The Continuance of the Church and Religion, in the Fourth Age of the World

From the parting of Israel out of Egypt, to the foundation of the Temple. The space of 480 years.

We have seen already in the three first ages, or distinct times of the world, the beginning, increase, and continuance of the Church and Religion of God, without interruption. Now in this fourth age, in which God gave his people a written Law, it is yet more evident,¹ that the same faith and religion, not only continued but also was more expressed, and explicated; and the Church had more variety of Sacrifices, Sacraments, and other holy Rites, and Observances: and the two states Ecclesiastical and Temporal more distinguished, and each of them, especially the Priestly and Levitical Hierarchy, more disposed in subordination: the civil government also under Dukes, Judges, and Kings, more distributed among superior and inferior officers than before.

For first the principal point and ground of all religion², 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 marvellous) in hot persecution: then bringing them forth of the furnace of Egypt, in his strong hand, as is recorded in the former age, at last his Divine Majesty delivered to them his³ perfect and eternal Law, contained in two tables, distributed into ten precepts, teaching them their proper duties first towards himself their⁴ God and Lord, then towards each other. Adding moreover for the practice and execution thereof, other particular precepts of two sorts,⁵ to wit, Ceremonial prescribing certain and terminate manners and rites, in observing the commandments of the first table pertaining to God: and Judicial laws directing in particular how⁶ 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 as⁷ ourselves. The manner of performing all, is to believe and hope in one only Lord God, honour and serve him alone, who made all of nothing, conserves all, will judge all, and render to all men as they deserve, and therefore fully to confirm this point, he begins his commandments with express prohibition of all false and⁸ imaginary gods, saying (Exod. 20:3) Thou shalt not have strange gods, and after threats to the transgressors, and recital of the other nine commandments, he concludes (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 says: Hear Israel, the Lord our God is one Lord. And God himself speaking again says: (Exod. 23) See ye that I am only, and there is no other God besides me. The royal prophet David (2 Kings 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,⁹ 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, Eloe, Saddai, Adonai, Jehovah: which import plurality of Persons in God, who is but one nature and substance. Distinction also of Persons in God is deduced (Exod. 31) God saying: I will call in the name of the Lord. That is (as S. Augustin and other fathers expound it)¹⁰ the second Person by his grace makes his servants to call upon God. More distinctly (Psalm 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 of¹¹ David, according to his humanity the son of David. The same king David makes 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 and¹² figures. Moyses evidently (Deut. 18) foreshows that after other prophets Christ the Son of God should come in flesh, and redeem mankind, as S. Peter teaches (Acts 3). Likewise in his Canticle, and Blessing of the tribes (Deut. 32 and 34) he speaks more expressly of Christ and his Church, than of the Jews and their Synagogue. The star prophesied by Balaam (Num. 24) foreshows 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 another, most especially king David and king Salomon, were figures of our Lord and Saviour Jesus Christ. The brazen serpent (Num. 21) signified Christ to be crucified, as himself expounds it (John 3). Briefly the whole Law was a pedagogue, or conductor to bring men to Christ (Gal. 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, endued with understanding, to conceive, and discern; and with free will, to choose or refuse what likes or displeases him.

For God appointing all creatures their offices, ingrafted in all other things an¹³ invariable inclination 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 will free to agree unto, or to resist his precepts, and counsels. Whereupon Angels cooperating with Gods 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 at 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 speaks) 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 has spoken we will do. For which cause Gods 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 Gods promise being firm, mans 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 does Gods foreknowledge make¹⁴ the event necessary, for he sees the effect in the cause, as it is voluntary or casual: yea God knows all before, and sometimes foretells things, which conditionally would happen, and indeed (the condition failing) come not to pass, as (1 Kings 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,¹⁵ nor otherwise of himself, to do, nor so much as to think any good thing but¹⁶ through Gods mere mercy, and grace, given him without his deserving, sufficient to all, and effectual to those that accept it. God also gives particular grace for special functions; as (Lev. 8) to Priests (Num. 11) to seventy ancients, and (1 Kings 10) to king Saul.

