NEW OBSERVATIONS Upon the CREED. OR, The FIRST of the FOUR Parts OF THE Doctrine of Christianity. PREACHED Upon the CATECHISM of the French Churches.  
WHEREUNTO IS ANNEXED, The Use of the LORDS PRAYER Maintained,  
By JOHN DESPAGNE, Minister of the holy Gospel.  
Translated out of French into English.  
LONDON, Printed by Ruth Raworth, for Thomas Whitaker, and are to be sold in Paul's Churchyard. 1647.   

To the Right Honourable THE HOUSE OF PEERS Of the Kingdom of ENGLAND, ASSEMBLED IN PARLIAMENT.  
Right Honourable Lords,  
HE that presenteth this Piece, is a stranger unto you: but certainly these Doctrines are not strangers; for they are the same which you profess and protect. I have taken unto me the boldness to cause them to appear under the splendour of your Name. I believed that I ought so to do; forasmuch as they have already appeared in an Auditory which some of this august Senate have honoured with their presence; forasmuch also as they have been hatched under the wing of the Thrice-illustrious Earl of Pembroke, one of the stars of your Firmament: & finally, forasmuch as the envy of mine enemies having brought their calumniation even to the feet of your supreme Tribunal some years since, you permitted me to plead mine own cause and the bright lustre of your Justice dissipated those Phantasms which enforced themselves to annihilate that Ministry which hath pleased God to impose upon me. Be pleased, my Lords, that the Truth and myself render this testimony of our Gratitude to the Justice, Wisdom and Piety which animateth the Body of your so renowned Assembly; the which may it please the most High eternally to cover under the shadow of his Protection.   

READER,  
ONe of the greatest cheats of this Age, is the multitude of Books which are written concerning matters of Religion: For the most part, either they contain abundance of Leaves, and little fruit; or else they express nothing but what hath been written a thousand and a thousand times before. In vain it is alleged, that nothing can be said but what hath been said already: For either this Maxim is true or false. If it be true, To what purpose is it to write what is not new? If it be false, as certainly it is, there is so much the less reason to write that which is old, and known of all; there being so many worthy subjects as yet not handled.  
Now I well know that I expose myself to the censure of many. One will tax the Title as proud and arrogant: To whom I content myself to answer, That the same is found affixed to the Frontispiece of other Writings by their Authors, whose modesty is sufficiently known.  
Another will say, That, contrary to my Protestation, I speak sometimes that which some other hath already spoken. But if I mention it, this is only by accident, and to fill up what others have left empty. For the rest, if it be found (which I know not) that some one hath prevented me in any passage, I shall always quit the right of Eldership to whomsoever it appertaineth. And in every one of these Observations, what is mine may be easily discerned from that which may have been another's.  
Another, quite contrary, will blame them for their Novelty. And of a truth, those that writ nothing but what they borrow of others, have an advantage which I have not: For either they pass without contradiction, or at a need they have for their defenders the same Authors from whom they have begged their Writings; whereas I remain solely responsible for mine. But by how much the more these Observations shall be new to any one, so much the more ought he to bring advisedness and circumspection to the censure of them.  
Another will say, That they serve not to Edification, That they are Subtleties. But it cannot be said with less than Blasphemy, That divine Truths serve not to Edification. Those that I publish here, shall be sufficiently upheld, as built upon the Rock. And in case there should be found some one not yet well digested, the entire Body of the Work ought not to be rejected as deformed, no more than the face for a little Wart. Over and above, I do not thrust myself in to turn over the leaves of the Book of Life; nor have I searched into Questions heightened above that which the Scripture hath rasolved, to affect the commendation of a sublime spirit. On the the contrary, I have chosen the most common subject, the rudiments of Religion.  
Another will object, That these matters are too high for a Catechism. But is there any thing more high than the Mystery of the Trinity? And nevertheless it is handled in the Catechism. Those to whom I preached these Observations, know that in uttering them I rendered them sufficiently popular and intelligible.  
For the rest, after this Treatise upon the CREED, I hope to publish successively that which I have also noted upon the DECALOGUE, upon the PRAYER, and upon the Doctrine of the SACRAMENTS; and in these four Treatises to comprehend all the New Observations which I have made upon the Catechism.  
Now the God of Truth grant unto us, that we may not always be children, but that we may finally attain to the measure of the stature of Christ.   

NEW OBSERVATIONS Upon the CREED.  

Of the Knowledge of God.  

Why a man that should be perfect, may always increase in Knowledge, but not in Goodness.  
WE read that Jesus Christ, as man, had his progression in Knowledge and Experience, Luke 2.40. Heb. 5.8. but not that he grew in Sanctity; for nothing could be added to the perfection of his innocence. Goodness hath some limits which it cannot pass, when it is arrived to a certain point or degree where there is the accomplishment of its fullness: but Knowledge hath no bounds, but may go forward in infinitum. If at this day there were found upon the earth a man perfectly holy, yet he would have need every day to learn. Goodness hath its stature or growth limited; so that a man cannot ever increase in it: but he may and aught every day to increase in Knowledge.   

To love God without knowing him, is the most irregular of all affections.  
Many men have blind affections, as well toward God as toward men. Toward men, forasmuch as they are ignorant of their defaults: Toward God, forasmuch as they are ignorant of his perfections or his intentions. The Superstitious have oftentimes more love toward God than those that are Orthodox: but this love is without Knowledge, and consequently irregular, Rom. 10.2, 3. It is also enormous in the effects of it: for no follies nor excesses have been equal to those which have been committed for the love of God, that is to say, for Religion, guided by principles of ignorance.   

Why the wisest Nations have had more paltry or horrible Gods than those that were barbarous.  
The Nations that have been the most civilised and more learned, have been always the greatest fools in matter of Religion. Those to whom they gave the name of Barbarians, adored the Sun and the Moon: this was the most specious Idolatry of any. But the Egyptians, who were the first teachers of Sciences, had an Ox for their god. The Grecians, that far excelled them, placed Fevers and humane Passions among the deities. And the Romans, that surmounted them all in Wisdom, have followed them in the like horrors, worshipping even the Furies of Hell. At this day, the poor Americans adore the Thunder: but the Chinois, so sharp-sighted in every thing else, adore the devil.  
Certainly the Justice of God hath been willing to punish the ingratitude of Nations. Those that had the most light to know God, did not glorify him as God: by reas●n whereof, he hath left them to the vanity of their sense, permitting, that the wiser they were, they should become the greater fools. And this is a thing very ordinary, that if a worldly wise man hath in him the spirit of Superstition, he becometh more superstitious than the vulgar.   

Quest. Whether it be a sufficient reason for adhering to a Religion, to allege that in it may be sound salvation.  
All the enquiry which many men make, when a Religion is in dispute, is only to ask if in it a man may be saved. It is of no importance that there are falsehoods in their Religion, provided, say they, that they may work out their salvation. I speak not here, whether they have any good ground for their opinion, to think to be saved in a Religion in which themselves know that there are falsehoods. But supposing that such a crime hindereth not their salvation, surely it is incompatible with the honour and love which we own to the Author of salvation, who abhorreth whatsoever is false in matter of his service. It is an horrible contempt of God, and a mad ingratitude, to be well contented that God be dishonoured, and that by ourselves, provided that we may be saved. Again, is there none other way to go to heaven? God showeth me the truth, which leadeth to salvation: Why then should I choose rather to be saved in the profession of a lie, (if this might be) then in the profession of the truth? To refuse the truth, because salvation may be also found in a lie, of itself rendereth a man uncapable of salvation.   

Such as a man is in his own nature, such he imagineth that God is. Strange horrid conceits of the spirit of man concerning this subject.  
There is not a man, if you consider him only under the dictate of his own nature, which doth not figure God unto himself quite other than he is. All men conceive a God like unto themselves, that is to say, conformable to their humours and inclinations, or imagine that he ought to be so. One (as he is a Libertine) by no means will believe that God is so severe as he declareth himself to be; but attributeth to him an unreasonable indulgency. Another fancieth to himself a god harsh and difficile. Another, who is afflicted by God, complaineth of the excess of his Justice. Behold yet an horrible thing! The most infamous wicked man maketh himself to believe that God is like unto him. God hath said unto the wicked, Thou thoughtest that I was altogether such an one as thyself, Psal. 50.21. Hardly could we believe that man could be capable of so prodigious a madness, if God himself had not spoken it. Many will object against this, that they are far from it, that such thoughts never entered into their hearts. But though these cogitations come not to their full shape or form, yet they are form in part: And howsoever a man choketh them in their conception, yet there still remaineth some bud or other of them in the heart of man. I pass by them who commit unlawful actions, thinking that God also will take them as indifferent, and that in this he resembleth them. The first man, from whom we inherit this disease of spirit, imagined that God envied him, that he was an enemy of his happiness, and by consequence, malignant. To know God well, it behoveth us first to divert this secret inclination, which moveth us to look upon him thorough the glass of our own humours.   

Of all the Attributes of God, which is that which we see first? And which is that which we see least?  
The most visible of all, and that which presenteth itself first to our eyes, is his Power: For howsoever all his Attributes are written in his works, yet some are read before others. And in the contemplation of this great mass of the Universe, the first thing that cometh into our thought, is the Power and Greatness of the Maker. In the order therefore of the lessons which the Apostle affirmeth to be contained in the works of God, his Power is first named; as that which presenteth itself to be seen before all other his Attributes, Rom. 1.20.  
On the other side, that which we see last, and know least, is his Wisdom. This proceedeth from many causes. One of the courses which the Wisdom of God taketh, is to conceal his Wisdom. It worketh oftentimes by means ridiculous and abject: it employeth means quite contrary to what it intendeth to produce: it permitteth disorder and confusion in the world: it giveth the upper hand to them that blaspheme against it: it buildeth up, and throweth down: yea, it hath chosen the folly of the world for one of its principal agents, 1 Cor. 1.27. In all this, the Wisdom of God is so much the greater, by how much the less it appeareth: But since to us it is very hardly to be perceived in the greater part of these actions, it is very hard to know God by his Wisdom. Naturally men may know him by his Power, because it is seen as it were to the eye: but in the Wisdom of God, the world by wisdom knew not God, 1 Cor. 1.21. Now in effect, this is not to know God, if a man know not his Wisdom. Hence it cometh, that many fall into Atheism: For if on the one side they see a Sovereign Power supporting all things, on the other part they see a confused multitude of events which seem not to be governed by a Sovereign Wisdom. But one of the Attributes of God cannot be without the other. It is impossible that he which is perfectly Powerful, should not be perfectly Wise, though his Wisdom be not so visible unto us as his Power.   

The two greatest points of Religion.  
The one, is the Love of God toward man; the other, is the Love of man towards God. The one is the greatest point of the Gospel; the other of the Law. As all Religion is reduced to the Law and the Gospel; so the Law and the Gospel are referred to these two heads. For as the first and greatest Commandment of the Law is, that we love God; so the first and greatest Article of the Gospel is, that God-loveth us. About these two Poles do move all the Luminaries of Religion.   

Which are more culpable, those who distrust the Power of God, or those that doubt of his Mercy toward them?  
The Power of God is universal; but the effects of his saving Mercy are not universally communicated unto all: For, he hath mercy on whom he will have mercy, and whom he will he hardeneth, because it is requisite that his Justice should appear as well as his Mercy. The Israelites, who believed not that it was in the power of God to provide them bread and flesh in the wilderness (Psal. 78.19, 20, 21.) were more culpable in that particular, then Cain and Judas, who believed not that God would pardon them. It is ever certain that God can do all that is possible; but it is not always evident what he will do.    

Of the holy Trinity.  

The extent of Faith, and the diversity of the objects of it.  
OF the objects which present themselves to the eye of our Faith, some are without beginning and ending; they have been always, they shall be for ever, as the Deity, the Three Persons. Others have had beginning and ending, as the Creation, the Sufferings of Christ. Others have had beginning, but none ending; as the Sitting of our Lord at the right hand of God, the Church, Life everlasting. Others have not as yet been, but are to have beginning and ending; as the Resurrection, and the Day of the last Judgement. Thus our Faith beginneth her course at the Eternity of God; from thence traverseth the ages, assembling that which is past, and that which is to come, together with what is present; yea, rendering present, what is already past, and what is yet to come: And at last concludeth with eternal Life, where that Article closeth up the Creed.   

Three degrees of language of God in the Creation.  
The Scripture representeth God speaking, when he made the world, but in three several sorts.  
When he would give being to those creatures which as yet were not, or distinguish those that were insensible, or bring forth those kinds which he intended to produce, he spoke not directly to them, to command them to be, or to serve his design or purpose: but he he said, Let there be light; Let there be a firmament; Let the waters be gathered together in one place; Let the earth bring forth, etc. But after he had made living creatures, as fishes and fowls, he addressed his speech to them, saying, Be fruitful, and multiply, and fill the waters, Gen. 1.22. But when the creation of man cometh to be spoken of, God spoke to himself, Let us make man in our own image. Terms which express, as every one knoweth, the Unity of the Divine Essence, and the Plurality of the Persons. This shall serve as a preparative to the following question.   

Why God never speaketh of himself in the Plural number, nor is ever brought in as consulting, but where it concerneth man.  
In certain occurrences, God hath spoken as holding a Council, and proceeding with deliberation. The Scripture hath marked out eight, in which God hath consulted about several subjects.  
1. About the creation of man, as we have already spoken according to all Expositors.  
2. About his marriage; For Adam, there was not found an help meet for him: God said, It is not good that the man should be alone. The result of this consultation is expressed; I will make him an help meet for him.  
3. About the banishment of him, after his fall: And the Lord God said, Behold, the man is become as one of us, knowing good and evil: And now lest he put forth his hand, and take also of the tree of life, and live for ever, etc. Gen. 3.22.  
4. About the Deluge: The Lord said, My spirit shall not always strive with man; for he also is flesh: yet his days shall be an hundred and twenty years, Gen. 6.3.  
5. About the Tower of Babel: And the Lord came down to see the city and the tower which the children of men had built: And the Lord said, Behold, this people is one, and they have all one language, and this they begin to do, and now nothing will be restrained from them which they have intended to do. Go to, let us go down, and confound their language, that they may not understand one another's speech, Gen. 11.5, 6, 7.  
6. About the way which the Israelites were to take when they went out of Egypt: And it came to pass, that when Pharaoh had let the people go, that God led them not thorough the land of the Philistines, though that were near: for God said, Lest peradventure the people repent, when they see war, and they return to Egypt. But God led the people about thorough the wilderness of the Red-sea, Exod. 13.17, 18.  
7. About the means to ruin Ahab: And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-Gilead? 1 Kings 22.20.  
8. About sending a Prophet to the Jews: Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Isai. 6.8.  
In many of these passages, God speaketh of himself in the plural number: Let us make man. The man is become as one of us. Let us go down. Who shall go for us? But never doth he use this style, nor yet ever doth he speak in the phrase of one consulting, but when he dealeth concerning man, whether it be to give him his being or his well-being, or to guide him, or to preserve him, or to destroy him, or to admonish him. What may be the reason of this? It is, Not only because man is a subject of greater importance than any other that is in the world; rather, Forasmuch as among all corporeal creatures, man only is capable of counsel, only capable of deliberating. For the holy Spirit would show us, that God hath particular influence upon man, to give him the power of consulting. Moreover, it is to admonish man, that he work with counsel, where the business requireth it. Furthermore, it is to assure us, that where our counsel is unprofitable, as where we are uncapable of consulting, God himself consulteth for us. Finally, because man oftentimes opposeth his Counsel to the Decrees of God, God would show us, that he hath a counsel which prevaileth above ours. For these reasons, he never entereth into counsel, but when the question concerneth man.    

Of the Creation.  

The diversity of habitation which God hath given to two kinds of creatures which bear his image; that is, to Angels and Men.  
GOd hath placed all his works in their proper places, with order and proportion: witness, among an infinite number of examples, that the earth hath not so great living creatures as the sea, nor in the like number, nor so fruitful in multiplying: And this to avoid too great a waste of food which would be consumed, to the prejudice of man, by the beasts of the Land, if they equalled those of the Sea either in number or greatness of body.  
But that which is a point more sublime, there being two kinds of creatures made after the likeness of God, to wit, the Angelical and Humane nature; yet they are seated in places mainly different, and very far distant the one from the other; the one in heaven, the other on the earth. God would have his image placed in the two extremities of the world, as in two several Tables. He hath placed the one in the highest story of the Universe, the other in the lowest; the one at the centre, the other in the circumference: To the end that on what part soever our soul casteth the eye, be it on heaven or on earth, we may contemplate God himself in the one or the other of these two kinds of creatures which bear his image.   

What ought to be gathered from this, That God imposed names upon the day, the night, the heavens, the earth, the sea; yet hath given no general name to signify the whole world.  
God hath given particular names to all the great pieces of the Universe, Gen. 1.5, 8, 10. but hath not given a name to all of it together. Likewise the Hebrew Tongue, in which God pronounced his first Oracles, never nameth the world in one only word, but expresseth always either the heaven or the earth, or both of them together, when it would say the world.  
I pass by the question, Why in the Creation God hath not given a word which should universally signify this whole bulk, in which is comprehended the entire assembly of all his works. But we are to learn by his example still to make a difference between heaven and earth: The earth, in which man was made; the heaven, for which he was made. Without this distinction, it is impossible to know what is the world.   

Whence cometh it, that the spirit of man is pleased with variety?  
Not only the Spirit, but also the Senses, the Sight especially, & the Taste, love variety. This instinct proceedeth from a secret intelligence. The wisdom of God could not well be taken notice of, but in a great diversity of works, of matters and forms, different, unlike, yea, oft times contrary in qualities, motions and circumstances. Hence it is that it hath brought forth so many kinds of food, so many of savours, so many of colours, and generally so great a variety of objects, as well for the Senses as the Spirit. Now to the end that man should study them, to know the perfections of their author, God hath given that curiosity, to invite him to pass from one object to another, as by change of Lecture, which ought to render him more knowing.    

Of the Providence of God.  

Why the Scripture oftener nameth the Hand or the Arm of God, than the Heart of God.  
WE see better the works of his hand, than the intentions of his heart. His works and actions are perceptible to our eyes: but the reasons are, for the most part, hidden from our souls, and enclosed in the breast of that great Worker: For, Who hath known the mind of the Lord? Hence it cometh, that himself speaking unto us, oftener mentioneth his Hand, of which we see the effects, than his Heart, of which we know not the secrets.   

Of the fundamental Law of the Creation, and of the excellent instructions which issue from it.  
In the Creation, God hath form the principles of all Laws; yea, the Creation is a Law visible and speaking. If it were well considered, many questions would be cleared, which remain undecided; and many opinions against which we dispute, would not ●eed any other confutation then what is found written in this primitive Law. I speak not of that which is well known unto all, to wit, That by this Law it is forbidden to pervert the order established from the beginning, to separate what God hath joined, or join together what God hath separated. Hence it cometh to pass that the Scripture condemneth Polygamy, because God created but one wife for Adam. Hence also proceedeth the superiority of the man over the woman, because he was first created of them, 1 Tim. 2.  
By this Law of the Creation, it is forbidden to multiply the number of species which God hath created at the beginning, or to confound them one with another. Hence it cometh, that the Scripture hath noted with infamy him that first invented the procreation of mules, a bastard kind which God created not, Gen. 36.24.  
By the same Law, it is forbidden to destroy a whole species, of what creature soever, even of those that are most contrary to man. It was in the power of Noah, when he had within the Ark Tigers, Vipers, and other pernicious creatures, to destroy them, to cause the whole breed to be lost; for then there were no more of them in the world: But it was not permitted to him; rather to the contrary, he had order to preserve them. It is lawful for us to destroy the particular of such kinds, but not to proceed to a suppression of the whole kind, though it lay in our power: for this were to tear out a leaf of that great Book which containeth the catalogue of the works of the Creation.  
By the same Law, it is impossible to reduce any creature to nothing, that is to say, to make it simply nothing. One matter may be changed into another, as a living body is resolved into dust; but it never cometh to be nothing. The Church of Rome doth not formally say that the bread & wine are annihilated in the Eucharist, but it saith that they vanish, without withdrawing themselves to some other place, without entering into the body of Christ, without being turned into any other matter. Now according to these suppositions, it is necessary that the bread and wine be annihilated and come to nothing: But this pretended annihilation, is contrary to the fundamental Law of the Creation. It is impossible and unlawful. It is impossible: for as God alone had the power to create all things out of nothing; so he alone can reduce any thing to nothing. It is unlawful: for God himself, though he can, yet never did annihilate any of his creatures, no not the devils.  
O Eternal God, all thy works subsist by thee. If thou withdrawest thine hand, they will fall into nothing: but if thou sendest forth thy Spirit, they shall be as of new created.   

