel, and kept in the Ark of God (Exod. 16. Heb. 9.) Joseph's bones reserved and removed (Josue. 24.) Images of holy Cherubims were made and set up together with the Ark and Propitiatory in the chief place of the Tabernacle, called Sancta Sanctorum (Exod. 25.) An image also of a serpent was made in brass for the health of those that were stricken by serpents (Num. 21.) Images also of lions and oxen were made, and set under the foot of the laver (called a sea) in the Temple (3. Reg. 7.) The honour done to any holy thing, namely to the Ark (2. Reg. 6.) redounded to God's more honour, and all this so far from idolatry, that quite contrary, in presence of the Ark the idol Dagon fell to the ground, and broke in pieces. 1. Reg. 5.

Exequies for the dead with weeping and fasting were then practised in the Church, as appeareth by the people's mourning for Aaron thirty days. Nu. 20. Also for Moyses (Deut. 34.) By the Gabaonites' fasting seven days for Saul and his sons lately slain. 1. Reg. 31. Likewise King David with all his court mourning weeping and fasting for them. 2. Reg. 1. All which were to no purpose, if souls departed could not be relieved by such means. It moreover appeareth that the same royal Prophet believed divers places to be in hell, when he said (Psal. 85.) Thou hast delivered my soul from the lower hell, signifying plainly that there is a lower and a higher hell: which higher the Church calleth Purgatory: where souls suffer that pain in satisfaction for their sins, which remaineth not satisfied before death, and is due after the guilt of sin is remitted, the law prescribing that besides restitution of damage, sacrifice should also be offered (Levit. 5. 6. 16.) And David was punished by the death of his child, 2. Reg. 12. and by the plague sent amongst his people, 2. Reg. 24. after his sins were remitted. He feared also punishment in the other world, yea two sorts, and therefore prayed to be delivered from both, saying: (Psal. 6.) Lord rebuke me not in thy fury, nor chastise me in thy wrath. That is (saith S. Gregory) Strike me not with the reprobate, nor afflict me with those, that are purged by the punishing flames. [To. 2. in sept. Ps. poenitent.] And most expressly signifieth also a higher place called hell, saying (Psal. 15.) in the person of Christ to his Father: Thou shalt not leave my soul in hell. From whence Christ delivered the holy Patriarchs, Prophets and, other perfect souls, resting without sensible pain, and brought them into heaven, whither before him none could enter. Which was also signified by the cities of refuge, whence none might depart to their proper country, till the death of the high Priest (Num. 35.) and by Moyses dying in the desert, and not entering into the promised land over Jordan, Deut. 4. 31. & 34.

Presupposing the general Resurrection of all men (as a truth known by former traditions) King David showeth the difference of the wicked, and godly in that time, saying (Psal. 1.) The impious shall not rise again in judgement: nor sinners in the Council of the just. That is, the wicked shall not rise to joy and glory, as the just and godly shall do.

Of general judgement is more plainly prophesied, 1. Reg. 2. That our Lord shall judge the ends of the earth, not that David, nor Salomon, but Christ should reign in his militant Church, even to the ends of the earth, and in fine judge the whole world. The same is confirmed Psal. 49. God will come manifestly, our God, and he will not keep silence. Fire shall burn forth in his sight. Psal. 95. He shall judge the round world in equity, and the peoples in his truth. Psal. 96. Fire shall go before him, and shall inflame his enemies round about. Again, the same royal Prophet (Psal. 48.) describeth the future and eternal state of the damned saying: as sheep (creatures unable to help themselves) they are put in hell, death shall feed upon them. Of the blessed he addeth: And the just shall rule over them in the morning, that is, in the Resurrection, and Psal. 149. The Saints shall rejoice in glory, they shall be joyful in their beds (in eternal rest.) The exaltations (praises) of God in their throat, and two edged swords in their hands: to do revenge in the nations, punishments among the peoples. To bind their Kings in fetters, and their nobles in iron manacles. That they may do in them the judgement that is written: This glory is to all his Saints. And much greater glory belongeth to Saints: for this is but accidental, uttered according to vulgar capacity. The essential and perfect glory, which no eye hath seen, nor ear hath heard, nor heart can conceive, consisteth in seeing God. [1. Cor. 2.] Among accidental glorious gifts, the four dowries of glorified bodies are especially prefigured [1. Cor. 15.]: Impassibility by the wood Setim, whereof the Ark was made (Exod. 25.) Agility and Penetrability in some sort by David's quickness against Goliath, and his conveying of himself into Saul's camp and forth again (1. Reg. 17. & 26.) but a more plain figure of Clarity was in Moyses' face (Exod. 34.) which by his conversation with God, became more glorious than mortal eyes were able to behold, glistering and shining as most splendent light through crystal, described as if his skin had been a clear horn, appearing and spreading beams like the sun, proceeding from the beauty of his soul, so that none of all the people could look directly upon him, except that he covered his face. [Catechis. Rom. p. 1. c. 12. q. 9.]