By which divine assistance the commandments of¹⁷ God are possible, as himself avouches, 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 free will are good and¹⁸ commendable, Moyses so testifying (Deut. 14) This is your wisdom and understanding before peoples. Yea are meritorious: and rewards are promised for the same (Lev. 16) and contrariwise 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 affirms (Psalm 18) that in keeping Gods precepts is much reward. And (Psalm 118) professes that he inclined his heart to keep them for reward.

Amongst other services of God, and means of mens salvation, external Sacrifice is of the greatest. And therefore the manner of offering all sorts is at large prescribed¹⁹ in the Law, especially in the first seven Chapters of Leviticus. The first and principal was Holocaust,²⁰ wherein all the oblation was burned and consumed in the honour of God our Sovereign Lord. The second was Sacrifice for sin,²¹ 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 (Lev. 4) for then the priests had no portion, but all was offered to God. The third was pacific sacrifice,²² either of thanksgiving for benefits received, or to obtain Gods favour in all occurrent necessities, and good desires. And of both these sorts one part was consumed in Gods honour, another 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 (Lev. 9) whereof he had given commandment before (Lev. 6) that it should be conserved, and never extinguished,²³ 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)²⁴ and here confirmed and continued (Lev. 12. Josue 5) all hosts and sacrifices for sin (Lev. 4. 5. 6. and 7) consecration of Priests, (Lev. 8) and the sacrifices adjoined thereunto, also divers other washings and purifications of legal uncleanness (Lev. 14. 15. 16. and 17) were all Sacraments; signifying either first justification and remission of sin, or increase of grace, and purity; of which sort is it also probable that the Paschal²⁵ lamb, and Loaves of proposition were sacraments (Exod. 12. 25). Which multitude S. Augustin comparing with ours of the new Testament, says: The people bound with fear in the old law,²⁶ was burdened with many sacraments. For this was profitable to such men (says he) to make them desire the grace,²⁷ 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. But as Christs Sacraments are fewer in number²⁸, 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 answers Circumcision, as S. Paul teaches (Col. 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 Psalm 18. Adore his footstool: as holy Fathers expound it.²⁹ As the same Eucharist is also a Sacrifice,³⁰ it was prophesied by all the old Sacrifices of the law of nature, and of Moyses: as S. Augustin, and S. Leo do prove;^31323334 and prophesied (Psalm 19) Be he mindful of all thy sacrifice &c. To the sacrament of holy Orders answered consecration of Priests. As 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 foreshown by example of particular confession of sins and satisfaction (Num. 5. 14. and 19) Contrition also was no less required, as appears by the example of king David. 1 Kings 24. Marriage in the old Testament, though not a sacrament, yet signified the Sacrament of Marriage among Christians. But the Sacrament of Confirmation had no 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 (Lev. 16).

Likewise touching practice of holy Rites,³⁵ divers uncleanness hindering participation of sacrifices, and conversation with other men (Lev. 14) Degrees of consanguinity and affinity, hindering marriage (Lev. 18) and sundry Irregularities, excluding from the office of Priests (Lev. 21) were figurative resemblances of signs and censures, and of impediments to holy Orders, and to Marriage, in the new Testament.

To the peculiar service of God pertained also³⁶ the Tabernacle, with the Propitiatory, Ark, Cherubims, Table for loaves of proposition, Candlesticks, Lamps, Altars for holocausts, and Incense, Vestments for Priests, a brazen laver, and other vessels described Exod. 25 et seq. All which were kept and carried by the Levites, resting or marching in the midst of the camp. Num. 2. 3. And when the Land of Chanaan was conquered, this same were fixed in Silo. Josue 18. whither the people repaired at certain feast times, and upon divers occasions removing it, made Oratories, or Chapels, wheresoever it rested, devotion increasing, and religious estimation of it in all Israel. 1 Kings 4. 7. 10. Yea the infidel Philistines 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 conflict and precious oblations (1 Kings 5 and 6) King David much specially honouring it (2 Kings 6) Who therefore considering that himself dwelt in a house of cedar, and the Ark of God remained in the skins or covers of beasts, intended to build a magnificent Temple for God. 2 Kings 7. But his godly purpose was deferred by Gods appointment, and his son king Salomon builded the famous Temple in Jerusalem. 3 Kings 6. Which succeeding in place of the Tabernacle,³⁷ each of them (one after the other) was the only ordinary place of Sacrifice. The law commanding (Lev. 17) If any man of the house of Israel, kill an ox, or a sheep, or a goat (to wit for Sacrifice, as S. Augustin,³⁸ 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,³⁹ 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 Kings 7. And the prophet Elias offered Sacrifice without the Temple, when he convinced the false prophets of Baal. 3 Kings 18. Whose fact (as S. Augustin notes) the⁴⁰ miracle sufficiently showed to be done by Gods dispensation.