How many times the general order of the world hath been interrupted since the Creation.  
Three times it hath had an interruption, to wit, twice in heaven, once on the earth. In heaven, when the Sun and the Moon were stayed, in the time of Joshua; and again, when the Sun went backward, in the days of Hezekiah. For these two wonders changed the measures of the day and night, prolonging the light in one half of the world, and the darkness in the other beyond their times. In the earth also, when the waters of the Deluge made it not habitable for the space of a whole year; and in the six later months of that year, there was neither born nor died any humane creature, nor any beast of the earth, nor fowl of the air; God having for a time suspended both birth and death. For no creature either was born or died within the Ark.   

An example of instructions wherewith the Providence of God hath furnished man, by creatures most contemptible.  
Ionas attended with impatience the destruction of Nineveh. God disputed against him by four things of no value. By a plant which lasted no more than one day; by the worm that gnawed it; by a little wind; and, by the shadow of that plant, Jon. 4. Though there be nothing more vi●e than a shrub that lasteth but a night, nor any thing more paltry than a little worm, nor any thing less sordid than the wind, nor any thing more vain than the shadow of a leaf; yet of these four things God composed an excellent lesson for Ionas, where the conclusion expresseth the care which God had not only of man, but of the poor beasts.   

Whence cometh it, that in divers disputes and dialogues which we read to have passed between God and man, it seemeth (without blasphemy be it spoken) that man reasoneth better than God himself.  
Let God be true, and every man a liar, as it is written, that thou mayest be justified in thy say, and clear in thy judgements. But such is the blindness of our spirit, that our thoughts dare well-nigh ascribe more reason to man then God. We read, Gen. 20, the plea of Abimelech. This Prince would have taken in Marriage her whom he believed to have been the sister of Abraham, and who herself said that she was so: He proceeded with a good faith, and in integrity of conscience; God himself hath given him this testimony. Nevertheless upon this occasion, all the family of Ab●melech were struck with divine punishment, and himself is threatened with death. He replieth, that in case himself were guilty, yet it behoved not that the innocents' should suffer the penalty, especially that of the last punishment, death. At the hearing, these reasons seem invincible. But that which maketh us so judge, is, because being men, we well comprehend the reasons of man, but we comprehend not at all the reasons of God. It behoveth us here diligently to observe a point very necessary. When God showeth us a reason, we never see it fully entire, or in its full extent, but only in some little parcels, as it were half broken: Hence it cometh that we cannot see the perfection of it. If the reasons of God were visible in all their dimensions, we should find, that in respect of them, all the best reasons of man were brutish and unreasonable. Moses, Exod. 5, could not comprehend what reason the wisdom of God had to have sent him to Pharaoh in favour of the Hebrews, to whom this Ambassage served only to redouble their misery. But that reason, which was wrapped up in apparences contrary to reason, unfolded itself by little and little, and manifested that great piece of work wherein God had laboured with so much art. O man, who art thou, that dispu●est against God? Hast thou seen the measure or the square which he held in his hand when he framed the world? Hast thou sounded the depth of the Sea, or hast thou walked to the bottom of the Abyss? Hast thou seen the gates of the shadow of death? Knowest thou which way to go to the spring of the light? Hast thou entered into the magazines of hail and snow? And finally, whence hast thou any wisdom, or any spirit, but from the Spirit of God?   

Notable examples of the Providence of God, in the Fatalities of Times, of Places, and other circumstances.  
Two Dreams occasioned the captivity of Joseph; two other Dreams occasioned his deliverance; and two other Dreams were the occasion of his greatness: For his brethren sold him into slavery, by reason of two Dreams which he rehearsed to them. And the two Dreams which he interpreted in the Prison to the two Officers of Pharaoh his house, served for a preparatory to his liberty. Finally, he was promoted to the Government of all Egypt, by the occasion of two Dreams which he expounded to the King.  
The measures of Times appertain to this Sovereign Providence. See here an example worthy admiration. Before the Captivity of Babylon, the Israelites had possessed the land of Canaan the space of 840 years: The ten Tribes were carried away a little before the end of this term; but the Tribe of Judah continued the full time. For after the year in which they had finished the conquest of the land, which was the sixth year of the Government of Joshua, to the first year of the Captivity, you find precisely the number of 840 years, which make 12 times 70 years; so many seventies of years, as there was of shares when they divided the land, according to the number of the twelve Tribes. And the Captivity of Babylon lasted 70 years, the twelfth part of the time which they or their fathers had possessed the land of promise.  
Among the vicissitudes which we call fatal, this is considerable. The Israelites going out of the desert, entered in arms into the land of Canaan, to make themselves masters of it. The war lasted six years, and in the seventh year they obtained peaceable possession. Now having held it about 1500 years, comprehending in that time some interruptions, even that which happened at the destruction of Jerusalem under Vespasian; finally, the time being come in which they were to be dispossessed for ever, the Romans, under the Empire of Adrian, chased them fully out by the sword. This War lasted six years, according to the Jews own report, who since that time never were able to make a body of an Estate, nor the body of an Army: So that as by a War of six years they were established in the Land of Canaan, by a War also of six years they were cast out of it.  
Among the Provinces of that Country, Galilee, so famous in the holy History, presented to our sight an admirable circle of fatal events. Galilee was the first that forsook the service of the true God, to receive Paganism. After that, it was the first that God chastised, when he sent the Assyrians to destroy the kingdom of Israel. Afterward, it was the first to which Jesus Christ preached the Gospel; as it had been foretold, that in the land of Zebulun and Naphtali, Galilee of the Gentiles, a light should spring up, Matth. 4. Finally, it was the first that the Romans plundered, before the destruction of the second Temple: for before they besieged Jerusalem, they began the War in Galilee, and brought it back under their yoke. Surely, so great a concurrence of revolutions in the same place, as if it were marked out by the finger of God himself, could not proceed from any casual adventure.  
We have seen something alike in our days. In the precedent age, the light of Reformation appeared first in Germany, from thence it spread itself in France; and after that, in this Island. That age passed, the Civil Wars, by which God would chastise our ingratitude, first afflicted the Churches of Germany, afterward them of France, and in the end this scourge is come as far as us. The same order which God hath kept in the dispensation of his graces, hath appeared in the distribution of his judgements: For they whom his mercy first visited, have been the first that have been visited by his justice; and in succession others, according to the date of the time of their enlightening.   

Of many kinds of scourges equally dreadful and unavoidable, which ought to be chosen, if God should leave the choice to us? or, which is more to be desired?  
I speak not of those three scourges of which God gave the choice to David, to wit, Plague, War, and Famine. The question is cleared, 2 Sam. 24. But there are an infinite number of other scourges, general and particular, where ofttimes we are constrained to choose the one, that we may escape the other, or at least, we desire the one rather than the other; it concerneth us that our desire be lawful. We set aside that which dependeth not at all on our choice, or of which there can be no dispute but in vain, as, which is worse to be born deaf, or to be born blind? Or which is more grievous, Leprosy, or perpetual Infamy? But for example, A man guilty of a capital offence who is permitted to choose the kind and fashion of his punishment; or a dangerous labour of a woman, where the life of the mother cannot be saved with that of the child; and many other occurrences or different afflictions that encounter one another in the front, and reduce us to a necessity of choosing one: I conceive that it behoveth to choose that in which God is less offended. The choice of David was judicious, preferring the Pestilence before the other two scourges, not only for the reason by him expressed, but also because in War and Famine there are committed more sins, and more enormous, then in a Pestilence. War ordinarily is a torrent of villainies, and Famine produceth unnatural horrors, so far, as to induce a mother to eat her own child. Now concerning other kinds of adversities in which it is requisite that we make a choice, we ought to look well upon every one with their circumstances, to take notice of that which affordeth the least occasion ●o offend God.   

Whence cometh it that among public scourges, those that pass the hand of men, are more frequent, more universal, and of longer durance, than those which come immediately from God?  
For one Famine that you read in Histories, you shall find ten Wars: and Famine also itself, for the most part, cometh from a preceding War. Now War proceedeth immediately from man. Neither Famine, nor Pestilence, have ever been so universal, nor of so long continuance as divers Wars. The Providence of God would make men know, that they procure to themselves more mischief than heaven hath sent upon them.   

It maketh for the glory of God, that there be more wicked than good men.  
I am not here to show why it is necessary that there should be wicked men. God, who hath made nothing in vain, hath made all things for himself, even the wicked for the day of evil, Prov. 16.4. Neither am I to declare how it is necessary that God should suffer them: If his Justice should extirpate all the wicked, the greater part of the earth would become a desert; and in stead of being peopled with men, would be peopled with savage beasts; and this would redound to the prejudice of them that are good, who from thence would receive a thousand discommodities. This was the reason why God would not destroy all at one blow the inhabitants of Canaan, for fear left the Country should fall to be a wilderness, and should be replenished with cruel beasts, which would have given more trouble to the Israelites, Exod. 23.  
But how can it serve to the glory of God, that the number of the wicked should surpass the number of the good? On the contrary, doth it not seem that the glory of God would be more illustrious, and of a greater extent, if the good were in greater number than the wicked? If it were so, the subsistence of humane society, and the policy by which it is maintained, would seem rather to depend upon the goodness of men, then upon the Providence of God. But this is a wonder, that there being far more wicked men then good, nevertheless there is a Providence which hindereth the wicked from doing all the evil that they might do. For whence cometh it, that being in a far greater number, they do not altogether ruin the good? Certainly, it is the work of God, who maintaineth a handful of men in the midst of a world of wicked.   

The greatest good that God hath done to the world, is come to pass by means of the greatest crime that men could commit.  
The greatest sin that men ever committed, was to crucify the Prince of glory. It was impossible to perpetrate one more enormous. Yet nevertheless from this crime, managed by the wisdom of God, hath been brought forth the greatest good which men have received from heaven, to wit, the benefit of Redemption. This is wonderful, that God hath taken the advantage of the greatest sin that the world could commit, to cause to issue from it the greatest good that the world could receive.   

Nature itself hath restrained the forces and ability of man, to the end to bond his desires, and the effects of his malice.  
All the cares of man cannot add one cubit to his stature. If this could be brought to pass, we should see prodigious bodies, every one striving to attain to an unmeasured height. The same Providence which hath limited the stature of man, hath denied him that which it hath granted to the birds, to wit, the liberty of going to and fro in the air. He seethe those creatures passing swiftly thorough that element over his head, while he cannot lift himself above the earth. This is to the end that he may not extend his violence so far, nor so easily, nor so generally: For howsoever violence traverseth the sea, and climbeth up to the top of the highest mountains, it would yet be more formidable, and more pernicious, if it had the wings of an Eagle; and innocence, which often findeth refuge in places inaccessible, would have no more a sanctuary in the world.   

Of the marvellous Providence of God permitting that the righteous die by the hand of the wicked.  
The first righteous man of the Old Testament (to wit, Abel) and the first righteous of the New (to wit, John the Baptist) were both thrust out of the world by the hand of wicked men. God would that the first-fruits of the just in both Testaments, should fall down under the hand of wicked men.  
Furthermore; the last man that is named in Scripture, is a just man; to wit, Antipas, Apol. 2. And this just man was put to death by the wicked. So that the first and the last of the righteous, lost their lives by the fury of those that were perverse. The Scripture beginneth the catalogue of good men in their blood, and endeth it in their blood. The beginning and the closure teach us, that the most bloody adversaries of the children of God, are not dispensed but by his order.  
Among the resemblances between Moses and Christ (the one of which gave the Law, the other brought the Gospel) there is one notable likeness: that is, that the birth of both of them was made memorable by the death of innocents'. That of Moses, by the cruelty of the Egyptians, who drowned in the water the children of the Hebrews. That of Christ, by the barbarousness of Herod, who caused the cutting of the throats of the children of Bethlehem.   

Why in War the people of God have been often beaten by their enemies; and why a good cause hath been overthrown.  
Run thorough the holy History: All the times that the people of God have been overcome in War, you shall find that this hath come to pass through their own fault; to wit, either because they have undertaken a War without cause; as Josiah, who quarrelled with the King of Egypt: Or because they have concluded upon a War without enquiring at the mouth of God; as the Israelites against the Tribe of Benjamin: Or that they have fought against the express prohibition of God; as the Hebrews that set upon the Amalekites encamped on the mountain, Numb. 14. Or because they have abused a precedent Victory; as the children of Israel, who having purloined of the accursed thing of Jericho, were presently after beaten by the inhabitants of Ai: Or for having consulted with the enemy of God; as Saul, who had recourse to a Sorceress, to learn what success the battle should have: Or for having broken the faith given to the enemy; as Zedekiah, who broke the agreements passed between him and Nabuchadnezzar: Or in sum, by putting themselves out of the protection of God; as the Israelites in the days of Eli the Priest; to whom the contempt of Religion caused the loss of that lamentable Battle in which the Ark of God itself was taken, and carried in triumph by the Philistines.  
In most of these examples, we may see that a good cause hath been vanquished; but with reason. The justice of the cause hath come to nothing, through the injustice of them that managed it, or through the injustice of the proceed.  
Sometimes also, two parties that make War together, may both have a just cause in part, although one of them may have the less right of the two. The Wars which the Christians have moved against Mahomet, have had for their cause the honour of the Name of Christ. On the other side, Mahomet declareth that he hath taken arms to avenge the honour of God, defiled by the Idolatries of Christians. This cause, which is but too true in regard of many men, hath given him so many Victories over Christendom.   

Why God never sent above one Angel, or two at most, when he intended to destroy men; and hath often sent many, when he intended to preserve one man.  
Three Angels came to Abraham, to promise him the birth of Isaac; but there were but two which went to destroy Sodom. To protect one Elisha, an army of Angels appeared, in the likeness of charets of fire; but to put to death one hundred fourscore and five thousand men in one night, in the camp of Sennacherib; to cause to die of the Pestilence seventy thousand in three days, by reason of the sin of David, who had numbered the people; to destroy all the firstborn of Egypt in an hour, God employed not above one Angel. Whence cometh it, that to protect one man alone, God sendeth sometimes whole legions of Angels; and to destroy thousands of men, yea, whole Nations, he sendeth but one Angel? Surely the Angels were created for the preservation of men, not for their destruction. And although God useth them for the execution of his judgements, nevertheless, to show that this is as by accident, and beyond the scope of their creation, he never employeth above one or two when the business is to destroy man; where on the contrary he employeth many when it is to save. The Psalmist was not ignorant of this Divinity: For when he prayeth against his enemies, he desireth that the Angel of God (the Angel in the singular number) might persecute them, Psal. 35. But when he promiseth to the faithful the protection of God, He shall give, saith he, his Angels charge over thee. We know that in another place he speaketh, in the singular, of the Angel that encampeth about them that fear him, and that often God is content to send only one Angel to defend a great number of men: But withal he hath often used the service of many Angels to this effect; whereas to destroy man, he never would employ in any occasion, above only one Angel, or two at the most.   

If man had persevered in original justice, there had never been Miracles, but only of one kind.  
Miracles have been wrought to convince the incredulity of man; and therefore they had not been at all necessary, if man had not first become incredulous. Besides, Miracles have been wrought to teach men that which all Nature together knew not how to teach them, to wit, the benefit of Redemption, which presupposeth the fall of man.  
Certainly, if man had remained in his first integrity, he had never seen the waters of the deluge, nor Lot's wife turned into a statue of Salt, nor any of all those wonders which have served to chastise man: Neither had he seen those miraculous healings, nor the dead raised: for neither death nor diseases, which have furnished the subject of these Miracles, had had any place in the state of innocency.  
The only kind of Miracle which God would have showed unto man, if he had still persisted in his integrity, had been, according to all probability, to transport him at the last from earth to heaven, without passing thorough death. And this is a notable point, that after the Creation, God wrought no Miracle till the translation of Enoch, who was carried up from earth to heaven. God began his Miracles with that kind of Miracle which only ought to have had place, if man had still continued righteous.    

Of JESUS CHRIST.  

A consideration of the divers Names and Titles of our Saviour: And the differences that ought to be observed in expressing them.  
When we name him, sometimes we call him only Jesus; sometimes we say, Jesus Christ; sometimes we say only Christ; sometimes we call him Our Lord; sometimes we join all these names together, Our Lord Jesus Christ; sometimes we say, The Son of God. Now it seemeth indifferent by which of these Names we call him; and we pronounce the first that cometh in our mouth: But howsoever all these names design the same Person, nevertheless every one of these doth not mark out to us all the qualities and relations which we consider in that person; rather, one signifieth him in one regard, and another hath to itself also a particular meaning: So that these Names ought not to be used confusedly, or without choice; but we are to pronounce that or those among them which have relation more to the subject of which we treat. If we speak of him who hath saved us, the name of Jesus is appropriate to him. If the question be of the means by which he hath saved us, they are comprised under the name of Christ. If we mention his Commandment, we should say, This is the Ordinance of the Lord. If we consider him as author of the communion which we have with his Father, there presenteth itself to us the title of the Son of God. There are also other subjects, to every one of which there may be referred one or more of these titles.  
It will be said upon this, The Scripture itself doth not observe these distinctions, useth these names indifferently, upon every occasion. Now I confess that in so great a multitude of passages of the New Testament, in which these names are repeated, it is impossible to say why one is rather expressed then the other. Yet there are some reasons: And then when all these names, or the greater part of them are found joined together, it is to express the plenitude and perfection of him to whom all these titles appertain.  
In the History of the Gospel, he is almost everywhere called Jesus, without other epithet or attribute; because this was the only name which men gave him, while he conversed in the world: The man whom they call Jesus, said the man that was born blind, Joh. 9.11. Sometimes, the Apostles themselves call him Jesus of Nazareth: but this is when they speak to the Jews, who called him so. This language would not be so convenient at this day.  
I pass by a question which might be moved, Why the Apostle (Philip. 2.) saith that every knee shall bow at the name of Jesus: And why he doth not say at the name of Jesus Christ, nor at the name of the Lord Jesus. A reason might be given: But for the rest, We adore not the syllables, but him that is represented by that name. And the Name of Christ, or the Name of the Son of God, are no less venerable than then the Name of Jesus.  
But I am to make an observation against the ordinary practice of Christians, and of the greater part of Preachers themselves. When they pronounce the name of Christ alone, this is either by way of abbreviation, or else by way of custom, without thinking whether it be to purpose to say only Christ, or to say Jesus Christ, or Our Lord Jesus Christ. It is therefore to be noted, that when the Scriptures speak of his sufferings and his death, ordinarily they give him none other than the only name of Christ. Christ is dead; Christ hath suffered; It was necessary that Christ should suffer; The sufferings of Christ, etc. This may be, forasmuch as the name of Christ includeth that of Priest, which is the quality in which Christ offered himself to death. The Apostle (Rom. 6.8, 11.) saith that we are dead with Christ, but living in Jesus Christ our Lord. I know that there may be opposed some exceptions, yet in every one of them there is a particular cause why one of those Names is rather used then another.  
I will produce one example. There is no man that thinketh he speaketh amiss, when he saith, The Supper of Christ, or, The Supper of Jesus Christ. And of a truth, this is not an heresy, but nevertheless it is an impropriety: For if we will speak according to the Scripture, we should say, The Supper of the Lord, not The Supper of Jesus Christ. This is a particularity remarkable, that in the whole description of the Supper, exhibited by the Apostle (1 Cor. 11.) and in all the discourse which he maketh of this subject and the author of it, he never giveth other name than that of The Lord. The Supper of the Lord; I have received of the Lord that which also I have delivered unto you; The Lord, in the right in the which he was betrayed, took bread; You show the Lords death; The cup of the Lord; The body and blood of the Lord; Not discerning the body of the Lord. I forbear to speak why in all this deduction the name of Christ is not once mentioned, and that of the Lord is continually expressed. But this example teacheth us that we ought to use discretion even then when we pronounce the titles of him to whom God hath given a name above every name.   