Thus much concerning particular points of faith and religion. And it is no less evident, that the universal Church and City of God still continued: yea was more visible and conspicuous to the whole world than before. First, by God's marvelous protection thereof in the desert, and famous victories and conquests of the land of Chanaan. And by the excellent laws given to this people, which all nations admired, and none had the like. Deut. 4. For in this fourth age, besides other laws and precepts, the spiritual and temporal States were more distinguished, and the Ecclesiastical Hierarchy especially disposed in subordination of one supreme head, with inferior governors, each in their place and office, for edification of the whole body. For Moyses being chief ruler and conductor of the Israelites out of Aegypt, received and delivered to them the written Law (Exod. 20.) And for observation and conservation thereof by God's express appointment (Levit. 8.) consecrated Aaron the ordinary High Priest, himself remaining still extraordinary Superior, also above Aaron. And after Aaron he consecrated in like manner his son Eleazar high Priest, and successor to his father (Num. 20.) To whom succeeded others in this order (1. Paralip. 6.) Phinees, Abisue, Bocci, Ozi, Zacharias, (otherwise 1. Reg. 1. called Heli) Meraioth, Amarias (otherwise Achimelec, whom Saul slew, 1. Reg. 22.) and Sadoc, in whose time the Temple was founded.

To these were adjoined other Priests, also consecrated in a prescript form (Levit. 8.) and Levites ordained to assist in lower and distinct offices (Num. 3. & 4.) In the first degree the Caathites, whose office was to carry the Sanctuary, and vessel thereof wrapped up by the Priests, but were forbid in pain of death, to touch them, or to see them. In the second degree the Gersonites; who carried the curtains and covers of the Tabernacle, and vessel of the Altar. In the third degree the Merarites; who carried the boards, bars, and pillars, with their feet, pins, cords, and other implements of the tabernacle; every one according to their office and burdens, Num. 4. v. ult.

But in the temporal state and government Josue of the tribe of Ephraim succeeded to Moyses (Num. 27. Deut. 3. & 34.) And after Josue were divers interruptions of succession, with governors of divers tribes, and change of government, from Dukes to Judges, and from Judges to Kings. For after Josue's death the people being sore afflicted by invasions of Infidels, God raised certain special men, with title of Judges to deliver and save them. First Othoniel of the tribe of Juda; then Aod of Benjamin; after him Samgar (the Scripture not signifying of what tribe) then Barach with Debora of Ephraim; Gedeon of Manasses; Abimelech, his base son, an usurper; Thola of Issachar; Jair, and Jephte of Manasses; Abesan of Juda; Aialon of Zabulon; Abdon of Ephraim; Sampson of Dan; and Heli, who was also high Priest of Aaron's stock, otherwise called Zaratas (1. Paralip. 6.) and Samuel also of the tribe of Levi a Prophet. In his time the people demanding and urging to have a King, Saul of the tribe of Benjamin was anointed. 1. Reg. 10. But for transgressing God's commandments, especially for exercising spiritual function without warrant (1. Reg. 13.) and not destroying idolaters (1. Reg. 15.) was deposed, and David of the tribe of Juda was anointed King, who after many great troubles possessed the whole Kingdom, and died in peace, leaving his son Salomon invested and anointed King in his throne.