And as peculiar places were dedicated,⁴¹ 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. Lev. 23. Num. 18. 19. 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,⁴² 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 moons, 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 contains eleven days more, which in three years make about 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. The third feast was Pasch, or Phase, first instituted at the parting of the children of Israel out of Egypt, 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 Sinai. 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 from⁴³ evening of the ninth day to evening of the tenth, for remission of sins in general, besides particular sacrifices in all satisfaction for every sin, under pain of every man making himself guilty. The seventh was the feast of Tabernacles, seven days together, beginning the fifteenth of the seventh month, in memory of Gods special protection, when they remained in tabernacles, forty years in the desert. The eighth feast was of Assembly and Collection, the next day after his foresaid seven, as common occasion of vacation in the people; and in peaceable possession in the promised land. In that day general collection was made for necessary expenses in the public service of God.

Moreover the seventh year was a sabbath of⁴⁴ rest (Lev. 25) in which no land was plowed, no vine pruned, nor the fruits gathered that spring without mans industry of the earth. Again the fiftieth year was peculiarly made holy, as the great Jubilee, or joyful year. In all that bondmen were set free; all inheritances among 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 thereto⁴⁵, 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 (Lev. 11) and Gods people forbid to eat them; as also that they should not eat any blood at all,⁴⁶ nor fat. Lev. 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 Lev. 19. they were commanded not to sow their seeds with two sorts of⁴⁷ seed; nor to wear garments woven of two sorts⁴⁸ of stuff, that they might be made distinguished from infidels by external signs, and not only by Circumcision, but especially to teach christians to put on a high 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;⁴⁹ the observers blessed and rewarded,⁵⁰ and transgressors severely threatened with great curses⁵¹ (Lev. 20. 26. Deut. 4. 17. 18) and divers actually punished, Exod. 32. three thousand slain for committing idolatry. Many swallowed up in the earth. Num. 16. descending quick into hell. Yea by one means and other, all that were above twenty years of age, coming forth of Egypt, except two only (Josue and Caleb) died in the desert; for the general murmur of the people. Num. 11. 14. 25. and 16. All Israel beaten in battle till one malefactor Achan was discovered and punished. Josue 7. All the tribes were punished for suffering public idolatry in Dan: and Benjamin almost extirpate, for not punishing certain malefactors. Judges 20. And the whole people of Jews often invaded and sore afflicted for their sins; as appears in the book of Judges: In particular also divers were advanced and prospered for their virtues, as Josue, Caleb, Phinees, Samuel, David and others. Contrariwise Nadab and Abiu priests were miraculously burnt for offering strange fire, Lev. 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 Kings 13. 15) and Oza (2 Kings 6) suddenly slain for touching the Ark of God, the Law forbidding under pain of death, Num. 1:5 and 18:7 that none should approach to holy office being not thereto orderly called.