Wherefore Jesus, who received the Sacraments as well of the one as the other Testament, had not that external Anointing which was given to Prophets, Priests and Kings.  
He received the Sacraments common to the whole Church, to show, among many other reasons, the communion which we have with him. And for other causes he would not have that material Unction which was particular to certain persons: Not the Royal anointing, which was a mark of a temporal dominion; whereas the Kingdom of Christ is of another nature: Not the Priestly, that was for Aaron; for the Priesthood of Christ is not of that order, but according to the Order of Melchizedek: Not the Prophetical: for when one Prophet anointed any other to be a Prophet, by this action he declared him his successor: So El●sha was anointed to succeed Elijah. But our Sovereign Prophet, who preceded all the Prophets, succeeded none of them, and therefore ought not to receive their Unction.   

Whence cometh it that divers discourses uttered by Jesus Christ, seem to be without method? And an admirable secret, which ought to be observed.  
The History of the Gospel reciteth unto us divers Sermons & other excellent discourses which Jesus Christ made when he conversed among men. Now we may observe that in the same discourse Jesus Christ passeth oftentimes from one matter to another which is very far distant, and seemeth to be quite beside the subject. It seemeth to us to see pieces brought from several places, ill joined, and without any dependence or tie one with another. Expositors labour hard to find the contexture thereof: but their ordinary Logic which they bring, with all their analysis, can never attain it.  
I pass by, that Jesus Christ preaching had the perfection of Divinity. We have but the shreds of this Science, a little scantling of this great piece, and some few drops of that Ocean; but in Christ are enclosed all the treasures of wisdom. Now he had the entire body, and we have but a few parcels; so his style hath other rules and other measures than ours.  
But behold the secret which we ought here to consider. Jesus Christ saw the thoughts and the hearts of those to whom he spoke. If an Orator had this advantage to see the thoughts of them that hear him, he would apply himself to them, rather than to the ordinary rules of his Rhetoric, which knoweth not this method. This desultory style which we see in the discourses of Jesus Christ, hath been often occasioned by the thoughts of his hearers: According as these were form in them, he addressed himself to them; and according as others thoughts were bred in them, he turned his discourse on that side. The ways of this method are transcendent, and appertain to none but him who can read in our hearts.   

A conjecture of what our Lord wrote, when the Pharisees demanded his judgement touching the punishment of the adulteress, Joh. 8.  
Once only we find that he read, and once only we find that he wrote. That which he read, is recited Luke 4. but that which he wrote is not expressed. The holy History saith, that upon the demand made to him by the Pharisees, stooping down, he wrote with his finger upon the ground, two several times. Some of our most eminent Divines think that they were not characters that bore any signification, but that they were lines only or marks drawn without any other meaning or design, but to divert the importunity of the Pharisees, and to make them know that they were unworthy of any other answer. But to take it so, this action doth not seem sufficiently grave and serious, nor, which is more, sufficiently worthy of the wisdom of the Son of God. It is therefore more credible that this writing was significative. Now though it be hard to find what was contained in it, since the History hath passed it over in silence, nevertheless many Expositors, ancient and modern, have brought their conjectures. Let it be permitted to me to express mine.  
The Law (Numb. 5.) ordained that a woman suspected of adultery should appear before the Priest; who, among divers other ceremonies, took of the dust which was on the floor of the Tabernacle, and mingled it with water in an earthen vessel: afterward, having put the woman to her oath, he wrote in a note those curses to which she had submitted; and finally blotted out the writing in the water, which he gave her to drink; having first declared that if she were innocent, that drink, which contained the blottings of this writing mingled with the dust, should not be hurtful to her.  
Now between this Law and the proceeding of our Saviour toward the Pharisees, there are found divers resemblances. The business is concerning a woman, an adulteress. The Pharisees allege the Law of Moses. Our Lord would that they should examine themselves. He writeth in the dust on the floor of the Temple, where this action passed; as if he should say, You yourselves, are you innocent? Can you drink this dust which beareth the writing of the oath of execration? Let him among you that is without sin, cast the first stone at her.   

Why God sent for the forerunner of his Son, a Prophet rather than a King: And why there was no Christian King for the space of three hundred years after the nativity of Jesus Christ.  
God could have raised a King, in stead of a man clothed with Camel's hair, to prepare the way before the Messiah: But it would have seemed that the foundations of the Kingdom of Christ, which is not of this world, had been laid through the strength of the arm of man. The Divine calling also hath appeared more evidently in the sending of a Prophet: for men can make a King, but none but God can make a Prophet.  
For the same cause, the wisdom of God would that the Gospel should be spread throughout the world, long time before any King or Emperor embraced the Christian Religion: for it is not easy to find in History any Prince which made profession of it before Constantine the Great. Now the Gospel had been before preached for the space of two hundred and eighty years. To declare that it was not at all planted under the shadow of humane greatness.    

Of the humane nature of JESUS CHRIST.  

An excellent gradation in the four Evangelists describing the Genealogic of Jesus Christ.  
ALl the Evangelists exhibit unto us the Saviour, but every one of them in his particular method. Saint Mark describeth not at all the Genealogy of Jesus Christ, but beginneth his History at his Baptism. Saint Matthew searched out his original from Abraham (chap. 1.) Saint Luke followeth it backward as far as Adam (chap. 3.) Saint John passeth further upward, even to the eternal generation of this Word that was made flesh (chap. 1.) So they lead us to Christ, mounting up four several steps in the which he is represented to us.  
In the one, we see him only among the men of his own time, then when he conversed with them.  
In the second, he is seen in the tent of Abraham.  
In the third, he is yet higher, to wit, in Adam.  
And finally, having traversed all ages, thorough so many generations, we come to contemplate him in the beginning, in the bosom of the Father, in that Eternity in which he was with God.  
Beyond this general harmony resulting from the agreement of all the Evangelists together, there is another particular which I shall by and by observe.   

Why the Scripture giveth the name of Antichrist to him that denieth the Humanity of our Saviour, rather than to him that denieth his Divinity.  
This is Antichrist, which denieth that Jesus Christ is come in the flesh, saith Saint John in his first Epistle, chap. 4. This Heresy is marked as the most capital, and as the greatest opposition to Christianity. To deny the Humanity of Jesus Christ, is to deny his death, and consequently his resurrection, and all the dispensation of salvation. The Humanity of Christ is more near unto us, and more perceptible by us, than his Divinity. So that it is an inexcusable crime in man, not to acknowledge the Man Jesus Christ.   

Why Jesus Christ, after his resurrection, called himself no more the Son of man, as before-times.  
Jesus Christ, before his resurrection, is oftener called the Son of man, than the Son of God: But after he was risen, when he speaketh of himself, he is no more called the Son of Man. Surely, the resurrection hath not brought to nothing his Humanity: but this name of the Son of Man includeth the weakness and sufferings to which he had rendered himself subject as man. Now after being delivered out of this abasement, and being declared the Son of God by the resurrection from the dead, he hath changed his style, and is no more called the Son of Man, which was the name by which he called himself ordinarily before his resurrection. After this, he spoke divers times to his disciples, calling to their remembrance the necessity of his death, of which he had before advertised them: But he no more expressed the name of the Son of Man. When he was yet mortal, It behoveth (saith he) that the Son of man suffer: But being raised from the dead, Ought not Christ (saith he) to have suffered?   

Why the most glorious miracles which our Lord wrought, were often preceded by some action which witnessed those weaknesses to which his humane nature was made subject.  
In the same time that our Lord went to display his divine power, by some extraordinary miracle, he often beginneth with some act of humane weakness. If he appease the tempest, it is after he hath been overcome with sleep. If he give hearing to the deaf, it is after having fetched a deep sigh. If he cure him that was born blind, it is after having made clay of his spittle. If he cause the figtree to be dried up, the occasion of it is the hunger that pressed. If he raise Lazarus from death, it is after having groaned and wept. Finally, if he cause the earth to tremble, if he rend the rocks, if he open the sepulchers, it is after having given up the ghost. In the most glorious demonstrations of his Deity, and even before he bringeth them forth, he would have us to see that he was truly Man.   

Of an admirable harmony which is found between the three periods of the three fourteens numbered in the first chapter of Saint Matthew.  
The Evangelist beginneth at those generations that descended from Abraham to Christ; and at first presenteth to our sight a long rank of Patriarches and Kings, which every the frontispiece of the New Testament, as so many speaking statues, so many precious stones set in the breastplate, or so many stars that went before the coming of the Sun of righteousness. All these generations are divided into three fourteens; every one of which endeth in some remarkable change: For we know that Saint Matthew reckoneth from Abraham to David fourteen generations; from David to the Captivity, fourteen generations; from the Captivity unto Christ, fourteen generations. The first fourteen therefore ended in David, in whom began the Kingdom of Judah, the Tribe from whence our Lord sprang. The second ended at the Captivity of Babylon, which overthrew the Throne of David. The third and last ended in Jesus Christ himself, who reestablished that Kingdom, and concludeth the Genealogies. So these three periods have three limits, which are 

1. David.  
2. The Captivity of Babylon.  
3. Jesus Christ.    
Now that which I have to note here, is, that the life of David, who endeth the first fourteen, was of seventy years. The Captivity of Babylon, in which was accomplished the second fourteen, was of seventy years. And the time current from the nativity of Christ, who boundeth the last fourteen, and all the Genealogies, to the ruin of Jerusalem, in which perished the registers and catalogues of the families of the Jews, was seventy years: For the most exact Chronologie placeth the destruction of Jerusalem presently after the seventieth year of Jesus Christ. So that the divine providence hath measured 

Seventy years for the life of David, from whom Christ was to descend.  
Seventy years for the Captivity of Babylon.  
Seventy years after the birth of Jesus Christ, for the verification of his genealogy, in the registers of the Jews.    
An admirable conformity; which showeth among so many lights all of them celestial, that never other spirit then that of God, could have dictated the Scriptures.   

Two notable preludiums of the birth of Jesus Christ; and the agreement of the one with the other.  
Two women brought forth children beyond their age of childbearing, and beyond likelihood: The one, in the Old Testament, to wit, Sarah; the other in the New, to wit, Elizabeth: The one, the wife of him who first used Circumcision; the other, the mother of him who first administered Baptism, which succeeded Circumcision. God would that Isaac and John the Baptist should be born of mothers who were past the years of having children: This was to prepare the souls of men to attend yet a greater miracle, to wit, a man born of a Virgin. The shadow then of this mystery passed first by the Old Testament, in Isaac; afterward to the New, in the person of John the Baptist, whose birth was immediately followed by that of Jesus Christ.   

God hath never published by miracles the birth of any person, except that of Jesus Christ.  
Some few (to wit, Ishmael, Isaac, Samson, John Baptist) have had this honour that their birth hath been foretold and promised by the mouth of Angels: but when they have been come into the world, none Angel hath published their nativity. This glory was reserved for the Saviour of the world, whose birth being come to pass, as it had also been promised by the Angels; so beyond that, it hath been published and solemnised by them, with applause and great expressions of joy, Luke 2.  
This happy birth hath been also followed by another sign from heaven, by the apparition of that star which carried the news as far as the East, and served as a guide to the wise men. Never the nativity of any other hath been proclaimed or celebrated by miracles. This also hath been particular to Jesus Christ.   

Wherefore hath not the Scripture set down the day of the Nativity of Jesus Christ?  
It is not mine aim here to report the divers opinions of them who have searched in what season of the year, in what month and in what day our Saviour was born. Some place his birth, according to the common opinion, at the Winter-Solstice; others in the Autumnal Equinoctial; others in that of the Spring; and all have nothing but conjectures, more ingenuous than concluding: For the History of the Gospel, by its silence, hath left this point in question.  
Now this is it which I will at this present consider, to wit, Why none of the Evangelists, nor other of the sacred Writers, have set down a day so remarkable; the day, I say, of the Nativity of our Saviour.  
This is so much the more strange, because the Scripture showeth us the days of divers occurrences which are of less consideration. It marketh the month and the Day on which the Deluge began: the Day on which the Ark rested upon the mountains of Armenia; the Day on which the waters were dried from the earth; the day on which Noah began to set foot again on the earth: afterward; the Day on which the Israelites went up out of Egypt; the Day of the deliverance of the Jews, in the Book of Esther; the Day on which the Temple was burned by the Babylonians. Wherefore hath it not also set down the day on which Jesus Christ was born?  
It might also be asked, why the holy History mentioneth the time of the year and the Day of the death of Christ, that of his resurrection, that of his ascension; and never mentioneth either the Day or the season of the year of his nativity.  
To say that the Evangelists were ignorant of it, or that they had forgotten it, or that they were silent through inadvertency, or that they neglected it as being not at all considerable, this would be to run into a thousand absurdities, easy to be confuted. There must therefore be other reasons of this silence, and something that is mysterious. Now I vaunt not myself to have found out the depth; only I will touch the superficies.  
We are therefore to note as a Maxim, that the Scripture never setteth down the Birthday of any Person. It speaketh of the Birth of many, it rehearseth their genealogies, it reckoneth their years, and other particularities; but never speaketh on what Day they were born.  
We find that in speaking of some, it expresseth the Day of their death; as we see in the history of the ten sons of Haman, Esth. 9 but of whomsoever it speaketh, be they Patriarches, or Kings, or private men, or good, or bad, it never expresseth the Day of their Nativity, though such a date may seem to import greatly the sacred Chronologie.  
Now wherefore the Scripture never nameth the Day of the Birth of the children of Adam, no, nor one of them, there is without doubt some reason, though to us it be obscure. But whatsoever that reason be, the Birth Day of Jesus Christ is clouded in the same silence. Wherefore? Surely, to the end that among other things which are common to him with the other children of Adam, he might also be comprised among them in this point, not to have his Birthday expressed in the holy History. But what doth it concern us that this day is not expressed, more than that of other men? As much as it doth concern us that Jesus Christ hath been reckoned among sinners, even from his Birth. Neither doth it serve for an Objection, that he hath been put into their rank more evidently, when he was circumcised, and when he underwent that purification which the Law imposed upon the firstborn: for this truth excludeth not others that second it, though they be not founded upon express words of Scripture. It is enough that they are implied. This is out of doubt, that the Scripture never said on what day a man was born. It is also out of doubt, that Jesus Christ is comprised in this universal rule. The question is, Wherefore? If I have not found the true reason, I have at the least pointed out a principle upon which it may be searched.  
Add to this, that in stead of the Birth Day of Jesus Christ, the Scriptures express that of his death. That is, among divers other reasons because he died on the same day on which Adam was created, to wit, the sixth day of the week. The creation of the first Adam, and the death of the second, met in the same day. The impurity of our birth, which we have from the first, had not been purged but by the death of the second.   

Of the service which the Angels have done to the Son of God, from his manifestation in the flesh, until his Ascension.  
Ten times they have served him in this space of time.  
1. They carried the message of his miraculous conception to the Virgin.  
2. They advertised Joseph, whom the ignorance of this mystery had held perplexed.  
3. They published his birth unto the shepherds.  
4. They gave order to carry him into Egypt, to avoid the fury of Herod.  
5. They had care to cause him to be brought back into Judea, after the death of the tyrant.  
6. They accompanied him and ministered unto him, after his temptation in the wilderness.  
7. They comforted him in his agony, in the garden.  
8. They rolled back the stone from the door of the sepulchre wherein he had been enclosed.  
9 They declared his resurrection.  
10. They instructed his disciples, who looked up after him ascending into heaven, that one day he would return.  
Never did the Angels serve any person so often, nor in so great a number of occurrences, nor in so high charges, nor through such diversity of means, as they served the Son of God. This also ought to be reckoned among the marks of the preeminence of our Lord.    

Of the Miracles which our Lord wrought, so long as he conversed in the world.  

Of the advantage of the New Testament above the Old, in regard of the number of persons which have had the gift of Miracles.  
IN all the extent of the Old Testament, there are not above seven men to whom God gave the power of working Miracles.  
Moses and his brother Aaron, famous for the wonders wrought by them in Egypt, in the Red-sea and in the wilderness.  
Joshua, who stayed the Sun and Moon in their course.  
Samuel, who changed the whole face of the air in an instant, affrighting Israel by thunders and miraculous rain, 1 Sam. 12.  
A Prophet (mentioned 1 King. 13.) who rent, by his word alone, the Altar set up against the Ordinance of God, and scattered the ashes. The same Prophet also healed the hand of Jeroboam, which was dried up.  
Elijah, who shut and opened heaven, caused fire to come down, raised from death the son of the widow, etc.  
And lastly, Elesha, famous for divers great Miracles.  
There have been none but these seven men, upon whom this power hath been conferred. The other Miracles which are recited in the Old Testament, or which have gone before the coming of the Son of God, have been wrought without the intervention of men.  
There may be, to speak this by the way, some allusion or reference of the seven Angels of the Revelation, working upon the Sun and upon all the elements, to these seven men which have heretofore exercised this miraculous power. But this matter concerneth not the present subject.  
That which I have here to say, is this; That the New Testament hath been furnished with a greater number of persons endued with the power of Miraeles, than the Old was; yea, with a very far greater number. At one only time, the Lord ordained seventy men, with power to heal the sick, to cleanse the lepers, to raise the dead, to cast out devils, to tread upon serpents and scorpions, and upon all the force of the enemy: And this, without reckoning the twelve principal disciples, who were also provided of the same gift: and those which afterward had it, as Saint Paul and others. I account this point among the advantages of the New Testament, that in it the miraculous power of God hath raised so great a number of instruments, in comparison of them which it employed for the Old Testament.   

Wherefore till the coming of the Son of God, there have passed many ages without that any person hath had the gift of Miracles.  
The last of all those which wrought Miracles before the coming of our Lord, was Elisha. Now from Elisha till that time when the Son of God began to manifest his glory by Miracles, there passed well-nigh eight hundred years. In so long an interval of years, there was not found a person that had the gift of Miracles, although many had that of Prophecy.  
Certainly, the wisdom of God would that this great length of time should serve to make them desire that which had not been seen after so many ages, to wit, Miracles wrought by the hand of man; as afterward, those that were spectators glorified God, that had done this honour unto men in giving them this power, Matth. 9.8. That it should dispose their spirits to the expectation of the Messiah, who was to come with miraculous works. That it should serve to make them the better to weigh the importance of his Miracles, after so long a surcease of the gift of Miracles. And lastly, that which is the principal, that it should serve to distinguish him from other men.  
To see how, behold this that aught to be considered. We say, and it is true, that the Miracles of our Lord have demonstrated that he is the Christ. This proof seemeth not sufficient: for Elijah, Joshua, Moses, and the others which we have mentioned, wrought Miracles also, and yet no man ever thought that any of them was the Christ. But this was because none of them came at the time which had been set down for the coming of the Messiah, but all preceded it very far. The Divine Providence did purposely interpose a long distance of ages between them and the time which was destined for the coming of Christ, to the end to show that none of them could be the Christ. If then when the coming of Christ approached, some other had appeared with the gift of Miracles, he might have been taken for the Messiah himself, considering the concurrence of time: but this inconvenience hath been prevented. The following question is referred also to this.   