The Church being thus established in distinct states and orders, albeit there were many imperfections in all sorts of persons, and great sins committed, yet God so punished offenders, and chastised the whole people, that he still conserved, the greatest, or chief part, in true faith and religion. For whiles they were in the desert, they murmured very often against God, and his Ministers their Superiors. (Exod. 17. Num. 11. 14. 20. 21.) Many fell to idolatry (Exod. 32.) Aaron not free from cooperating in the people's sin. Nadab and Abiu Aaron's sons, and consecrated Priests, offered strange fire (Levit. 10.) Core Dathan and Abiron, with their complices made a great schism (Num. 16.) Many committed carnal fornication with Infidels; and were thereby drawn to spiritual (Num. 25.) Of which and other like sins the Psalmist speaketh (Psal. 94.) exhorting his people not to harden their hearts, as in the desert their fathers had tempted God. Forty years was I offended (sayth God) with that generation and said: They always err in heart. And therefore he sware in his wrath: that same generation should not enter into the promised land of Chanaan: but their children entered and possessed it. Num. 14. Josue 3.

Again, the people falling to idolatry and other sins, were afflicted and sore pressed by foreign enemies, but repenting were delivered and saved by certain captains called Judges and [Judic. 3.] Saviours: as appeareth in the book of Judges. They had also tribulations by some of their own nation, for among the Judges one (called Abimelec) was a tyrannical usurper (Judic. 9.) Saul their first King falling from God unjustly persecuted David (1. Reg. 18. &c.) Ambitious Absolom rebelled against the King his father (2. Reg. 15.) and Saba of the tribe of Benjamin raised an other rebellion (2. Reg. 20.) Likewise Adonias, assisted by Abiathar the high Priest, and by Joab general of the army, pretended to reign his father David yet living, to prevent Salomon of the Kingdom (3. Reg. 1.) So God both showed his justice, in suffering such afflictions to happen, for punishment of sin: and his mercy, in saving his Church from ruin.

Moreover, for preservation of the Church, there were divers divine Ordinances provided by the law. For first all were strictly commanded, not to communicate with Infidels in their idolatry (Ex. 23.) nor with Schismatics in their schism (Nu. 16.) but to destroy all Idolaters (Num. 33.) and shun all novelties in religion, as a sure mark of idolatry, or false doctrine (Deut. 13.) Further to conserve unity there was but one Tabernacle, and one Altar for Sacrifice, in the whole people of Israel. [S. Chris. orat. 1. advers. Judeos.] Whereupon when the two tribes and half, on the other side Jordan, had made a several altar, all the tribes that dwelt in Chanaan, suspecting it was for sacrifice, sent presently to admonish them, and prepared to make war against them, except they destroyed their new altar, but being advertised that it was only an altar of monument, and not for sacrifice, were therewith satisfied (Josue. 22.) Afterwards the tribe of Dan, setting up idolatry, and the other tribes not correcting it, they were all punished. Which happened by occasion of an other enormous sin, committed and not corrected in the tribe of Benjamin. For the other eleven tribes making war against them for this just cause, yea by God's direction, and warrant, yet had the worse, sustaining great slaughter of men in two conflicts; and in the third Benjamin was almost destroyed. Judic. 20.

Finally, for decision of all controversies and ending of strife, the High Priest was expressly ordained supreme Judge (Deut. 17.) And all were commanded in pain of death to submit their opinions, and obey his sentence: with promise of God's assistance, whereby his definitions were certain and infallible. For in consultations of doubts and difficult cases, God inspired him with doctrine of verity (Exod. 28. 29. Levit. 8. Num. 3. 7. 9. 1. Reg. 23. 30.) Which judgement Seat Christ admonished the Jews to repair unto and follow (Math. 23.) though the Judges themselves did not the things which they taught. In so much that Caiphas, through this assistance of God's spirit, being otherwise a wicked man, yet pronounced the truth, That one must die for the people. Which therefore S. John the Evangelist ascribeth to his Chair and office, because he was High Priest that year. Joan. 11.