Of works also of Supererogation (called counsels not precepts)⁵² we have examples in vows, voluntarily made of things not commanded; the law prescribing what vows might be made,⁵³ 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,⁵⁴ 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. Judges 13. 1 Kings 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, Psalm 75. Vow ye, and render (your vows) to our Lord your God, Psalm 49. The Rechabites afterwards had a like rule to⁵⁵ the Nazarites; and the same perpetual (Jer. 35) never to drink wine, nor to build nor dwell in houses, but in tabernacles, nor sow corn, nor plant vineyards. Which rule then 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,⁵⁶ were also prefigured (Lev. 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 laypersons,⁵⁷ which are drawn out of the sea of this world, and happily found good fishes in our Lords net. Matt. 13. The clean fishes of the rivers, are the good and fruitful Clergy men,⁵⁸ that water the whole earth, 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,⁵⁹ living perpetually in Cloisters, where good souls are always ready for our Lords table, as S. Bernard teaches.⁶⁰ Much more the more ancient fathers.⁶¹ S. Beda, S. Gregory, S. Augustin,⁶²⁶³ and others explicate innumerable places of holy scripture mystically, relying therein upon example of the new Testament so expounding the old. Namely S. Paul teaching (as before is noted) that the whole law was a pedagogue guiding men to Christ, and affirming that 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. 48) that Abrahams, Isaacs, and his own name should be invocated, so Moyses prayed God⁶⁴ 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. And whereas Moyses did not directly invocate the⁶⁵ holy Patriarchs, as Christians now call upon glorified Saints⁶⁶, to pray for them, the cause of difference is, for that now Saints seeing God, know in him, whatsoever pertains to their glory, which state none before Christ attained unto. Num. 35:25. Deut. 4. 7. 12. Again Protestants object, that for so much as God knows all our necessities, desires, dispositions, and whatsoever is in men, 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 Gods 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 Gods omniscience, or knowledge of all things. Also God expressly commanded Jobs friends to go to Job, promising to hear his prayer for them.⁶⁷ As for Saints hearing or knowing our prayers⁶⁸ made to them, though only God of himself, and by his own power, sees mens secret cogitations, and therefore is properly called the searcher of hearts (1 Kings 16) yet God communicates this power to prophets, to see the secret thoughts of others; so Samuel knew the cogitations of Saul (1 Kings 9:10) And Abias saw by revelation the coming of Jeroboams wife to him in Silo (3 Kings 14) Much more God reveals our present state, and acts to glorified souls; who are as Angels in heaven (Matt. 22) and being secure of their own glory, are careful (says S. Cyprian) of our Salvation.⁶⁹ Neither is it derogation to God that Saints are honoured, and titles ascribed⁷⁰ 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. Judges 3) and Priests called gods (Exod. 21) Praise given to God and Gedeon. Judges 7. Protection and adoration of Angels is⁷¹ very frequent, Exod. 13. 31. Num. 22. Josue 5. Judges 1. 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 Gods singular benefit,⁷² but also honorably reposed as a Relic in a golden vessel, and kept in the Ark of God (Exod. 16. Heb. 9) Josephs bones reserved and removed (Josue 24) Images of holy Cherubims were made and⁷³ 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 Kings 7) The honour done to any holy thing, namely to the Ark (2 Kings 6) redounded to Gods 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 Kings 5.

Exequies for the dead with weeping and⁷⁴ fasting were then practised in the Church, as appears by the peoples mourning for Aaron thirty days. Num. 20. Also for Moyses. (Deut. 34) By the Gabaonites fasting seven days for Saul and his sons lately slain. 1 Kings 31. Likewise king David with all his court mourning weeping and fasting for them. 2 Kings 1. All which were to no purpose, if souls departed could not be relieved by such means. It moreover appears that the same royal prophet believed divers places to be in hell. When he said (Psalm 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 calls Purgatory,⁷⁵ where souls suffer that pain in satisfaction for their sins, which remains 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 (Lev. 5. 6. 16) And David was punished by the death of his child. 2 Kings 12. and by the plague sent amongst his people 2 Kings 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: (Psalm 6) Lord rebuke me not in thy fury, nor chastise me in thy wrath, that is (says S. Gregory) Strike⁷⁶ me not with the reprobate, nor afflict me with those, that are purged by the punishing flames. And most expressly signifies also a higher place called hell, saying (Psalm 15) in the person of Christ to his Father. Thou shalt not leave my soul in hell.⁷⁷ 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,⁷⁸ 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. and 34.