Why none of them from whom Christ is descended according to the flesh, hath had the gift of Miracles.  
This is remarkable, that of so many ancestors of whom Christ is issued, there is not one that hath wrought a Miracle: Neither Enoch, nor Abraham, nor David, nor so great a number of other famous men, have been honoured with this gift. And it is especially to be considered, that none of the Tribe of Judah wrought Miracles, till our Lord came.  
This Tribe had been designed among all others, to be that of which Christ ought to be born. It was important then that none of this race should work any Miracle before our Lord, to the end that none other might be taken for the Messiah. Of all those which have wrought Miracles, there was not one of the Tribe of Judah. Not Moses nor Aaron, who were of the Tribe of Levi. Not Joshua, who was of Ephraim. Not Elijah nor the others, the Tribe of whom is either different or uncertain. Our Lord is the first of the lineage of Judah, that wrought Miracles. And before him, God would never grant that power to any person of that Tribe.   

Why John the Baptist had not the gift of Miracles.  
The birth of so great a man, who was more than a Prophet, was truly preceded by Miracles, but himself never wrought any Miracle. This is also, in part, for the same cause which I have already spoken, to the end that it might not be thought that he was the Christ, whereas he was none other than his forerunner. And indeed, already eyes were cast upon him as if he had been the Messiah. But there is also another reason which ought here to be considered.  
The first that wrought Miracles under the Old Testament, was the same man that gave the Law, to wit, Moses. The first also that wrought Miracles in the New Testament, was the same that brought the Gospel, to wit, Jesus Christ. This prerogative appertained to him, to be the first which should seal the New Testament by Miracles, as Moses had been the first that sealed the Old. This could not be agreeable to John the Baptist.   

Of the divers degrees or steps by which our Lord displayed his miraculous power toward the bodies of men.  
The Son of God began his Miracles at the nourishments of the body of man, when he changed the water into wine. Afterward he manifested his power in healing the sick. And lastly, continuing still to do good unto the living, he proceeded so far as to raise the dead.  
Sometimes he hath brought forth one great Miracle, to be the forerunner of a greater Miracle. Having healed the servant of the Centurion, who was near unto death, on the morrow he raised him who was perfectly dead, to wit, the young man of Naim, Luke 7. Having healed her who had been sick twelve years, the same day he raised her that had been dead, being of the age of twelve years, Mark 5.  
It behoveth here to note the divers ages of sicknesses and infirmities of those which he healed. Some had been afflicted since twelve years; as the woman already spoken of. Others, since eighteen years; as the woman bowed together, Luke 13.11. Others, since eight and thirty years, Joh. 5.5. Others, from their infancy; as the Lunatic, Mark 9.21. Others, from their birth; as he that was born blind, Joh. 9.1. So that the Son of God, be it in healing the bodies of men, or raising them from the dead, hath extended his power from their cradle to their grave.   

Of the divers actions which Jesus Christ hath done in the Temple of Jerusalem.  
He entered into the Temple divers times, in divers qualities, and for divers functions.  
1. He entered as a private person, and a member of the Commonwealth of Israel; when he was presented to the Lord, forty days after his nativity, Luke 2.22.  
2. He did the act of a Disciple, at the age of twelve years, hearing the Doctors, and ask them questions.  
3. He did the act of a Doctor, when he preached and taught.  
4. He did the act of a Redeemer, when he pardoned the adulteress.  
5. He did the act of the Lord and Master of the Temple, when he chased out the buyers and sellers that profaned it.  
6. He performed also the act of a Sovereign, in the Miracles which he wrought. And this furnisheth us with the Consideration following.   

Why no man ever wrought Miracle within the Temple of God, except the Son of God. An observation upon this subject.  
We are not of the opinion that this came to pass casually, or for want of occasion, or without cause worthy to be considered, that our Lord was the alone man that hath exercised the power of Miracles within the house of his Father: This is one of the marks of his preeminence, and of the jurisdiction which he had in that place. Many men have wrought Miracles in divers parts, but none of them wrought them within the compass of the Temple. It was promised (Malach. 3.) that the Lord, which is the Messiah, should come into his Temple. Now Jesus Christ willing to show that it was himself that was to come, caused himself to be taken notice of within the Temple itself, by the Miracles which there he produced; there, I say, where none other had that power.  
It may be observed here, that there have been two persons that have been struck with miraculous plagues in the Temple; a King, and a Priest; to wit, Uzziah, and Zacharias the father of John the Baptist. The one became leprous, and the other dumb; 2 Chron. 26. Luke 1. But never any sick or impotent were miraculously healed in the Temple, till the coming of the Son of God, who there healed the blind and the lame, Matth. 21.14.   

Why Jesus Christ, when he was hungry, or thirsty, or weary with travel, never helped himself by his miraculous power, to give himself refreshment.  
When others wanted drink, he turned water into wine: But when himself was thirsty, he desired water of the Samaritan woman. When others were hungry, he multiplied the loaves, and satisfied thousands of men: But when himself was pressed with hunger, and had addressed himself to the fig tree which had no fruit, he caused none to be brought forth, though he could have done it forthwith. So he endured the weariness of the way, (Joh. 4.6.) although he might have caused himself to have been carried by Angels, or lifted up by the Spirit, as Philip afterward was, Acts 8.39, 40. In sum, he never used Miracles for his own refreshment.  
As he came for others, so all his Miracles have been for others. And this is one part of his annihilation of himself, that using his miraculous power for the refreshment of others, he never used it for his own.   

Why the Son of God, after he was raised from the dead, ceased from healing the sick.  
Our Lord being in the world, healed corporal maladies, so long as he himself was burdened with our infirmities, that is to say, before his Resurrection. After that he was raised from death, he remained upon the earth forty days, conversed with men, wrought divers Miracles, but healed not any that was sick. This is not because his power was impaired, since it was become more glorious; nor that he had less charity than afore-time; nor that there wanted those that were sick in Israel: But that he healed no more, was because he had appropriated that kind of Miracles to the time of his humiliation. Wherefore the Scripture (Matth. 8.17.) rehearsing his curing of divers sick men, saith, that by such acts was verified that Prophecy that saith that he took our infirmities, and bare ●ur sicknesses: For that place setteth them down as terms equivalent, as far as concerneth bodily infirmities, to have undergone them in his person, or to have healed them in others; for he never wrought these miraculous cures, but so long as himself was capable of infirmity.    

Of the Tears of Christ in the days of his Flesh.  
WE read not that he wept, till within a few days before his death: and it seemeth that he became every day more sensible of our miseries, according as he tried them by experience more and more. The Scripture spareth not to say, that he learned obedience by those things which he suffered, Heb. 5.8.  
Thrice we read that he wept. The first time, for one man; the second, for one nation; and the third, for all Mankind. For one man, when he wept over the Sepulchre of Lazarus: for one nation, when he wept over Jerusalem, foreseeing the ruin of it, and the desolation of the whole people of the Jews: for all mankind, then when he offered up with strong crying and tears, prayers and supplications to him who could save him from death, Heb. 5.7.   

Christ condemned by Pilate.  

A Consideration why the names of divers wicked men are set down in the history of the Passion of Christ.  
SOmetimes the Scripture expresseth the name of a man who seemeth to be of little importance, and sometimes it suppresseth the name of another which should be more considerable. It tells us the name of the robber whom the Jews preferred before Jesus Christ, when Pilate gave them the choice to release to them one of the two: Yet it nameth not the thief which was converted, although that it should seem that his name ought rather to be mentioned then that of the other. Now setting aside the reasons of this silence, we will retain this, that when the Scripture expresseth the name of a wicked man, this is not always only to set down the circumstances of the History, but often for other causes.  
Among all the wicked men which are comprised in the History of the Passion, there are seven marked by their names: Judas, Annas and Caiaphas, Malchus, Herod, Barrabas, and Pontius Pilate. Now it seemeth that the Scripture, which reciteth how all sorts of men contributed to the death of Christ, would also name one of every condition: One of the household of Christ; One High Priest, and another inferior; One servant; One King; One Judge; yea, one thief. This doth not exclude the particular reasons for which every one of these men aforesaid hath his name in this History. It importeth that Malchus, who was none other than a servant, was named as well as Caiaphas; and Barrabas, as well as Pilate, though the one be more considerable than the other.   

The name of the Roman Empire hath intervened both in the birth and death of Christ.  
The Edict of Cesar, who caused the inrolment mentioned Luke 2, served to prepare the place where Christ ought to be born: and the authority of Cesar served to procure the death which Christ ought to die. It was requisite that all the mysteries of the Redemption should be fulfilled in that time in which this great Monarchy commanded in Judea; yea, it was requisite that it should be one of the instruments, even in acts quite contrary. It lodged Christ coming into the world, and afterward caused him to go out of the world. It provided a Cradle for his Birth, and afterward the Cross for his Death.    

The Death and Burial of CHRIST.  

Four glorious occurrences, distant many ages one from the other, and coming to pass on the like day.  
THe calling of Abraham, when God drew him from Ur of the Chaldeans: The going of the Israelites out of Egypt, after having kept the Passeover: The Decree of the restauration of Jerusalem, mentioned by the Angel to Daniel, chap. 9.25. And finally, the death of Christ, are four points of an high consideration, and admirable in their correspondencies.  
Now although they are separated the one from the other, by divers so long distances in regard of years, yet they all meet together in the same day. The History teacheth us that the Israelites went out of Egypt within that proper day and the same night in which came to be expired the four hundred and thirty years which had passed after the calling of Abraham. That calling then came to pass on the same day, Exod. 12. The day also of the death of Christ, which is that of the Passeover, doth concur with the other: and the same day, according to the best computation, ended the seventy weeks of Daniel; whence it followeth that they began on the same day, the day on which went forth the Decree to rebuild the holy City.  
This wonderful concurrence presenteth to our eyes Jesus Christ dying on the same day on which Abraham departed out of Caldea, that Israel went out of Egypt, and that the Decree was pronounced to raise again the walls of Jerusalem. Thus the death of Christ extendeth itself as far as those ages that have passed long before it, and his Day is found also within the fairest days of the Patriarches.   

An advertisement touching the Name of Altar improperly ascribed to the Cross.  
I repeat now what I have said in another Treatise. There is nothing more ordinary in this subject, then to hear named The Altar of the Cross; under the pretext that Jesus Christ was offered on the Cross. But it followeth not that the Cross had the place or quality of an Altar in this Oblation. Neither doth the Scripture ever call it so, although it speaketh so often of the Cross and of the Sacrifice of Christ.  
Let it not displease so many learned men who have authorized this vulgar phrase, That Christ was offered on the Altar of the Cross. The Cross was not the Altar of this incomparable Sacrifice. The name of Altar is of greater importance than many men consider. This is an irrefragable Maxim, That the Altar is greater than the Offering in as much as it is the Altar which sanctifieth the Offering, Matth. 23.19. Whence would follow, that which none should dare to think, that the Cross should be more excellent than the Body of Jesus Christ, yea, that it had sanctified it.  
All that can be said, when the name of Altar is given to the Cross, is this, that it is not understood so in effect, but only by way of similitude or allusion. But such a similitude transferreth to the Cross a title which appertaineth to none but Christ; for on the Cross himself was the Altar, the Sacrifice, and the Priest altogether. Under the Law, these were different things, because one of these figures alone could not represent Christ in all these three qualities; but in him they are found united, and no creature hath had part in this honour. Why then should we communicate it to the wood of the Cross? Either this phrase hath helped toward the adoration of the Cross; or it hath proceeded from that Superstition; or howsoever it be, it hath been unwisely introduced, without taking heed to the consequences which it draweth after it.   

Why the Scripture speaketh of what matter the Cross was made, yet expresseth not the form of it.  
It concerneth us to know that it was of wood. This particularity should seem little considerable, if the Apostle had not opened the mystery, showing that Christ hath delivered us from the curse, insomuch as he was hanged on the tree; because this kind of death was cursed by the Law, Deut. 20.23. Gal. 3.13. But for the structure of it, of how many pieces it was composed, how they were placed, and in sum, what figure it had, this is that which the Scripture passeth under silence, as not necessary. The form which is commonly given to the Cross, is contradicted by the learned, which represent it quite another.  
We shall observe from hence, that supposing we had the true figure of the Cross, and that it were an object of adoration, as the Church of Rome teacheth, this honour would not appertain to any but Crosses of wood; for Jesus Christ was not crucified on a Cross of stone, or silver. Nevertheless they make Crosses of all things; but this is to falsify that of Christ, under pretext to represent it.   

None hath wrought Miracles at his death, except the Son of God.  
This is remarkable against the Jews. Divers great servants of God have wrought Miracles in their life, but never in their death. Was there ever man at whose death appeared such wonders as at the death of Christ? Whence cometh it that neither Moses, nor Joshua, nor Samuel, nor Prophet, nor King, nor Patriarch, hath wrought any Miracle dying? And whence cometh it that this crucified having given up the Ghost, rendeth the Veil of the Temple, darkeneth the Sun, cleaveth the Rocks, shaketh the Earth, and opened the Sepulchers? The exploit of Samson dying, howsoever prodigious, yet it was not miraculous, to speak properly; nor doth it approach any thing near to those great wonders which our Lord wrought in his death. Wherefore is Jesus Christ the only man among all men, whose death hath been honoured with visible miracles, if not to distinguish him from all other men, by a mark so illustrious? So, as I have observed before, as well the Birth as the death of Christ have been signalised by miracles; and never any man whatsoever hath had the like honour.   

Three signs from heaven, exhibited in three several passages, by the which Jesus Christ hath been declared publicly to be the Messiah.  
In the course of the life of Jesus Christ, in the days of his humiliation, we consider his Nativity, his Baptism, and his Death. His Nativity, in which he began to appear in the world. His Baptism, by which he entered into the functions of his Office. And his Death, by which he finished the work of the Redemption.  
Every one of these mystries was immediately followed and overtaken by a sign from Heaven, and that way shown unto the world.  
His Birth, by the Star which carried the news as far as the East, preceded by the acclamation of Angels publishing this happy Nativity.  
His Baptism, by the opening of the Heavens, and the descent of the holy Ghost in the shape of a dove, accompanied by the voice of God.  
His Death, by the miraculous darkening of the Sun, which filled all the earth with darkness.  
When the Jews demanded that Jesus Christ should authorise his calling by some sign from Heaven, they should have learned that which passed at his Birth and his Baptism; and afterward, they ought to have considered that which happened at his death. They had then seen his calling attested by three signs from Heaven.   

Why the High Priest, who represented Jesus Christ, never came near to the dead; and yet Jesus Christ did the contrary.  
The Law forbade the High Priest to touch a dead corpse, yea to enter into any house in which there was one deceased, yea to show any sign of grief, were it for his own father or mother, Levit. 21.10, 11. Whence it appeareth, that if he found himself in any place where any person was at the point of death, it behoved him to departed from thence immediately; his presence being incompatible with that of a dead body.  
But on the contrary, Jesus Christ entered into the house where lay the dead body of the daughter of Jairus: Himself took her by the hand: He touched the Coffin of the young man of Naim, that was carrying to the grave: He shed tears over Lazarus already putrified. These particuiars are more important than they seem to be.  
Certainly, the defiling which the Law findeth in dead bodies, might bear a reflection upon the Priest, because he was not capable of removing the corruption of death. But he which is able to give life unto the dead, is above this Law, and the reach of this infection. Here is seen a notable difference: The Mosaical Priesthood abandoneth the dead, and leaveth them in their uncleanness, because it cannot remedy it: But the true and eternal Priest, because he raiseth the dead, hath conversed with them, and his touch hath restored their life. He cometh to search us, yea, within our graves, yea, he guardeth our bones.   

Why the fear of death was more excusable in the Saints of the Old Testament, than it is now: And why we ought not to imitate them in all that which have spoken concerning this subject.  
We should find it strange that the apprehension of a natural death should make a Christian to speak so as Hezekiah spoke, when he believed he should die, Isai. 38; or as David, Psal. 6. It is a matter of astonishment that these great men have been so exceeding fearful of their departure out of this world. Here I pass by the particular causes from whence proceeded this weakness. But in general, before that Jesus Christ died, death was more dreadful than it hath been since; for as yet death was not swallowed up in Victory; and the faithful of the Old Testament had not the example of Jesus Christ dead, as we have. The fear of death therefore was more just in them, than it can be in us: From whence it followeth, that it is not still permitted to us to speak as they did when we are menaced with death. It would be very hard to approve that a Christian should complain of this, that he should no more behold God in the land of the living, and that he is deprived of the conversation of this world; or to allege, that he might not die, that the dead praise not God. These complaints and the like discourses which the Fathers of the Old Testament have uttered upon this subject, have no more place since that Christ died and risen again; as I shall speak more particularly upon the Article of the Resurrection.    

The descent of CHRIST into Hell.  

An observation upon the words of the Apostle, Rom. 10.6, 7. forbidding to ask who shall ascend into heaven, or who shall descend into the abyss?  
AMong so many men signalised by extraordinary events, there are two remarkable; one of which ascended into heaven, and descended; the other descended into the deep, and re-ascended. The first is Elijah, who was carried up into heaven, and afterward came back to the earth, to accompany the Son of God in his Transfiguration. The other is Jonah, who went into the bottom of the gulfs, and returned living. But the one and the other were but a shadow of Christ, to whom all these passages and returns agree more particularly: For not only he descended into the Abyss and returned, but he is also ascended into heaven yet once more to come down.  
Now I go not about to examine in what sense he said, even before his Ascension, that already he had ascended into heaven, and already had descended from heaven, Joh. 3.13. But concerning his descent into the deep, the Apostle explaineth it openly, when he opposeth those two one to the other, To descend into the deep, and To be brought back from the de●d. For from thence followeth, that to be brought back from the dead, is to reascend from the Abyss. And this also presupposeth, that to descend into the Abyss, is none other thing then to be reduced to the estate of the dead. As for the name of the Abyss, it is known that Jesus Christ calleth his Sepulchre the heart of the earth, comparing it to the place where Jonah had been in the Abyss, Matth. 12.40. From hence it cometh, that many understand by the descent of Christ into hell, that after his burial he was yet farther humbled so far as to sojourn in the estate of the dead, that is to say, within his Sepulchre, from whence he was raised by his Resurrection.   

Why Christ being on the Cross, pronounced the first words of the 22 Psalm.  
These words express the complaint which he made of being forsaken of God. And many Orthodox men take that extreme humiliation of Christ for his descent into hell. Now why he did use the words of this Psalm, a reason is given. There is not a passage in all the Old Testament which better representeth the estate of Christ upon the Cross. There is seen the parting of his garments, the casting of lots for his coat, his hands and feet pierced, his enemies wagging the head, and vomit-out their mockeries. He therefore used this Psalm, as having been dictated for him.  
But to this reason, which is notorious to every one, I will add another, which I ground upon an hypothesis maintained by some interpreters. The first action, say they, that the Priests and the Levites daily did in the Temple, into which they entered at break of day, was to sing this two and twentieth Psalm; the which, upon this occasion, beareth for the title, A Psalm of the dawning of the day, and beginneth, My God, my God, why hast thou forsaken me? I observe from hence, that the first words with which the Priests began the first hour and the first act of their Functions, are the same which Christ uttered in the last hour and the last act of the Redemption: For having been already three hours upon the Cross, upon the point of rendering up his spirit into the hands of his Father, and of declaring that all was finished, he cried out, My God, my God, why hast thou forsaken me? He ended where the Priests began, to show that all the ancient Priesthood, and all the service of the Temple, from their beginning, then expired and finished in him, who is the end and closure of the Law.    