Seeing then God's providence and continual assistance was so clear, and assured in the Church of the old Testament, much more is the Church of Christ builded upon a sure rock, assured of his perpetual assistance, and always preserved from erring in Faith, or in general practice of Religion. And that by God's like assured ordinance of one supreme head and Judge, S. Peter, and his Successor: for whom our Saviour prayed, that his faith should not fail. Further commanding him, that he should confirm his brethren. [Math. 16. 28. Luc. 22. Joan. 14. 16. Eph. 4. 1. Tim. 3.] All which we see is performed in the Successors of S. Peter, whereas the successors of the other Apostles are all failed long since. The same most assured stability of the Church of Christ, is further confirmed by the whole Law and Prophets. Namely, Deut. 32. and 33. where Moyses foretelleth more power and grace in the Church, to be collected in the Gentiles of all nations, than ever was in that of the Israelites or Jews. Likewise, 1. Reg. 2. The same was both prefigured and prophesied by holy Anna: The hungry (those that desire God's grace and glory) are filled: until the barren woman (the Church of the Gentiles) bare very many: and she that had many children was weakened. Showing that the Church of the Jews had many, until the plenitude of Gentiles much more abounded. Wherefore the Psalmist inviteth all nations to praise God, saying; Psal. 116. Praise our Lord all ye Gentiles: praise him all ye peoples. Also 2. Reg. 7. God promised David, saying: Thy Kingdom for ever before thy face, and thy throne shall be firm continually which was not verified in David's temporal Kingdom. For it was quickly divided, after Salomon's death, and a small part left to his son Roboam. And after the captivity in Babilon, his seed had only title and right without profession of royal throne. [S. Aug. li. 17. c. 8. de civit. S. Epiph: hores. 29.] Again 2. Reg. 22. The same royal Prophet in his Canticle of thanksgiving, and last prophetical words (chap. 23.) much preferreth the spiritual Kingdom of Christ, before the earthly Kingdom of the Jews. But most specially and plainly in the Psalms: Psal. 2. Why did the Gentiles rage, and peoples meditate vain things? Signifying that the fury of all adversaries rageth in vain, against Christ and his Church. For I am appointed, by him (sayth Christ of his Father) King over Sion, his holy hill. I will give thee (sayth God to his Son) the Gentiles for thine inheritance, and thy possession the ends of the earth. [Act. 4.] Psal. 17. A people which I knew not, hath served me. Psal. 44. The Queen (the Church) stood on thy right hand in golden raiment, compassed with variety, of virtues, and divers sorts of holy professions. Psal. 47. Mount Sion is founded with the exultation of the whole earth. For ever and ever he (Christ) shall rule us evermore. Psal. 86. Glorious things are said of thee, o city of God. But omitting innumerable other such texts, the 88^th Psalm containeth a large prophecy of Christ and his Church where S. Augustin giveth us this brief admonition [in hunc. Psalm.]: Christiani estis, Christum agnoscite. You are Christians, agnize Christ. I will put (sayth God) his hand in the sea, Christ's dominion in the Gentiles, and his right hand in the rivers; all sorts shall serve him. He shall be high above the Kings of the earth. Of the Church he addeth: I will put his seed for ever and ever, and his throne as the days of heaven. Neither do sins frustrate this promise of God, therefore it followeth: But if his children shall forsake my law: and will not walk in my judgements: If they shall profane my justices, and not keep my commandments; What then, will Christ for all this abandon his Church, as he did the old Synagogue, of which God sayth: Deut. 32. They have provoked me in that which was no God: and I will provoke them, in that which is no people? Not so. How then? I will visit, sayth our Lord, their iniquities with a rod, and their sins with stripes. But my mercy I will not take away from him. This is a strong Firmament (sayth S. Augustin [Ibidem.]) God promiseth, yea sweareth, and will not lie to David, that his seed shall continue for ever. His throne as the Sun in God's sight, and the Moon perfected for ever. So this great Doctor showeth by holy Scriptures against the Donatists, and in them against Protestants, that the militant Church of Christ hath been still, and shall be visible, during this transitory world. [The Jews will not see Christ: 2. Cor. 3. And Heretics will not see the Church which yet is always visible. S. Aug. in Psal. 30. Conc. 2. Collat. Carthag. et Cont. Donatist.]