Presupposing the general Resurrection of⁷⁹ all men (as a truth known by former traditions) king David shows the difference of the wicked, and godly in that time, saying (Psalm 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 prophesied⁸⁰, 1 Kings 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 Psalm 49. God will come manifestly our God, and he will not keep silence. Fire shall burn forth in his sight. Psalm 95. He shall judge the round world in equity, and the peoples in his truth. Psalm 96. Fire shall go before him, and shall inflame his enemies round about. Again the same royal prophet (Psalm 48) describes the future and eternal state of the damned (saying: as sheep (creatures unable to help themselves)⁸¹ they are put in hell, death shall feed upon them. of the blessed he adds: And the just shall rule over them in the resurrection, that is, in the resurrection, and Psalm 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 belongs to Saints: for this is but accidental, uttered according to vulgar capacity. The essential and perfect glory, which no eye has seen, nor ear has heard, nor heart can conceive,⁸² consists in seeing God. Among accidental glorious gifts, the four dowries of glorified bodies are⁸³ especially prefigured: Impassibility by the wood Setim,⁸⁴ whereof the Ark was made (Exod. 25) Agility and Penetrability in some sort by Davids quickness against Goliath, and his conveying of himself into Sauls camp and forth again (1 Kings 17 and 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 light⁸⁵ 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 he covered his face.

Thus much concerning particular points of⁸⁶ 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 Gods marvellous 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 distinguished⁸⁷, 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 Egypt, received and delivered to them the written Law (Exod. 20) And for observation and consecration thereof by Gods express appointment (Lev. 8) consecrated Aaron the ordinary high priest, himself remaining still extraordinary superior, also about Aaron. And after Aaron he consecrated in like manner his son Eleazar high priest,⁸⁸ and successor to his father (Num. 20) To whom succeeded others in this order (1 Paral. 6) Phinees, Abisue, Bocci, Ozi, Zacharias, (otherwise 1 Kings 1. called Heli) Meraioth, Amarias (otherwise Achimelec, whom Saul slew, 1 Kings 22) Achitob (otherwise Asiathar, who was deposed, 3 Kings 2) and Sadoc, in whose time the Temple was founded.

To these were adjoined other Priests, also consecrated in a prescript form (Lev. 8) and Levites ordained to assist in lower and⁸⁹ distinct offices (Num. 3 and 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 Meratites; 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 Josue⁹⁰ of the tribe of Ephraim succeeded to Moyses (Num. 27. Deut. 3. and 34) And after Josue were divers interruptions of succession, with governors of divers tribes, and change of government, from Dukes to Judges,⁹¹ and from Judges to Kings. For after Josue death the people being sore afflicted by invasions of Infidels, God raised certain special men, with title of Judges to deliver and⁹² save them. First Othoniel of the tribe of Juda; then Aod of Benjamin; after him Samgar (the Scripture not signifying 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 Aarons stock, otherwise called Zaraias (1 Paral. 6) and Samuel also of the tribe of Levi, and a Prophet. In his time the people demanding and urging to have a King,⁹³ Saul of the tribe of Benjamin was anointed. 1 Kings 10. But for transgressing Gods commandments, specially for exercising spiritual function without warrant (1 Kings 13) and not destroying idolaters (1 Kings 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 in⁹⁴ 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,⁹⁵ and his Ministers their superiors. (Exod. 17. Num. 11. 14. 20. 11) Many fell to idolatry (Exod. 32)⁹⁶ Aaron not free from cooperating in the peoples sin. Nadab and Abiu Aarons sons, and consecrated priests, offered strange fire (Lev. 10) Core Dathan and Abiron, with their complices made a great schism (Num. 16)⁹⁷ Many committed carnal fornication with⁹⁸ Infidels, and were thereby drawn to spiritual (Num. 25) Of which and other-like sins the Psalmist speaks (Psalm 94) exhorting his people not to harden their hearts, as in the desert their fathers had tempted God. Forty years was I offended (says God) with that generation, and said: They always err in heart. And therefore he swore in his wrath: that the same generation should not enter into the promised land of Chanaan: but their children entered and possessed it. Num. 14. Josue 5.