The fruits of the death of CHRIST.  

Why the Son of God deferred so long time to come and expiate the sins of the world.  
THis question, which the ignorant will blame of rashness, is suggested unto us by the Scripture itself, which hath set down the solution of it. It is not enough to say, according to the fashion of the ignorant, that Jesus Christ came not sooner, because God would not have it so. We are to know why he would it not, since himself hath showed us the causes, in the which are seen the rays of his wonderful wisdom.  
About four thousand years passed after the fall of Adam, before the Son of God came: Sin multiplied with the multiplication of mankind: Death destroyed one generation after another: All ages groaned for the Deliverer; but he appeared not till after so long a time.  
Now setting aside the marvellous Oeconomy by which God measured and divided the times which preceded the coming of Christ, in which is seen an infinity of steps and proportions, as so many stars which marched before the Sun; we will only say, That it was important for the glory of God, and to render so much the more glorious the benefit of Redemption, that sin and death should reign a long time, and devour a long rank of generations, before the Saviour should show himself: For that long durance of sin and death, extending itself thorough so many ages, and infolding all the successions of people born the one after the other, hath caused to be seen how great was the misery of mankind, and the necessity of the remedy; and how great is the virtue of Christ who hath healed an evil so universal, and so inveterate, Rom. 5.14.  
That for these ends, and to show the abundance of Grace, God permitted that sin should abound; and that it might abound, the Law intervened, Rom. 5.20. It behoved therefore first that there should pass a long time before the Law should begin her reign, and a long time before she should yield place unto Christ.  
That the sin of Adam lost those that came after him; but the death of Christ hath saved both them that went before and came after it. As therefore the first Adam hath caused to die those which were born many ages after him; so the second Adam hath quickened them which were dead many ages before him. And this hath been one of the causes of the retarding of his coming, to wit, that he would show his power working backward to the foregoing ages.  
And finally, That it was convenient, before Christ died, to make it known to the world that the expiation of sins could not be wrought any other way. To this effect, God proposed first the blood of beasts in Sacrifices; afterward, the blood of man in Circumcision; afterward, an infinite number of washings, with all the works of the Law; as if he would that men should assay all the means which could be imagined for the expiation of sins. But this was to the end that they should acknowledge their impotency, and should cast their eyes upon the future Sacrifice of Christ. Now it was requisite that a good part of the age of the world should pass in the study of these rudiments, before God should send his Son, Gal. 4.1, etc.   

An admirable concurrence of the time of Redemption with the times of the most famous Ceremonies of the Law. An observation upon this subject.  
It concerneth us that we know the Year, the Season, the Days, yea the Hours, in the which Christ perfected the work of the Redemption. The Law hath marked certain Times as notable among all others. Among Years, that of Jubilee, which returned from fifty to fifty years, in the which servants were set at liberty, and lands alienated returned to their first owners. Among the annual Feasts, that of the Passeover, which was the first and principal of all the solemnities of the year. Among the Days, the Sabbath, of which the preeminencies are sufficiently notorious. Among the Hours of the day, that between the two vespers, which we reckon the third after noon; in which every day was offered the evening Sacrifice, which was the conclusion of all daily Ceremonies, Exod. 29.39. and in which also was slain the Paschal Lamb, when his yeer-day was come, Exod. 12.6.  
Now the Redemption met in all these times; in the Year of Jubilee, in the Passeover, in the Hour of the Evening Sacrifice, and in the Sabbath. In the Year of Jubilee, according to the most exact Chronologie, which reckoning every fiftieth year after the division of the Land of promise to the year in which Christ died, findeth that he suffered in the year of Jubilee: in the Passeover, as it is evident by the History of the Passion: in the Hour of the Evening Sacrifice, which the Jews called the ninth hour, in the which Jesus Christ gave up the Ghost: And finally, in the Sabbath, our Saviour all that day resting in the Sepulchre. I know that many, long time ago, have considered all these particularities, but in parcels, every one separately. That which I here observe, is the general concurrence of all the times the most famous in the Law, with the time of the Redemption, which comprised and determined all.  
To all this I will add this Observation. The year of Jubilee began the tenth day after the Equinoctial of September, Levit. 15.9. and Jesus Christ died a few days after the Equinoctial of the Spring following: Whence it appeareth that he died in the midst of the year of Jubilee, between the six first months and the six last: But the last six months which his death anticipated, have been disjoined from the precedent, as appertaining no more to the year of Jubilee, which hath been cut asunder in the middle, that it might be rendered wholly dead.   

A mysterious reason of the name which the Apostle giveth to the Sacrifice of Christ, calling it A Sacrifice of a sweet smelling savour, Ephes. 5.2.  
Many read these terms of the Apostle, without knowing the importance, nor seeing at what they aim. The common Expositors will be contented to tell us, that the Sacrifice of Christ is of a good smell, that is to say, pleasing to God. We know that this is true: but to know it well, we ought to learn from whence the Apostle fetched this phrase, and what it is at which he looketh back.  
It behoveth therefore to observe that there were two kinds of Oblations under the Law. One sort was accompanied with a perfume of Incense which was burned with them; and for this cause they are called Offerings of a sweet savour, Levit. 2.2.9. The others, howsoever approved by the Law, bore not the name of Oblations of a sweet savour, because they were without perfume, Levit. 2.12. And particularly it is to be noted, that it was forbidden to burn any perfume upon the Oblations which were presented for sins, Levit. 5.11. in which the Lawgiver gave to understand, that the memory of sin, yea the Sacrifices which mentioned them, were not of a sweet savour, Numb 5.15.  
Upon this, we are to consider why the Law declared that that which was offered for sins, could not be of a sweet savour, seeing that Christ was offered for sins, and yet his Oblation was of a sweet savour to God his Father. The reason is, that the Legal Oblations removed not at all the infection of the sin which they represented, rather themselves remained burdened with it: But Christ bearing our sins upon him, vanquished and carried away this corruption. This point furnisheth us with an invincible argument against the Jews. By the own sentence of the Law, all the Expiatory Offerings which it prescribed, failed of a sweet favour, and could not content the justice of God. From whence it followeth (otherwise we are for ever miserable) that there is another kind of Offering, another Sacrifice of Expiation, quite other than those of the Law, which abolisheth the stench of our crimes. And this quality cannot appertain but to the body of Christ, Isai. 53 5, 6.    

The Resurrection of CHRIST.  

Nine examples of the Resurrection of the dead, which have gone before or followed the Resurrection of Christ. An Harmony between those that were raised under the Old Testament, and those that were raised by the Son of God, while himself was yet mortal.  
THe Wisdom of God hath showed the Resurrection of the dead in divers examples, which it hath distributed with order and proportion.  

Three before the coming of Jesus Christ,  
Three by Jesus Christ himself before his death, And,  
Three after the Resurrection of Jesus Christ.   
Before the coming of Christ, God raised the son of the widow of Sarephta, the son of the Shunamite, and one dead man that had been cast into the Sepulchre of Elisha, 1 King. 17. 2 King. 4 and 13.  
Jesus Christ, before his death, raised the son of the widow of Naim, the daughter of Jairus, and Lazarus, Luke 7.15. Matth. 9 Joh. 11.  
After the Resurrection of Christ, God hath first caused to be seen that of many Saints which were raised out of the dust, Matth. 27.52, 53. Afterward, that of Tabytha, Acts 9.40. And for the third example, that of the young man Eutychus, Act. 20.9, 10, 11, 12.  
There are notable resemblances between the three that were raised under the Old Testament, and the three which Jesus Christ raised before his death. The first raised from the dead in the Old Testament, was the only son of a widow; and the first raised ●n the New Testament, was the only son of a widow. The one in Sarephta, the other in Naim. In both the Testaments, God began the Resurrection of the dead by the demonstration of his Mercy, as well as that of his Power. Moreover, the last of the three raised before the coming of Christ, was already entered into the grave, where he touched the bones of the Prophet Elisha; and the last of the three raised by Christ, to wit, Lazarus, had already stayed four days within the Sepulchre.   

Why Christ risen not again the day after his death; but suffered the whole Sabbath day to pass over, before he returned to life.  
I pass by the ordinary reasons which are brought concerning this, and will only observe a Maxim which I find in this matter, to wit, That never any dead man was raised again on the Sabbath day. The Son of God hath healed many sick on the Sabbath day, but ye read not that on that day he raised any dead. And in sum, none of all those which were returned to life, as well under the one as the other Testament, and of whom we have considered the catalogue and the order according to which they are ranked, hath been raised on the Sabbath day. I shall verify this, when I shall come to expound the fourth Commandment of the Decalogue. For the present question, we may say that Jesus Christ, who is the Head of the Resurrection, would show the communion which is between him and others that are raised, in whom we have a praeludium of the general Resurrection. And forasmuch as none of them recovered life on the Sabbath day, he also, not to seem to disjoin himself from them, would not that his Resurrection should fall on that day. This excludeth not the other reasons of the time of his stay among the dead.   

A comparison of the time which God employed in the Creation, with that which he employed in the Redemption: And of the days of the one and the other.  
The time of the Creation was six Days; that of the Redemption was but of three Days, which is the less by one half. But the Wisdom of God hath divided the time of the Creation in two equal parts, each of three days; the first three being distinguished from the three following, by a most evident mark.  
The first three days of the world, with their nights, had neither Sun, nor Moon, nor Stars, but preceded the being of all these lights; in which they have been different from all other days that since have come. As therefore the Creation hath had three days extraordinary, so the Redemption in the which the world hath been as created anew, hath had these three marvellous days in the which Christ continued among the dead; It is to be observed, that himself speaking of the three days of his stay within the bowels of the earth (Matth. 12.) which ought not to be understood of three entire days, had regard to the history of the Creation, which reckoneth the Evening and the Morning for a Day, a part for the whole, Gen. 1.5, 8.   

The first and nearest cause of the three days detaining of Jonah in the whales belly.  
The intention of God indeed was to present unto men in Jonah a type of the Resurrection of Christ, as every one knoweth. But there was first another reason for which the Prophet was not delivered before the third day.  
The chastisement of the sinner oftentimes answereth to the fault, even to circumstances. This happened to Jonah. His History telleth us that Nineveh was a City of three days journey, chap. 3.3. For having refused to take this walk of three days in Nineveh, he was condemned to keep prison three days, within the whale. The three days which he would not pass over in a great City among men, it was necessary for him to pass in the entrails of a fish, out of the sight of men and sun. From this historical consideration, we come to that of this great mystery which is enclosed in the detention and deliverance of Jonah.   

The Resurrection of Christ figured in Hezekiah, by a double resemblance.  
It is sufficiently known that this Resurrection, as touching the circumstance of the Third Day, hath been prefigured in Isaac, in Jonah, in Hezekiah: A Patriarch, a Prophet, a King, have been the types. Isaac destined to be offered an whole-burnt-offering, and remaining as dead in the breast of his father, is as returned to life on the third day, Gen. 22. Heb. 11.19. And this, for the more ample correspondence, happened very near the same place where Christ afterward was buried, and where he risen from the dead. Jonah issuing from the depth of the sea, giveth the term of forty days to the Ninevites: And this figure which marketh out the Resurrection of Christ on the third day, extendeth also all along the forty days which Christ gave unto the world after his Resurrection, before he left the earth. The healing also of Hezekiah is considered as a type. He was held in the rank of the dead, and his bed was to him a grave. He was raised up miraculously on the Third Day, as it were surviving himself, 2 Kings 20.5.  
But that which I observe concerning this last, and which I add to the observations of those which have gone before me, is another correspondence which is found between the wonders that befell in this subject; the one in the sickness of Hezekiah, and the other in the death of Christ. In both these there was a Miracle in the Sun: For the Eclipse of this Luminary, which happened at the death of Christ, was supernatural, as well as the going back in the sickness of Hezekiah. So that this type meeteth with Christ dead and raised from the dead by a double resemblance. But the shadow which returned ten degrees backward, to foreshow the return of Hezekiah to the course of his life, was not so miraculous as the return of Christ from among the dead, verified by ten Appatitions, by which, as by so many degrees, he shown himself living again upon the earth, before he ascended into heaven.   

Why none ever was raised again the third day after his death, but only Christ.  
Of all those whom God hath caused to return into the world after they were dead, there is not one whom the Scripture saith to have been raised on the Third Day. If there had been any one, this circumstance had not been omitted in History. All have been raised either before or after the Third Day after their decease, but none on that day. The son of the widow of Sarephta, the daughter of Jairus, Eutychus, were certainly raised again the very day of their death. The son of the Shunamite, he of Naim, Tabytha, and the man which was raised from death in the Sepulchre of Elisha, most probably had not yet reached to their Third Day among the dead, when they returned to life: As on the contrary, many others have been raised after their third day, to wit, Lazarus, and the Saints that risen from the dust, when Christ risen again.  
This circumstance of the Third Day for the Resurrection, hath been appropriated to Christ, and marked out for him in the Calendar of the Prophets, to the end that among other signs which distinguish him from all others that were raised, he might be known also by this, as particular to him, to wit, that his Resurrection befell on the Third Day, according to the Scriptures.  
When Lazarus was dead, our Lord let pass the Third Day, before he raised him, and stayed till the Fourth, Joh. 11.39. Among divers reasons of this delay, I reckon this. The Son of God would not raise Lazarus the same day of his decease, nor before he entered into the Sepulchre, because he had already raised two dead which had not as yet been put into the earth, to wit, the young man of Naim, and the daughter of Jairus which was deceased but a few hours before. Now his intention was to extend his power yet farther, to wit, as far as within the grave; as he did, when from thence he fetched Lazarus. But this dead man had not his Resurrection on the Third Day, our Lord having deferred if till the Fourth, and hindering the concurrence of it with his own, in regard of this circumstance.   

Three miraculous Sepulchers in the holy History.  
The Scripture mentioneth three famous Sepulchers, in the which God hath given life to the dead, to wit,  
That of Elisha, whose corpse served to raise another dead, though himself returned not to life.  
That of Lazarus, which was raised from the dead, but not by himself.  
That of Christ, who risen himself, and at the same time raised many others, whose graves he had opened at his own death, Matth. 27.52, 53.  
The two first were preparatories to the wonders of the third. The Son of God raised others, before he raised himself; and again, in coming out of the sepulchre, he carried his power into the graves of others, who were raised after him.   

Four men that raised the dead, before and after the coming of Christ.  
The gift of Miracles was conferred upon divers, who notwithstanding received not the power to restore life to the dead; this kind of Miracle being reserved to a small number of them. The Scripture nameth but four who exercised this power; two under the Old Testament, and two in the New. The two first are Elijah and his successor Elisha: The one raised the son of the widow of Sarephta, the other the son of the Shunamite. The two other are Saint Peter and Saint Paul: The one raised Dorcas; the other, Eutychus. So God raised two instruments of the Resurrection, before the coming of his Son, and after he was gone out of the world. Christ appeared between the two first and the two last, as the Sun among the Planets, spreading his quickening power over the dead of the one and the other Testament.    

The continuation of the Article of the Resurrection of CHRIST. His Ascension into Heaven: His Sitting at the right hand of God.  

Christ hath verified his Resurrection by all the proofs which could be given.  
BEing come back from the dead, he hath made himself known to be living, Not to one person alone, but to many, men and women, yea, to above five hundred together: Not at one only time, but at many and divers times: Not for a little time, but for the space of forty days: Not in one only place, but in many and divers, in the city, in the fields, within the houses, and upon the mountains: Not afar off, but in the same chamber, in a close place: Not by one means, but by an infinite number of testimonies. By the Hearing, he causeth his voice to be known: By Sight, his lineaments and stature: By the Touch, the wounds of his hands, his feet, and his side: By his Actions, going, coming, and eating with his disciples, he shown that he was truly alive: And beside all this, by all the Scriptures, beginning at Moses, and going thorough all the Prophets, he proved the necessity and verity of his Resurrection.   

Why God never raised any person of note, to converse among men, except the Messiah.  
Of all the dead which have returned into the world to sojourn there some space of time, and frequent the company of men, there hath not been, except our Lord, any Prophet, nor any person otherwise famous. Those whom God raised, either were children, (as he of Sarephta, and the son of the Shunamite) or young people, (as he of Naim, the daughter of Jairus, and Eutychus) or without any mark of eminent quality in the Church (as he that came living out of the grave of Elisha, Lazarus, and Tabytha.) For as for the Saints which appeared on the day of the Resurrection of Christ, they did no more than pass by, and having showed themselves, stayed not at all among mortals; neither are their names mentioned in the History. Whereupon it may be asked, Why being raised from the dead, they stayed no longer time in the world, that there might have been some time to converse with them? And in sum, Why none of the Patriarches or of the Prophets have been called back from the dead, to sojourn a while among men, as Lazarus or Eutychus? But without speaking of the Fathers of the Old Testament, I will yet make this question; Why did not our Lord raise John the Baptist, who had been his forerunner and his contemporary in the days of his flesh? Was it not to the purpose that that excellent Prophet, so great a light of the Church, and who had suffered death for the Truth, should be returned unto life, as well as the daughter of Jairus, or the young man of Naim?  
It is easy to conjecture why this was not done. If Abraham, or David, or any one of the Prophets, or any one of them who wrought Miracles in their life time, had returned to the world there to make their abode, there had never wanted those who would have honoured them excessively. If Superstition made Idols of the dead bodies of Saints, how much more would it have idolised the very bodies themselves living after their death? This is one of the causes for which God liked better to raise an ordinary man, who had touched the bones of Elisha, then to raise Elisha himself: For such a Prophet, that had been so famous in Miracles, had been adored by men, if he had returned from the grave to be among them.  
There was also another particular reason concerning John the Paptist. It is known how high his reputation had been. After his death, that was ascribed unto him which was not: For when the Son of God caused himself to be known by his miraculous actions, divers notwithstanding took him for John the Baptist, whom they imagined to be raised from the dead, and to be the author of those marvels that then were wrought, Matth. 14.2. and 16.13, 14. This error had passed further, if that Prophet had in effect been raised: But it was requisite that that light should give place to a greater Luminary, since he came not but only to bring men unto Christ. To conclude, Christ is the only Prophet that made any stay after his death, to the end that he might be adored by them. All the rest that returned from the dead, either have been persons that had nothing extraordinary in their life, or have not stayed alive some few moments of time upon the earth; but Christ stayed forty days, and conversed with many, at several times, in several places, and in several occurrences.   

Of all those that have been raised from the dead, none is introduced in Scripture speaking, except Jesus Christ.  
We need not demand whether we would be curious to see a man that had returned from the dead, or whether we would desire to speak with him. How many questions should we ask him? We should demand of him what remembrance he had, what being his soul had out of the body, in what place it lodged, in what condition it found itself, what it saw or understood, and what it did. When Lazarus was raised, great troops of the Jews ran to see him: Without doubt, they had as much curiosity as we have, to ask and to hear him discourse. And surely they whom God restored to life, recovered also their speech; yet the Scripture reporteth not any thing which hath been spoken by them: And even when Eutychus was raised, (Acts 20.9.) which happened in the presence of many spectators, he put himself again into the assembly, to hear Saint Paul; nor did they forsake the preaching of the Apostle, to ask or hearken to one that was returned from the dead. We read indeed that Moses and Elias being returned to the world, spoke with the Son of God in his Transfiguration; and the subject, of their discourse was of the decease which the Redeemer was to accomplish in Jerusalem, Luke 9 But for the rest, all the dead which have been raised, keep silence in the History; for it reciteth not any one word which they uttered, although it observeth other particularities which seem less considerable. And this is true of all those whose resurrection it hath described, there being not one of them who is represented unto us speaking. Hereupon it is to be considered why the Scripture never rehearseth what they have said: For an omission so notable and universal cannot be without cause. We find therefore that this is an honour reserved to Christ, to be the only man, among them that were raised from the dead, whose words should be registered; the only one which speaketh in the Scripture; the only one from among the dead, whom we can hear. Wherefore the holy History expresseth very amply the words which the Son of God uttered after his Resurrection, to divers persons, & upon divers subjects: but for the rest which returned from the dead, it mentioneth not so much as one word of all that they have spoken.   

Three several Fourties of Days, in the time that our Saviour stayed in this world. Observations upon this circumstance.  
Forty days passed after the birth of Christ, till the first entry he made into the Temple, to be presented according to the Law, Levit. 12. Luke 2.22. Forty days after his Baptism, till the day he began to enter upon the functions of his charge, having miraculously fasted all that time: And forty days after his Resurrection, before he entered into heaven. In the first Forty, he appeared as a common man, as all the rest of the firstborn of Israel, which they carried to the Temple to consecrate them to God. In the second, he appeared as a miraculous man, as Moses and Elijah, by an abstinence extraordinary. In the third, he appeared as the Son of God, being declared to be so by his Resurrection, Rom. 1.4.  
Many memorable periods have begun and ended by Fourties of days or years. The Deluge began by a rain of Forty days; and Noah opened the window of the Ark Forty days after the waters were withdrawn from covering the tops of the highest mountains.  
The slavery of the Hebrews in Egypt, and the peregrinations of their Fathers, lasted ten times Forty years, (Gen. 15.13.) to wit, till their going out of Egypt; and were followed by another Forty years of their sojourning in the desert. Moreover, after their going up out of Egypt, to the year in which Solomon laid the foundations of the Temple, which is a date of a great consideration in the sacred History, there passed twelve times Forty years, 1 King. 6.1.   

Why the Son of God entered no more into the Temple, after his Resurrection. And the difference in this regard between Him and those which were his principal types.  
Hezekiah having been menaced with death, had a promise that on the third day he should ascend into the house of God, as a man newly raised from death. Jonah being brought back to the light of the living, would see the Temple of God; chap. 2.5. And Isaac, another figure of the Resurrection of Christ, was delivered from death in the same place where the Temple was afterward built. Now the Son of God being raised from the dead, entered indeed into the City of Jerusalem, and revisited divers places which he had frequented before his death, but he returned no more into the Temple, which at other times he had so often honoured with his presence: For it was not convenient that this great and Eternal Priest having consummated the Sacrifice which disannulled all those of the Temple, of which he had rend the vail, and being to make his entrance into the Sanctuary of heaven, should return into that which was none other than a figure of the heavenly, Heb. 9.24.   

Of those which have seen the Son of God being in heaven.  
We know that he hath been seen in all the three degrees of his Exaltation. He was seen after his Resurrection, by more than five hundred persons at one time. He was seen ascending into heaven, by the eleven principal disciples. And finally, he hath been seen at the right hand of God, by Saint Steven and by Saint Paul. These two witnesses sufficed for the publishing the third degree of his Exaltation, the first and the second being attested by so great a number of persons.  
It is a thing considerable that the Wisdom of God hath chosen the first of the Martyrs and the last of the Apostles, to be eye-witnesses of the glory of his Son: The one being in the hands of the executioners, died in this confession, That he saw the heavens open, and Jesus standing at the right hand of God, Acts 7.55, 56. The other having been a sworn enemy of the Name of Christ and of those that believed in him, hath confessed that he saw him in glory after his Ascension, 1 Cor. 9.1. and 15.8. The one is the first that sealed this truth with his blood: The other is the last who had charge to publish it as having seen it after he had persecuted it. All the other disciples saw Christ conversant on earth, but these two only have seen him reigning in heaven.   

All the miraculous prerogatives which have been severally in divers Saints are found united in one only Christ i● a sovereign degree.  
Among the Saints, divers have beet rendered famous, Either by their miraculous birth; as Isaac and John the Baptist: Or by the Miracles which themselves wrought; as Moses, Elijah, Elisha, etc. Or by the gift of Prophecy; as Samuel, Daniel, etc. Or by their Resurrection from the dead; as Lazarus, etc. Or for having ascended into heaven; as Enoch and Elijah. But never had any man all these prerogatives together, except the Son of God. Some have had a miraculous birth, or else have been Prophets, which have not had the gift of Miracles. Others have wrought Miracles, so far as to raise the dead, but themselves have not been raised. Others have been raised from the dead, but their bodies have not ascended into heaven, but were returned once more unto the grave. Others are ascended into heaven, but they have no power to work upon them that are on the earth. On the contrary, one alone and the same Christ was conceived miraculously, exercised the power of Miracles and that of a Prophet, came back from the dead, is ascended bodily into heaven; and, that which appertaineth to none other, from above governeth the whole Church. The same Christ surpasseth infinitely all the others in every one of those miraculous preeminencies which they have had. Some were born of mothers which had passed the age of childbearing; but Christ was born of a Virgin. Some have been Prophets; but Christ received not the Spirit by measure Some have had the gift of Miracles in certain occasions; but Christ at all times had that power. Some have been raised from death by some other; but Christ raised himself. Some have been lifted up into heaven; but Chri●● was carried thither by his own power And finally, as he holdeth the fir●● place in all things, he alone is set dow● at the Right Hand of God.    

Of the last Judgement.  

Why doth the holy History never say the God descended, but only where the business hath been to do justice, or to establish it, and protect the innocent?  
WHensoever God hath descended, it hath been, Either to publish Laws; as those which he gave 〈◊〉 old to Israel, Exod. 19.18. and 34.5. Or to appoint Judges; as were read in Numb. 11.17. Or to proceed against the guilty; as the bvilders of Babel, and the Cities of Sodom and Gomorrah, Gen. 11.5, 6, 7. and 18.21. Or to give protection to Jacob going into Egypt, Gen. 46.4. Or to do justice to the Hebrews, which were oppressed by the Egyptians, Exod. 3.8.  
Certainly the Scripture intended not to say that God descended locally; yet so it is that he will one day really descend, in the person of his Son. Now forasmuch as he will not descend but to execute judgement, all the other Descents which the Scripture attributeth to him, meet in the same scope: For it never representeth God coming from above, but either to do Justice, or to preserve it.   

An observation upon the f●ur general Judgements mentioned in the Scriptures.  
All the Judgements which God hath showed or yet doth show upon any parts of mankind, are but particulars. There are four which have concerned or do concern all the generality. The three first have already appeared, and the fourth is at the door.  
The first Judgement is that which God pronounced against Adam and his wife, who represented all their posterity. The second is that which caused all the inhabitants of the world, except eight, to perish by the waters of the Deluge. The third is that which divided the society of men, by the confusion of Tongues, in Babel. The fourth is that of the last Day.  
The first Judgement deprived men of immortality, and declared them subject to death, which, by power of it, is come upon them successively. The second caused all mankind to die at one time, reserving a very small number of persons. The third broke off the communion which was among men, bereaving them of their universal language, and hindering them from understanding one another.  
Now there are divers resemblances and differences between these three first Judgements which are passed already, and the fourth, which is yet to come. But we have only to consider, that in the first three, God hath judged the living; but at the last he shall judge both the living and the dead. Upon this subject, I am to propound the following Observation.   

A wonderful Mystery which is seen in the several go out of the three first men which God took out of the world.  
The life of man hath two different issues: Some going out of the world by a violent death, others by a natural. But those which shall be found alive when our Lord shall come to the last Judgement, shall pass neither by the one nor the other of these two ways, but by a third, which shall be a sudden transmutation of their bodies, by the which they shall become incorruptible, 1 Cor. 15.52. So then there are three several kinds of issues ordained to men, to dislodge out of this world, some by one, some by another; to wit, 

Violent death,  
Natural death,  
And the transmutation of them that shall be found alive at the day of Judgement.    
Of these three ways, the two first have been open to this day, and are the ordinary passage of mortals. The third is reserved for the last inhabitants of the world.  
All these three several issues have been visibly marked out in the three first men that have parted out of this life: for the first that dislodged, was Abel; the second was Adam; the third was Enoch.  

The first went out of the world by a violent death,  
The second, by a natural death.  
The third, by a change supernatural and miraculous.   
These three went in this order, and the one followed the other immediately, among them whose departure is mentioned in the Scripture. But they went by different ways, which represented all those by which men were to pass after them: For all those which shall go out of the world after these three first, or who shall go out hereafter, by which soever of these three ways, go but in the footsteps of some one of these three forerunners, who are (in this regard) an abridgement of all mankind, divided as in three bands. And particularly, as those who ought to pass by that  change, to be translated from this life without seeing death, shall be the last that dislodge; so Enoch, who represented them, parted from this world the last of the three; being preceded by Abel, who died a violent death; and by Adam, who departed by a natural death. We are here to admire the dispensation of this great God, and the Wisdom of his Spirit which dictated the Scriptures. These three men whom God first withdrew from the world, the diversity which is seen in their going out, and the order held in it, were a sample or epitome of that great piece which he would unfold all along the ages, and which was to be extended as far as the last men that shall be found living upon the earth.   

Why God, who hath foretold and set down the measures of certain particular times, hath not revealed how long the world should endure, or when the day of Judgement should be.  
God at other times foretold, How many veers space it should be before the Deluge, Gen. 6.3. How many years the slavery of the Hebrews should endure, Gen. 15.13. How many years there should be of plenty and famine, in the days of Joseph, Gen. 41.29.30. How many years the Jews should remain in the Captivity of Babylon, Jer. 25.12. and 29.10. Dan. 9.2. How many years should pass to the death of Christ, Dan. 9.24. We know that some of these predictions have been given four hundred, yea four hundred and ninety years before their time expired. Now there might be all the way computed, from day to day, how many years yet remained to the end of the time limited by those oracles. Yea, God hath not only given an account of years, but sometimes hath punctually set down the very day on which a deliverance or other event should come to pass, Dan. 12.11, 12.  
But neither the Day of the last Judgement, nor the Year, nor yet the Age which is to make an end of all the rest, was ever set down in any Prophecy, whatsoever the curious can say against it. Now among the causes of this silence, we are to consider this. When God hath foretold that such or such a notable event, where the time could not be foreseen by any humane wisdom, should come to pass in such a Year or on such a Day, the principal scope of these predictions hath been to confirm the faith of them which should see them accomplished, (Joh. 13.19.) For they that lived until that time, and saw the Prophecy effected precisely at the day named, even against all appearance, had so much the more reason to believe in God for the time to come, in so manifest an experience of his infallible truth: and the same also was a means to convert unbelievers. But at the last Day it will not be the work to make provision any more for faith in regard of things to come; not will there be any more place for the conversion of miscreants. So that a revelation of that Day could not serve for those ends and uses for the which God had revealed divers other Days remarkable. The Wisdom of God doth not give us superfluous predictions. It is necessary to know that there shall be a last Day, but not to know precisely when it shall be.    

Of the holy Ghost.  

Four remarkable productions which the Scripture attributeth to the Spirit of God; to wit, two in the Creation, two in the Redemption.  
AMong so many great and divers effects of the Spirit of God, the Scripture mentioneth particularly these four productions:  
1. That of all the species which were enclosed in the mass of the elements, in the beginning of the world: for, to cause them to bring forth, the Spirit of God moved upon the face of the waters, Gen. 1.2.  
2. That of the Soul: For the breath of God, which made man a living soul, was the Spirit of the Almighty, Gen. 2.7. Job 33.4.  
3. That of the body of Christ, which alone among all men was conceived by the holy Ghost, Luke 1.35.  
4. That of the new man: For, to become such, it behoveth to be born again of the Spirit, Joh. 3.5, 6.   

Why the Scripture representeth the holy Ghost, and his effects, under the names of Water, of Fire, of Anointing with Oil, and of Sprinkling of Blood. The true interpretation of these terms, contained in divers passages.  
The Scripture speaketh of Water and the Spirit, by which we are to be born again: Of the holy Ghost and of Fire, with which we are to be baptised: Of the Unction which we have from the holy One, which is an effect of the same Spirit: Of the Sprinkling of the Blood of Jesus Christ, which is wrought also by the holy Ghost, Joh. 3.5. Matth. 3.11. 1 Joh. 2.20. 1 Pet. 1.2. So that the names of Water, of Fire, of Anointing with Oil, and of Sprinkling of Blood, are used to denote either the holy Ghost, or those acts which he worketh in us. Now it is very easy for one of the vulgar to speak to this, and to say they are similitudes. Many Commentatours and ordinary Preachers content themselves to allege to us some resemblances between Water and the holy Ghost; and likewise some conformities and analogies between the Fire, which purifieth and consumeth, and the holy Ghost, which produceth the like effects. But there are other depths to sound.  
It is requisite therefore to know that all the Purifications of the Law, which were figures of that Purification which we have by the holy Ghost, were wrought either by Water, or by Fire, or by Oil, or by Blood. All things which had need of cleansing, were purified by one of these four means.  
1. By Water: as it was practised in divers occasions: For we know that washings with Water were very frequent under the Law. It is not necessary to produce examples.  
2. By Fire: as when God commanded to purify the spoil which they had taken from the Midianites, he ordained that all that which could endure the Fire, (to wit, Gold, Silver, Brass, Iron, Tin, Lead) should be cleansed by Fire, Num. 31.22, 23.  
3. By Oil: as it was observed in the Unction of the Priests, and that of the leprous, Leu. 14.16, 17, 18.  
4. By Blood: as it is notorious, and we shall see by and by, that almost all things according to the Law are purged by Blood, Heb. 9.22.  
Now to show that all that which is required to a true Purification, all that which the Law prescribed to those ends, is found universally in the power of the holy Ghost; the Scripture representeth it, with its effects, under the name of the matters and all the acts which served to the Legal Purifications. I might speak of other things concerning this subject; but they will come better to purpose in the doctrine of Baptism, for which I reserve them.   

A catalogue of those actions which were celebrated with Aspersion of Blood in the time of the Law.  
All the Law was written in Blood. The Priest, the people, went not but thorough blood. Now to comprehend these so many different actions in which Blood intervened, it will be to the purpose to distinguish them, and reduce them into ranks or categories. We find therefore that there are seven kinds of actions solemnised by the Aspersion of Blood.  
1. The first Passeover; In which the Israelites dipped a bunch of hyssop in the blood of the lamb, and marked their doors, to serve for their safeguard.  
2. The Covenant treated between God and the people: For after that Moses had rehearsed the Articles, he took the blood of the Sacrifice offered to that effect, and sprinkled one half on the Altar, and the rest upon the people, saying unto them, This is the blood of the Covenant.  
3. The Consecration of the Tabernacle and of the Priests. In this ceremony, Moses sprinkled with blood the Tabernacle and all the vessels of the service: Besides, he took of the blood from off the Altar, and made an aspersion upon Aaron, upon his sons, and upon their garments.  
4. The Sacrifices, as well Eucharistical as Expiatory: For in all Sacrifices the blood was poured all about the Altar of burnt-Offerings: In some of them it was also put upon the Altar of Incense: In others there was made an aspersion before the Veil of the Sanctuary.  
5. The general Expiation, which was celebrated once a year. In this Solemnity, the High Priest made an aspersion of blood, seven times, before the Mercy-seat, afterward within the Veil, afterward also upon the Altar of Incense.  
6. The purification of the unclean. The High Priest took of the blood of an heifer slain for this purpose, and sprinkled it before the Tabernacle; afterward, the Sacrifice being burned with its blood, and the ashes reserved, they were mingled with water, to sprinkle the tents, the vessels and the persons tainted with any uncleanness. This mystery is opened by the Apostle, Heb. 9.13, 14.  
7. The ceremonial cleansing of the leprous, as well of houses as of persons. A sparrow was killed, and with his blood the man was sprinkled that was newly healed of the leprosy. Besides, they took the blood of a lamb, with which was marked the right ear of the leper, and his hand and his foot. Likewise, if the leprosy had taken hold of the walls of an house, the Priest sprinkled them with the blood of a sparrow, after that the infection was gone.  
Thus all this multitude of actions performed by sprinkling of blood, is reduced to the seven kinds here mentioned. This distinction may serve not only for the memory to retain them but also for the understanding, to know well their differences, and the mysteries enclosed in this diversity. It shall suffice as for the present, to observe the power of the holy Ghost, represented by the number of seven, which is a mark of perfection; to show, tha● by it we have an entire application o● the blood of Christ.   

Blood hath no propriety of making whil● Why then is it said (Apocal. 7.14.) tha● the Saints have made white than robes in the blood of the Lamb?  
Many, according to the custom o● the vulgar, stay themselves at a similitude, taking whiteness for an emblement of cleanness or of glory: But the similitude faileth them then, when they should find this whiteness in blood, which naturally defileth in stead of cleansing, and taketh away whiteness in stead of giving it.  
Some learned Interpreters say very well, that this passage beareth an allusion to the habit of the Priests of the Law, who entered not into the Temple but in white robes. The sense than is, that those that are here spoken of, which are come out of great tribulation, are made Priests unto God, whom they serve day and night in his Temple, vers. 15. For this Priesthood with which they are honoured, is expressed under the name of the vestment which the ancient Priests wore when they did the service.  
But the question yet remaineth, How these robes are made white in blood. I think therefore that this expression denoteth a resemblance between the consecration of Levitical Priests, and that of Christians. When Aaron and his sons were called to this charge, there were given them Priestly gaaments, among the which was the linen robe: but it was not permitted them to approach to the Altar, or to exercise any Office in the Tabernacle, till they were first sprinkled with blood, both they and their garments, Exod. 29.21. Levit. 8.30. As therefore the ancient Priests were consecrated by blood, and made capable to wear the Priestly habit in the house of God; so in the virtue of the blood of Christ, we are reinvested of the quality of Priests, represented by the white garment. And this is summarily what I had to say concerning this passage, which it behoveth to expound rather by a metonymy then by a single metaphor.    

Of the Church, and the Communion of Saints.  

Why Moses is more prolix and more exact in the description of the Tabernacle, then in that of the whole world.  
Whosoever shall compare the two first Chapters of Genesis, with the sixteen last of Exodus, except the two and thirtieth and the two following, shall find a great difference between Moses describing the frame of the Universe, and Moses describing the fabric of the Tabernacle. In the one, he is very general and succinct: in the other, he is very copious, and setteth down even to the smallest particulars. The description of this great building of the World seemed truly to require more words then that of a little pavilion, which was but an atom in comparison of this vast extent of the heavens and of the earth: But quite contrarily, the Spirit of God having shut up and reduced into a little table the whole mass of the world, displayeth unto us the structure of the Tabernacle in a long and large picture. Now it is very certain that the style of the Scripture hath its measures compassed by the circles of a sovereign wisdom. Behold then that which we here consider, setting apart many other reasons which we might bring upon this subject.  
The world was not built but for the Church, to the end that in it God might be served. The Tabernacle was both a figure of the Church, and the ensign under which it was assembled. God therefore willing to show that his Church, in which his service is performed, is more precious to him and more considerable than all the rest of the world, hath spoken of the Tabernacle more amply and more particularly then of all the Elements, yea, then of all the world together.   