Again the people falling to idolatry and other sins, were afflicted and sore pressed by foreign enemies⁹⁹, but repenting were delivered and saved by certain captains called Judges and *Saviours:¹⁰⁰ as appears 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. (Judges 9) Saul their first King falling from God unjustly persecuted David. 1 Kings 18. &c. Ambitious Absolom rebelled against the King his father. 2 Kings 15. &c. and Seba of the tribe of Benjamin raised another rebellion (2 Kings 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 Kings 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,¹⁰¹ there were divers divine Ordinances provided by the law. For first all were strictly commanded, not to communicate with Infidels in¹⁰² their idolatry (Exod. 23) nor with Schismatics in their schism (Num. 16) but to destroy all Idolaters (Num. 33) and shun all novelties in religion,¹⁰³ as a sure mark of idolatry,¹⁰⁴ or false doctrine (Deut. 13) Furthermore to conserve unity there was but one Tabernacle,¹⁰⁵ and one Altar for Sacrifice,¹⁰⁶ in the whole people of Israel. 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 another 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 Gods direction, and warrant, yet had the worse, suffering great slaughter of men in two conflicts; and in the third Benjamin was almost destroyed. Judges 20.

Finally for decision of all controversies and¹⁰⁷ ending of strife, the High Priest was expressly ordained supreme Judge, (Deut. 17) And all were commanded in pain of death to¹⁰⁸ submit their opinions, and obey his sentence: with promise of Gods assistance, whereby his definitions were certain and¹⁰⁹ infallible. Yet in consultations of doubts, and difficult cases, God inspired him with doctrine of verity (Exod. 28. 29. Lev. 8. Num. 3. 7. 9. 1 Kings 23. 30) Which judgement Seat Christ admonished the Jews to repair unto and follow (Matt. 23) though the Judges themselves did not the things which they taught. In so much that Caiphas, through this assistance of Gods spirit, being otherwise a wicked man, yet pronounced the truth, That one must die for the people. Which therefore S. John the Evangelist ascribes to his Chair and office, because he was High priest that year. John 11.

Seeing then Gods providence and continual assistance¹¹⁰ 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,¹¹¹ or in general practice of Religion. And that by Gods 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. 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 foretells 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 Kings 2. The same was both prefigured and prophesied by holy Anna. The hungry (those that desire Gods 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 invites all nations to praise God, saying: Psalm 116. Praise our Lord all ye Gentiles: praise him all ye peoples. Also 2 Kings 7. God promised David, saying: Thy Kingdom for ever before thy face, and thy throne shall be firm continually. Which was not verified in Davids temporal kingdom¹¹². For it was quickly divided, after Salomons death¹¹³, and a small part left to his son Roboam. And after the captivity in Babylon, his seed had only title and right without possession of royal throne. Again 2 Kings 22. The same royal prophet in his Canticle of thanksgiving,¹¹⁴ and last prophetical words (chap. 23) much prefers the spiritual kingdom of Christ, before the earthly kingdom of the Jews. But most specially and plainly in the Psalms. Psalm 1. Why did the Gentiles rage, and peoples meditate vain things? Signifying that the fury of all adversaries rages in vain, against Christ and his Church. For, I am appointed, by him (says Christ of his Father) king over Sion, his holy hill. I will give thee (says God to his Son) the Gentiles for thine inheritance,¹¹⁵ and thy possession the ends of the earth.¹¹⁶ Psalm 17. A people which I knew not, has served me. Psalm 44. The Queen (the Church) stood on thy right hand, in golden raiment, compassed with variety of virtues, and divers sorts of holy professions. Psalm 47. Mount Sion is founded with the exultation of the whole earth. For ever and ever he (Christ) shall rule us evermore. Psalm 86. Glorious things are said of thee, O city of God. But omitting innumerable other (such) texts, the 88. Psalm conveys a large prophecy of Christ and his Church. Where S. Augustin quotes in this brief admonition. Christiani estis, Christum agnoscite. You are Christians, agnize Christ. I will put (says God) his hand in the sea, Christs 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 adds: 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 follows: 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,¹¹⁷¹¹⁸ as he did the old synagogue, of which God says: 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, says our Lord,¹¹⁹ 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 (says S. Augustin)¹²⁰ God promises,¹²¹ yea swears, and will not lie to David,¹²² that his seed shall continue for ever. His throne as the Sun in Gods sight, and the Moon perfected for ever. So this great Doctor shows by holy Scriptures against the Donatists,¹²³ and in them against Protestants, that the militant Church of Christ has been still, and shall be visible, during this transitory World.