The number of persons that make up the body of the universal Church is not only presixed and definite, but also regulated by measures and proportions.  
God is not tied to Numbers, yet nevertheless he doth and disposeth his works by number, weight, and measure. It is observed that after the going up out of Egypt, God caused to be numbered all the Israelites from the age of twenty years and upward (Exod. 38.26.) and there were found six hundred three thousand five hundred and fifty men. The year following, God commanded to make a second review of the people (Numb. 1.46.) but without comprising the Levites which had been numbered the first time with the other Tribes. Notwithstanding this substraction, and the casualties which might have changed the number of the people, since the year foregoing, it is found that their number was yet justly and precisely six hundred three thousand five hundred and fifty men. In which is seen a proportion which God held in the multiplication of that people. There is also observed a mystery in the exact number of the two and twenty thousand Levites which were then reckoned (Numb. 3.39) For the rest, I contest not against the common opinion, touching the hundred forty and four thousand of the seventh of the Revelation, that they ought to be taken for an indefinite number, as well as the seven thousand which had not bowed the knee to Baal: But it ought to be considered why the holy Ghost, who speaketh nothing superfluous, is not contented to have named the total sum of them that were sealed in Israel, but also divideth it in twelve times twelve thousand, distributed by equal portions among the twelve Tribes, every one of which is mentioned the one after the other, with the expression of its particular number: For this showeth that the number of the Elect and the multitude of Believers, are measured by certain proportions, which are known to him who is the Author. Certainly, the resemblance of the seventy Disciples of Christ, to the seventy Judges which were substituted to Moses, and to the seventy children which Jacob had when he went down into Egypt, is a line of this admirable symmetry with the which God hath limited and proportioned the body of the Church.  
Now this fortifieth that Maxim, That the number of the Elect cannot suffer addition nor diminution: And, That Election proceedeth not from the will of the Elect, but that of God which prevented them. For can it be said that all the Elect, from the beginning of the world to the end, have agreed together to make a company composed precisely of a number certain and regular?   

Of the small number of believers, in the three several come of the Son of God. Resemblances on this subject.  
When the Son of God came in the Spirit, before the Deluge, to preach to the men of that time, the Church was found reduced into the sole family of Noah, 1 Pet. 3.18, 19, 20. When the Son of God came in the Flesh, being made man, there were but a few persons that were disposed to receive him. And when he shall come finally in Glory, shall he find faith on the earth? Luk. 18.8.  
As there were in the Ark seven creatures of every clean kind, so also there were not above seven that were clean in heart: For of the eight which were preserved from the Deluge, there was one which was impure to wit, Cham. The number of the faithful was somewhat greater, when Jesus Christ was born: Nevertheless the Scripture nameth but seven, as the most notable, to wit, Joseph and the Virgin, Simeon and Anna the Prophetess, Zacharias, and Elizabeth his wife, and John the Baptist their son, who was born a little before.   

Three several states of the Church in three several times, and three several titles of it.  
Before the Law, the Church was to use this term, Oeconomical.  
Under the Law, it was National.  
And under the Gospel, it is become Catholic, or, Universal.  
It is known that God extended it by degrees. At the beginning it consisted only of families, which were those of the Patriarches, and continued so till after the death of Joseph and his brethren. Afterward, these families being multiplied so far as to surpass the number of the Egyptians, it began to make the Body of a Nation; and God imposed upon it Laws and Rules, afterward gave it a Country where it might live apart. Finally, the Gospel being gone forth from thence, and published thorough all the earth, the Church hath been no more bounded within an enclosure of one people, but of National which it was, it is become Universal.   

A difference between the Church of the Old Testament and that of the New, i● regard of the Communion of th●se things which were ordained to sanctity.  
The Law, as it is sufficiently known, distinguisheth the things that were only holy or sanctified, from those which were most holy, that is to say, which served also to sanctify others. For example; the aromatical confection which was used for the anointing of the Priests; Item, all Expiatory sacrifices; certain kinds of Oblations; and the Altar, which sanctified the Sacrifices; all these things were called thrice holy, Leu. 2.3. and 6.14. Num. 18.9. Exod. 28. Now it is to be observed that the Priests only had the right of touching those things that were most holy: This was a privilege of their Office. The people never touched the Altar, never might use an ointment like that of the Priests, nor might ever taste of any Sacrifice of Expiation, as we shall see when we come to treat of the Supper of the Lord. In sum, it is a Maxim, That every thing which had the quality of most holy, was interdicted to the people; which, in this regard, had no communion with the Priests. We go not about here to sound the depth of this mystery: It sufficeth us to observe that the New Testament hath taken away this difference. All Christians at this day are Priests, all have received the Priestly Unction, all have right to eat that which is most holy, and which hath the power to sanctify, to wit, the Expiatory Sacrifice, that is, the Body of Christ. Thus the Communion of Saints is now more complete and more universal than it was under the Law.   

Four several buildings of which God hath been the Architect, representing severally the estate of the Church.  
We find four buildings of which God himself hath set down and ordered the structure.  
The first is the Ark, in which he preserved Noah during the Deluge.  
The second is the Tabernacle, which was built in the Desert, about the which were encamped the Tribes.  
The third is the Temple, built upon a mountain, where was held the general assembly of the people of God.  
The fourth is the heavenly Jerusal●m, described Rev. 21.  
But there is a great difference between these four buildings.  
The first, that is the Ark, had no other foundation than the waters upon which it floated.  
The second, to wit, the Tabernacle, was truly placed upon the earth, but it was ambulatory, having no resting place, as being composed of pieces that were taken down and transported from one place to another.  
The third, to wit, the Temple, was fixed, founded upon a rock, of strong matter, that promised a long continuance: But it was combustible, and subject to be demolished: As in effect, it was twice overthrown from the top to the bottom.  
But the fourth, which is Jerusalem above, builded by Gods own hand, without any workman, possesseth a firmness without shaking, and a continuance without end.  
This fourth building is the scope and perfection of the three foregoing, the which having successively represented the Church in several degrees of weakness, determine in this estate unmoveable in which it shall be, being placed in heaven.   

Why the most notable periods of the Church, and many famous mysteries, had their beginning in a Desert.  
The first time that Angels spoke to men, was in a Desert: For Hagar the first person to whom Angels spoke, was in a Desert, when the voice of the Angel was directed to her, Gen. 16.7.  
The first time that God spoke to Moses, was in a Desert, in that famous vision of the burning bush, Exod. 3.  
The Law was given in a Desert.  
The Tabernacle was built in a Desert.  
The most illustrious figures of Christ, Manna, the Rock from whence issued water, the miracle of the Brazen Serpent, were brought forth in a Desert.  
The miraculous fast of Moses, that of Elijah, and of Christ, passed in a Desert.  
The preaching of the Gospel began in a Desert, Matth. 2.1.  
Baptism, the first Sacrament of the New Testament, began in a Desert, and Jesus Christ himself received it in a Desert.  
The first and the last piece of Scripture, to wit, the Books of Moses, and that of the Revelation, were delivered in a Desert.  
The Christian Church, gathered from among the Jews, after the Ascension of the Son of God, withdrew itself into a Desert, before the destruction of Jerusalem, and sojourned there three years and six months, Rev. 12.14.  
Many excellent considerations might be brought upon this subject: But principally the Wisdom of God would show in the most notable beginnings, as well of the Israelitish as the Christian Church, that his Church is a Body distinguished from all other societies that are in the world, form upon other principles, of an original quite different; and that it was not founded upon any terrestrial Empire.  
It is worth the noting, that as the Church of Israel remained forty years in a Desert, before it was established in the land of Canaan; so the Christian Church remained after its beginning, to wit, after that the Son of God was ascended into heaven, seven times forty years in a continual persecution, which reduced it into solitudes and deserts: For after the Ascension of our Lord, till the three hundred and fifteenth of his Nativity, when Constantine called back the Christians, and caused them to build Churches, there passed two hundred and eighty years, seven times as many years as the Israelites had passed in the Desert.   

All the Church was never gathered together in one place, except than wh●● it was in the Ark.  
After the family of Adam, in which for that time was included the Body of the Church, it is not found that the believers, which make up the Church Militant, have been all gathered together in one place, save when they were all enclosed in that Vessel which preserved them from the Deluge. The Israelites, when they went forth out of Egypt, and when they remained in the Desert, were all assembled in the same place: but yet it could not be said for certain that all the Church was there: for we know that God had children among other Nations, far distant from that of Israel; witness Job and his friends, who all acknowledged the true-God. It is a vanity most vain, when Decrees are represented under the name of the Universal Church, as if it had been assembled in one place; for even the Counsels which are called General, are not such in effect, nor can it be said that they represent the Church Universal: For never was there a Convocation made by the suffrages of all the Churches in the world.    

The Remission of Sins.  

A difference between the Remission which the Law presented of old to sinners, and that which is offered unto them by the Gospel.  
BEhold a point remarkable against the Jews, who believe to find their salvation in the Sacrifices and other Ceremonies of the Law, under pretence that it saith that it shall be pardoned unto him who bringeth such or such an Oblation for his sin. I pass by that which is notorious to all Christians, that those Legal Expiations had none other quality then that of figures: But that which I observe beyond this, is, that the Law itself never presenteth an universal Remission to the sinner. This is a Maxim, That the Law had not any Sacrifice which did universally expiate all the sins of a man. All the Expiations of which it speaketh, were but of certain sins, not of all entirely; and therefore they promised a plentary Remission, but still left the sinner indebted to the Justice of God.  
Against this may be objected the Expiation general which was performed every year on the tenth day of the seventh month, according to the ordinance contained in Levit. 16. For that beareth expressly that this ceremony did expiate all the iniquities and trespasses of the children of Israel. But we must consider that this Expiation was made but once every year, and only on one day; and it was for sins precedent, that is to say, which had been committed till then. The offences which were committed after that day, were not expiated till a year after, on the same day. So that by the space of a whole year, men remained burdened with an infinite number of crimes which came upon them after the precedent Expiation, and there needed another, which came not till the year was come about. Now how many persons died before the revolution of the year, without being able to attain to the day of Expiation? All those therefore which were prevented by death before that day fell, departed without having obtained an entire Remission, since there remained a number of sins which could not as yet be expiated according to the Law.  
Surely the Law itself shown the impotency of its Expiations, by which there never could be a coming to a total Remission. But the Remission which we have by Christ, blotteth out universally all the sins of a man that accepteth this pardon. Neither yet is it restrained to any circumstance of place or time. Therefore whereas the Law presented Remission of sins but one only time in a whole year, the Gospel presenteth it unto us every day.   

Which is most injurious and repugnant to God, Either ● Despair, or Presumption?  
He that despaireth, offendeth the Mercy of God: But the presumptuous, that believeth himself to be capable of giving satisfaction to God, offendeth his Justice and his Mercy both together. His Justice, in requiring that it should approve a payment that is none. His Mercy, in presuming to content his Justice. For whosoever imagineth that he is able to satisfy the Justice of God, believeth not that he hath need of his Mercy.   

A believer having committed some sin very enormous, is it credible, although he have repent and obtained pardon, that God will love him altogether as much as he loved him before the offence committed?  
God loveth the righteous; but if the righteous happen to commit some great crime, it is impossible but God should resent it. Nevertheless the gate of his Mercy is always open to the penitent. But is there any likelihood that God having been grievously offended by a man whom he loved, will yet love him with so great an affection as he loved him before? For he may pardon him, and yet nevertheless abate of his former good will. We pardon oftentimes such an one as hath rendered himself unworthy of the friendship which we bore to him, and we may yet have abundance of affection towards him; but it is hard that our affection should return to the same degree in which it was before the offence came between, howsoever he testifieth his being displeased for it.  
Concerning this question, we may say, That there is more joy in heaven, and consequently more affection, in some regard, for one sinner coming to repentance, then for ninety and nine righteous, that have no need of particular repentance: That the love of God toward his children is not measured according to the proportion of the good which they do, but proceedeth purely from his own goodness: That even there where sin hath abounded, God causeth that his grace superaboundeth: That he to whom God hath pardoned the greater sins, is often he that more loveth God, and consequently is the more beloved of God, Luke 7.47. That the father of the Prodigal (whose Parable tendeth to our matter) testifieth that he had still as much of love for that his son, after all his debauchedness, as he had before, Luke 15. That the Remission of sins is represented under the name of amnesty or Oblivion, when God promiseth that he will have no remembrance of our transgressions, but account them as not having been; whence it followeth, that their memory shall not diminish the love which God bore unto us from the beginning, Jer. 31.34. Heb. 8.12. and 10.17. And lastly, that many Saints have committed divers notable crimes, and being fallen from the rank which they had in the Church of God, have not only obtained Remission but also have been reestablished in all their dignities and preeminences, as we shall see presently.   

Examples of divers great sinners reestablished in their first estate.  
We find four famous among all others, whom God hath fully restored, to wit, a High Priest, a Prophet, a King, and one of the first Apostles. These four are, Aaron, Jonah, Manasseh, and Saint Peter. Aaron, who being named of God to the Priesthood, after being become an instrument of the idolatry of the golden calf, was nevertheless again exalted to the Priestly dignity. Jonah, who having deserted the office of a Prophet, was notwithstanding yet honoured with that charge the second time. Manasseh, who after having filled all the City of Jerusalem with innocent blood, and erected an Empire for the devil, for which crimes he was despoiled of his Royalty, found nevertheless favour with God, who caused him to reascend his Throne. Saint Peter, who had weakly denied his Master, was notwithstanding restored to his Apostolate; yea, by three clauses expressed in his commission, to blot out the three denials which had issued from his mouth, Joh. 21.15, 16, 17.  
There might be produced other examples: but these are the most express. The goodness of God would re-establish those sinners represented in those four different conditions, the highest of all; to wit, the Priesthood, the office of a Prophet, the state of a King, and the Apostolate; to show that there is no fall so foul from which a child of God may not be lifted up, yea, so far as to return to a higher degree, to be nearer to God.    

The Resurrection of the Flesh.  

Why is Abraham so highly commended for having believed that God could raise the dead? Heb. 11.19.  
IS this any marvel that so great a Patriarch had this belief, seeing so many Christians have it, and so many Israelites had it as well as he? Why is this faith honoured with a greater elogium in him then in them? We must consider that before the days of Abraham, and also a long time after, God had not as yet raised any dead. This kind of Miracle was not seen till the end of many ages after the decease of Abraham: Neither he nor they that had gone before him had ever seen or heard, that one that was dead had been raised again. As therefore this Miracle was without example, so much the more of faith was needful to believe that God was able to effect it. But as for us, we have many examples of the Resurrection of the dead, in divers persons to whom God restored life. Upon which I am to produce these observations following.   

An admirable gradation in those which have been raised from the dead.  
The particular Resurrection of Lazarus, and of the others which we read in the History, is an image of the general Resurrection which is to come. In the estate of those dead bodies which God hath raised at several times, there are divers degrees.  
Some have been raised incontinently after having given up the Ghost, there having not been above some few minutes between their death and their resurrection; as Acts 20.9, 10.  
Others had been already fully cold, before they were raised; as the son of the Shunamite, as it appeareth by the circumstances related 2 King. 4.20, etc.  
Others had been already washed and prepared to the burial; as Tabytha, Acts 9.37.  
Others had been already on the way to the grave; as the son of the widow of Naim, which was carried out of the Town to be interred, Luke 7.12.  
Others were already entered into the grave; as he which risen again by the touch of Elisha's bones, 2 King. 13.21.  
Others had not only been in the grave, but also had stayed there, yea, they had been putrified; as Lazarus, Joh. 11.39.  
Others had been reduced to dust; as those that risen with Christ, Matth. 27.52.  
Thus God showeth unto us the Resurrection in all the conditions of the dead, from them that went no further than expiration, even to them of which there remained no more than dust. His power which giveth life, hath gone thorough all the passages thorough which dead bodies do descend to the lowest degree of their annihilation.  
The same shall come to pass in the general Resurrection: For when the Son of God shall call up the dead, there will be found those that have been deceased only some few hours since, or but a few days; others, that shall be already putrified; others, that shall have been five or six thousand years in the grave, of which there will remain no more but the ashes.   

Why there have been more young people raised from the dead then old.  
God hath raised from the dead those of both sexes, and of different ages; as, the daughter of Fairus, and Tabytha; but the greatest part have been of young people. The son of the widow of Sarephta, and the son of the Shunamite, were as yet in their childhood. The son of the widow of Naim, was but a youth. The daughter of Jairus was but twelve years old. Eutychus was a young man: And it is probable that Lazarus was so. The number and age of the Saints which came out of their graves when Christ arose, is not mentioned in the History: So much is certain, that among all them whom it nameth, the number of young people raised from the dead is greater than that of aged persons, of whom we have none but Tobitha, and it may be him that was raised in the grave of Elisha.  
Now this also is a short table or pattern of the great Resurrection which is to be at the last Day: For that shall raise far more young people then old. This needeth no demonstration. The number of them that die young, hath still surpassed the number of them that die old. How many human creatures die in their childhood, or in their growth, or in the flower of their age? Those that go beyond all those first seasons of their life, and arrive as far as the last, are very few in comparison of them whom death intercepteth in the way. As therefore the number of the younger sort is the greater among the dead, so also it shall be the greater in the Resurrection of the dead. And to represent this to us, God would, by a mysterious Praeludium, raise more of young people then of old.    

Of the first Resurrection, and of the second death, mentioned Revel. 20. And from whence those terms are extracted.  
THis passage hath divers difficulties: For it speaketh of a term of a thousand years, during which the Saints must reign with Christ. It is also said, that the rest of the dead are not to rise till those thousand years be accomplished; and this is the first Resurrection. Concerning which the Expositors both ancient and modern have very different opinions: And many, renewing the opinion of the Millenaries, figure to themselves a bodily Resurrection of the faithful, which they believe must precede by many ages the Resurrection of other men.  
Now I will not contradict the common exposition which beareth that by the first Resurrection is meant the Regeneration, by which we rise again into newness of life; And by the second Death, that which is otherwise called eternal. But that which I have to observe here, is, that these terms (the first Resurrection, the second death) carry with them an excellent allusion which is not considered, though it be very visible, and that it giveth abundance of light in the obscurity of this text.  
This therefore is to be noted, that according to the literal construction of these words, there are two Resurrections. The one, which is or already hath been performed in this world; the other, which is to be at the last day. The one is particular, the other is universal. Now this is true historically and really: For Lazarus, Eutychus, Tabytha, and divers others mentioned in Scripture, have been already raised once, (this is the first Resurrection) and shall yet be raised once more, to wit, in the end of the world, with the rest of the dead. So that they have two Resurrections, having already passed thorough the first.  
This allusion is extended yet farther. It is said touching them that have part in this first Resurrection, that the second death hath no power over them. Upon which, it is to be considered that it is never said that Lazarus, or any of all them which were raised from the dead, died the second time. It is very true that they died again: for Christ is the first of them that risen to immortality. Nevertheless the Scripture, which is so exact to set down all that which is worthy of consideration, never relateth the second death of them which have been raised, no not of one of them. It did import, as it should seem, to know so much the consequents and the effects of the divine power which restored them to life, that we should know whether they lived any long time after they were raised from the dead. Yet their second death is not read in the Scripture. A silence so constant and universal, as well in the one as the other Testament, is not without some great ground.  
I think therefore that this omission is mysterious, as divers others which are seen in the Scripture. There is no doubt but that Melchizedek died, as well as other men: Yet, as every one knoweth, he is said to be without end of life, Heb. 7.3. That is to say, in as much as he is presented as such in the holy History, the which reciteth not either the birth or the decease of this person, but rather produceth him as a man eternal. Accordingly, howsoever those that have been raised, have been returned to the grave, yet this is not expressed. The Scripture after having raised them, leaveth them as living for ever, without ever saying that they died afterward: So that their second death is not found. Where therefore it is spoken, Revel. 20. of those which have part in the first Resurrection, that the second death hath no power over them; it is evident that this expression is drawn from the history of them whom we read to have been raised from the dead, which is the first Resurrection; but we read not that they died the second time.  
Thus the Spirit of God draweth matters Historical, to frame the images of future events which it setteth to view in Prophecies. This Book of the Revelation is all composed of such pictures, whereof the stuff and colours are borrowed of that which hath come to pass really according to the letter, but animated with a spiritual and mystical sense: For it doth not follow that that which is literally in History, aught to be understood literally in Prophecy: On the contrary, it representeth one thing by another quite different, though there be a resemblance of one to the other. These Prophetic terms, that the second death hath no power over them which have a part in the first Resurrection, express formally the history of Lazarus and the rest which already have had one Resurrection, which we read not to have been followed by a second death. Shall we therefore yet expect that some shall be raised before the last Day, yea a thousand years before? By the same reason, it will be requisite that we expect two men which shall have power to shut up heaven, to hinder that it rain not, to turn waters into blood, to smite the earth with all plagues, to consume their enemies with fire coming forth of their mouth, Revel. 11.5, 6. But this, if we take it literally, is as absurd as if we would make Moses and Elias to come again; for this Prophecy is moulded upon their history. By the same reason, we must imagine jasper's, Amethysts, & Emeralds in the heavenly Jerusalem, Rev. 21. where the magnificence of it is represented under the figure of those precious stones which were set in the breastplate of the Highpriest, Exod. 28. And by the same reason, we must rebuild the Altar and Temple of Jerusalem, which represent the Christian Church, Revel. 11.   

Everlasting life.  

The first and the last of all Miracles.  
THe first Miracle that came to pass after the Creation, is, as I have already said, the translation of Enoch. And the last Miracle which shall be wrought in the world, shall be the translation of the faithful, which at the last Day shall be carried up to heaven. All the Miracles, from the first to the last, tend to carry man to heaven. And by their beginning, God would show what should be their conclusion.   

Why Adam was not carried bodily to heaven as well as Enoch.  
The translation of Enoch was a praeludium of ours, which we expect, and a testimony of eternal life, where we shall be gathered together in body and soul. But it is worth the enquiring, Why God wrought not this Miracle in the person of the first man, but deferred it until the seventh generation. Behold then what may be said concerning it.  
If Adam, who represented all mankind, had been carried up to heaven as Enoch afterward was, there would not have wanted some that would conclude that heaven appertained naturally unto men, as children and heirs of Adam. Now to prevent this error, and to teach us that heavenly beatitude is given by Grace, and not by Nature, the Wisdom of God found it not good that the common father of men should ascend corporally to heaven, but would that he should die, and that his body should remain in the earth. Besides, that which is most worthy of observation, God would not translate Enoch till such time as Adam was dead; and yet Enoch had already lived above three hundred years before the decease of Adam. But after that Adam was dead, Enoch was the first Patriarch that went out of the world. For great reasons, the going forth of Enoch was preceded by that of his grandfather. In that of Adam, who died, God did show what it is that men hold of their Nature, to wit, death: In that of Enoch, who was carried up without dying, God hath showed what it is that the righteous aught to expect from Grace, to wit, immortality. In that of Adam, the father of all, is seen the condition of all men, to whom it is appointed once to die: In that of Enoch is seen the privilege of Believers, who shall be carried to heaven. And as the death of Adam went before the rapture of Enoch, so it behoveth that we die i● Adam, before we can be carried up with Enoch.   

Why God hath showed the glory of heaven to some that were yet upon the earth, and yet never shown hell to any person while he was in this world.  
Saint Steven being as yet here below, the heavens were opened unto him, and he saw the glory of God. Saint Paul being as yet mortal, was in the third heaven, and heard unspeakable words that there were uttered. But none, whether Elect, or Reprobate, ever saw hell, but after his death. Why hath not that place of torment been shown unto mortals, as well as Paradise?  
The cause for which God hath caused the joys of heaven to be seen, hath been to the end to comfort his children, and to encourage them to those sufferings which should be followed by such a glory. The sight of hell maketh not for this purpose: Nor is it enough to say that it might serve for the conversion of unbelievers: For if a wicked man had seen hell, he would no more amend then the brethren of the wicked rich man would have done upon the word of one dead that had come back from the bosom of Abraham, Luke 16.31.   

Why Saint Paul being come back from the third heaven, speaketh not of having Seen, but only of having Herd, 2 Cor. 14.4.  
It may be that in effect he was transported thither rather to Hear then to See. And this, Either because being yet mortal, God revealed himself to him as to Moses; not by the sight of his face, of which every man living is uncapable, but by the words of his mouth, Exod. 33.18, etc. Or because being to descend yet from heaven hither below, to instruct others, he had need to receive instructions, and by consequence, it was more necessary for him to Hear then to See, more profitable both to him and to those that were afterward taught by him. For howsoever the words which he had heard, were unspeakable, yet they furnished him with great lights, the which he forgot not, but brought them from above, to enlighten both himself and others.    

Of Faith. The Conclusion of this Treatise.  

Two only things at which Jesus Christ as man wondered.  
THe one was the Unbelief of his countrymen the Galileans, Mark 6.6. The other was the Faith of a stranger, to wit, the Centurion, Matth. 8.10. We read not that Jesus Christ, in the days of his humiliation, ever admired any thing but these two. It is truly a thing to be admired, that many are unbelievers in a greater light, and that many have a great faith, being enlightened but by a little spark.   

Of a strange method by which God obligeth men to believe.  
It were an impertinency and folly for one man to say to another, I command thee to believe this: for Belief is not form by Commandment, but by Persuasion. None is master of the Belief of another, no not of his own: For a man cannot Believe all that he would, yea, he is often constrained to believe that which he would not; as the devils believe, against their will, that there is a God. The object of Belief is not Imperative, but Indicative; nor is it proposed in form of a Commandment, but in that of a Narration.  
Nevertheless, God doth not only invite us to Believe, in presenting to us the Truths which are the objects of our Faith, but himself commandeth us: This is his Commandment, that we should Believe on the Name of his Son Jesus Christ, 1 Joh. 3.23. Upon which we ought to consider, that in commanding to believe, he can cause us to believe. His words, when it pleaseth him to animate them with his Spirit, plant Faith in the heart of man. Nor doth it import that they be narrative or prohibitive, or otherwise conceived: For their efficacy dependeth not upon the form of the expressions, but upon the secret virtue of their Author. It were a great impropriety every way, if a man should command me to believe; for with all his commandments he cannot cause me to believe, as long as my spirit persuadeth me to the contrary. But God, who is the Father and the Master of spirits, can speak in the terms of Commanding; because in commanding to Believe, in effect he giveth the grace to Believe. So that language, which were absurd in the mouth of man, is admirable in the mouth of God.   

Of those that promise to Believe, if the truth be shown unto them.  
There is nothing more ordinary among them which dispute against the true Religion, than these words, Prove me that which ye say, and I will believe it. But these people speak as if Faith only depended upon themselves. They promise that which is not in their power. This is as if a blind man should promise to know colours, provided they be showed unto him. The Truth, what evidence soever it bringeth with it, is not perceptible but to him that hath eyes capable of discerning it. Now this visive faculty is not given to all; although all presume that they have it.  
I will not here speak of them who imagine that if they saw some Miracle, they should undoubtedly believe: Nor of them who think they have a great Faith, because they never doubted of any point of Religion: Nor of the learned, why they are more subject to doubts then the common sort of Christians: Nor of other matters appertaining to this subject, which I have touched in my Treatise of Popular Errors.  
I will therefore pass to the second part, which is the doctrine of Works, contained in the Decalogue.  
FINIS.     

The TABLE.  

Of the Knowledge of God.  
WHy a man that should be perfect, may always increase in Knowledge, but not in Goodness. Pag. 1.  
To love God without knowing him, is the most irregular of all affections. p. 2.  
Why the wisest Nations have had more paltry or horrible gods than those that were barbarous. p. 3.  
Quest. Whether it be a sufficient reason for adhering to a Religion, to allege that in it may be found salvation. p. 5.  
Such as a man is in his own nature, such he imagineth that God is. Strange horrid conceits of the spirit of man concerning this subject. p. 6.  
Of all the Attributes of God, which is that which we see first? And which is that which we see least? p. 8.  
The two greatest points of Religion. p. 10.  
Which are more culpable, those who distrust the Power of God, or those that doubt of his Mercy toward them? p. 11.   

Of the holy Trinity.  
THe extent of Faith, and the diversity of the objects of it. p. 12.  
Three degrees of language of God in the Creation. p. 13.  
Why God never speaketh of himself in the Plural number, nor is ever brought in as consulting, but where it concerneth man. p. 14.   

Of the Creation.  
THe diversity of habitation which God hath given to two kinds of Creatures which bear his image; that is, to Angels and Men. p. 18.  
What ought to be gathered from this, That God imposed names upon the day, the night, the heavens, the earth, the sea; yet hath given no general name to signify the whole world. p. 20.  
Whence cometh it, that the spirit of man is pleased with variety? p. 21.   

Of the Providence of God.  
Why the Scripture oftener nameth the Hand or the Arm of God, than the Heart of God. p. 22.  
Of the fundamental Law of the Creation, and of the excellent instructions which issue from it. p. 23.  
How many times the general order of the world hath been interrupted since the Creation. p. 26.  
An example of instructions wherewith the Providence of God hath furnished man, by creatures most contemptible. p 27.  
Whence cometh it, that in divers disputes and dialogues which we read to have passed between God and man, it seemeth (without blasphemy be it spoken) that man reasoneth better than God himself? p. 28.  
Notable examples of the Providence of God, in the Fatalities of Times, of Places, and other circumstances. p 30.  
Of many kinds of scourges equally dreadful and unavoidable, which ought to be chosen, if God should leave the choice to us? or, which is more to be desired? p. 35.  
Whence cometh it that among public scourges, those that pass the hand of men, are more frequent, more universal, and of longer continuance, than those which come immediately from God? p. 37.  
It maketh for the glory of God, that there be more wicked than good men. Ibid.  
The greatest good that God hath done to the world, is come to pass by means of the greatest crime that men could commit. p. 39  
Nature itself hath restrained the forces and ability of man, to the end to bond his desires, and the effects of his malice. p. 40.  
Of the marvellous Providence of God permitting that the righteous die by the hand of the wicked. p. 41.  
Why in War the people of God have been often beaten by their enemies; and why a good cause hath been overthrown. p. 43.  
Why God never sent above one Angel, or two at most, when he intended to destroy men; and hath so often sent many, when he intended to preserve one man. p. 45.  
If man had persevered in original justice, there had never been Miracles, but only of one kind. p. 47.   

Of JESUS CHRIST.  
AConsideration of the divers Names and Titles of our Saviour: And the differences that ought to be observed in expressing them. p. 49.  
Wherefore Jesus, who received the Sacraments as well of the one as the other Testament, had not that external Anointing which was given to Prophets, Priests and Kings. p. 54.  
Whence cometh it that divers discourses uttered by Jesus Christ, seem to be without method: An admirable secret, which ought to be observed. p. 55.  
A conjecture of what our Lord wrote, when the Pharisees demanded his judgement touching the punishment of the adulteress, Joh. 8. p. 57  
Why God sent for the forerunner of his Son, a Prophet rather than a King: And why there was no Christian King for the space of three hundred years after the Nativity of Jesus Christ. p. 60.   

Of the Humane nature of JESUS CHRIST.  
AN excellent gradation in the four Evangelists describing the Genealogy of Jesus Christ. p. 62.  
Why the Scripture giveth the name of Antichrist to him that denieth the Humanity of our Saviour, rather than to him that denieth his Divinity. p. 63.  
Why Jesus Christ, after his resurrection, called himself no more the Son of man, as before times. p. 64.  
Why the most glorious miracles which our Lord wrought, were often preceded by some action which witnessed those weaknesses to which his humane nature was made subject. p. 65.  
Of an admirable harmony which is found between the three periods of the three fourteens numbered in the first chapter of Saint Matthew. p. 67.  
Two notable preludiums of the birth of Jesus Christ; and the agreement of the one with the other. p. 69  
God hath never published by Miracles the birth of any person, except that of Jesus Christ. p. 70.  
Wherefore hath not the Scripture set down the day of the Nativity of Jesus Christ? p. 72.  
Of the service which the Angels have done to the Son of God, from his manifestation in the flesh, until his Ascension. p. 77.   

Of the Miracles which our Lord wrought, so long as he conversed in the world.  
OF the advantage of the New Testament above the Old, in regard of the number of persons which have had the gift of Miracies. p. 79.  
Wherefore till the coming of the Son of God, there have passed many ages without that any person hath had the gift of Miracles. p. 82.  
Why none of them from whom Christ is descended according to the flesh, hath had the gift of Miracles. p. 84.  
Why John the Baptist had not the gift of Miracles. p. 85.  
Of the divers degrees or steps by which our Lord displayed his miraculous power toward the bodies of men. p. 86.  
Of the divers actions which Jesus Christ hath done in the Temple of Jerusalem. p. 88  
Why no man ever wrought Miracle within the Temple of God, except the Son of God. An observation upon this subject. p. 89.  
Why Jesus Christ, when he was hungry, or thirsty, or weary with travel, never helped himself by his miraculous power, to give himself refreshment. p. 91.  
Why the Son of God, after he was raised from the dead, ceased from healing the sick. p. 92.   
Of the Tears of Christ in the days of his Flesh. p. 93.  

Christ condemned by Pilate.  
AConsideration why the names of dive●● wicked men are set down in the hist●● of the Passion of Christ. p. 9●  
The name of the Roman Empire hath is tervened both in the birth and death of Christ p. 97.   

The Death and Burial of CHRIST.  
FOur glorious occurrences, distant many ages one from the other, and coming ●● pass on the like day. p. 98.  
An advertisement touching the Name of Altar improperly ascribed to the Cross. p. 100  
Why the Scripture speaketh of what matter the Cross was made, yet expresseth not the form of it. p. 102.  
None hath wrought Miracles at his death, except the Son of God. p. 103.  
Three signs from heaven, exhibited in three several passages, by the which Jesus Christ hath been declared publicly to be the Messiah. p. 104.  
Why the High Priest, who represented Jesus Christ, n●ver came near to the dead; and yet Jesus Christ did the contrary. p. 106.  
Why the fear of death was more excusable in the Saints of the Old Testament, than it is now: And why we ought not to imitate them in all that which they have spoken concerning this subject. p. 108.   

The descent of CHRIST into Hell.  
AN observation upon the words of the Apostle, Rom. 10.6, 7. forbidding to ask who shall ascend into heaven, or who shall descend into the abyss? p. 110.  
Why Christ being on the Cross, pronounced the first words of the 22 Psalm. p. 112.   

The fruits of the death of CHRIST.  
Why the Son of God deferred so long time to come and expiate the sins of the world. p. 114.  
An admirable concurrence of the time of Redemption with the times of the most famous Ceremonies of the Law. An observation upon this subject. p. 118.  
A mysterious reason of the name which the Apostle giveth to the Sacrifice of Christ, calling it A Sacrifice of a sweet smelling savour, Ephes. 5.2. p. 120.   

The Resurrection of CHRIST.  
NIne examples of the Resurrection of the dead, which have gone before or followed the Resurrection of Christ. An Harmony between those that were raised under the Old Testament, and those that were raised by the Son of God, while himself was yet mortal. p. 123.  
Why Christ risen not again the day after his death, but suffered the whole Sabbath day to pass over, before he returned to life. p. 125.  
A comparison of the time which God employed in the Creation, with that which he employed in the Redemption: And of the days of the one and the other. p. 127.  
The first and nearest cause of the three days detaining of Jonah in the whales belly. p. 128.  
The Resurrection of Christ figured in Hezekiah, by a double resemblance. p. 129.  
Why none ever was raised again the third day after his death, but only Christ. p. 131.  
Three miraculous Sepulchers in the holy History. p. 134.  
Four men that raised the dead, before and after the coming of Christ. p. 135.   

The continuation of the Article of the Resurrection of CHRIST. His Ascension into Heaven: His Sitting at the right hand of God.  
CHrist hath verified his Resurrection by all the proofs which could be given. p. 136.  
Why God never raised any person of note, to converse among men, except the Messiah. p. 137.  
Of all those that have been raised from the dead, none is introduced in Scripture speaking, except Jesus Christ. p. 141.  
Three several Fourties of Days, in the time that our Saviour stayed in this world. Observations upon this circumstance. p. 143.  
Why the Son of God entered no more into the Temple, after his Resurrection. And the difference in this regard between Him and those which were his principal types. p. 145.  
Of those which have seen the Son of God being in heaven. p. 146.  
All the miraculous prerogatives which have been severally in divers Saints, are found united in one only Christ in a sovereign degree. p. 148.   

Of the last Judgement.  
Why doth the holy History never say that God descended, but only where the business hath been to do justice, or to establish it, and protect the innocent? p. 150.  
An observation upon the four general Judgements mentioned in the Scriptures. p. 151.  
A wonderful Mystery which is seen in the several go out of the three first men which God took out of the world. p. 153.  
Why God, who hath foretold and set down the measures of certain particular times, hath not revealed how long the world should endure, or when the day of Judgement should be. p. 156.   

Of the holy Ghost.  
FOur remarkable productions which the Scripture attributeth to the Spirit of God; to wit, two in the Creation, two in the Redemption. p. 159.  
Why the Scripture representeth the holy Ghost, and his effects, under the names of Water, of Fire, of Anointing with Oil, and of Sprinkling of Blood. The true interpretation of these terms, contained in divers passages. p. 160.  
A catalogue of those actions which were celebrated with Aspersion of Blood in the time of the Law. p. 163.  
Blood hath no propriety of making white. Why then is it said (Apocal. 7.14.) that the Saints have made white their robes in the blood of the Lamb? p. 166.   

Of the Church, and the Communion of Saints.  
WHy Moses is more prolix and more exact in the description of the Tabernacle, then in that of the whole world. p. 169.  
The number of persons that make up the body of the universal Church is not only prefixed and definite, but also regulated by measures and proportions. p. 171.  
Of the small number of believers, in the three several come of the Son of God. Resemblances on this subject. p. 174.  
Three several states of the Church in three several times, and three several titles of it. p. 175.  
A difference between the Church of the Old Testament and that of the New, in regard of the Communion of those things which were ordained to sanctity. p. 176.  
Four several buildings of which God hath been the Architect, representing severally the estate of the Church. p. 178.  
Why the most notable periods of the Church, and many famous mysteries, had their beginning in a Desert. p. 180.  
All the Church was never gathered together in one place, except then when it was in the Ark. p. 182.   

The Remission of Sins.  
A Difference between the Remission which the Law presented of old to sinners, and that which is offered unto them by the Gospel. p. 184.  
Which is most injurious and repugnant to God, Either Despair, or Presumption? p. 187.  
A believer having committed some sin very enormous, is it credible, although he have repent and obtained pardon, that God will love him altogether as much as he loved him before the offence committed? Ibid.  
Examples of divers great sinners reestablished in their first estate. p. 190.   

The Resurrection of the Flesh.  
WHy is Abraham so highly commended for having believed that God could raise the dead? Heb. 11.19. p. 192.  
An admirable gradation in those which have been raised from the dead. p. 193.  
Why there have been more young people raised from the dead then old. p. 195.   

Of the first Resurrection, and of the second death, mentioned Revel. 20. And from whence those terms are extracted. p. 197.  
Everlasting life.  
THe first and the last of all Miracles. p. 203.  
Why Adam was not carried bodily to heaven as well as Enoch. p. 204.  
Why God hath showed the glory of heaven to some that were yet upon the earth, and yet never shown hell to any person while he was in this world. p. 206.  
Why Saint Paul being come back from the third heaven, speaketh not of having Seen, but only of having Herd, 2 Cor. 14.4. p. 207.   

Of Faith. The Conclusion of this Treatise.  
TWo only things at which Jesus Christ as man wondered. p. 208.  
Of a strange method by which God obligeth men to Believe. p. 209.  
Of those that promise to Believe, if the truth be shown unto them. p. 110.   
FINIS.