or quality of an Altar in this Oblation Neither doth the Scripture ever call it so although it speaketh so often of the Crosse 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 Crosse The Crosse was not the Altar of this incomparable Sacrifice The name of Altar is of greater importance then many men consider This is an irrefragable Maxime That the Altar is greater then 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 Crosse should be more excellent then 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 Crosse is this that it is not understood so in effect but onely by way of similitude or allusion But such a similitude transferreth to the Crosse a title which appertaineth to none but Christ for on the Crosse 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 Crosse Either this phrase hath helped toward the adoration of the Crosse 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 Crosse 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 shewing that Christ hath delivered us from the curse insomuch as he was hanged on the tree because this kinde 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 Crosse is contradicted by the learned which represent it quite another We shall observe from hence that supposing we had the true figure of the Crosse 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 Crosse of stone or silver Neverthelesse they make Crosses of all things but this is to falsifie 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 Sepulchres The exploit of Samson dying howsoever prodigious yet it was not miraculous to speak properly nor doth it approach any thing neer to those great wonders which our Lord wrought in his death Wherefore is Jesus Christ the onely 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 signalized by miracles and never any man whatsoever hath had the like honour Three signes from heaven exhibited in three several passages by the which Jesus Christ hath been declared publikely 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 signe from Heaven and that way shewed 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 happie 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 darkning of the Sun which filled all the earth with darknesse When the Jews demanded that Jesus Christ should authorize his calling by some signe 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 signes from Heaven Why the High Priest who represented Jesus Christ never came neer to the dead and yet Jesus Christ did the contrary The Law forbade the High Priest to touch a dead corps yea to enter into any house in which there was one deceased yea to shew any signe 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 depart 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 then they seem to be Certainly the defiling which the Law findeth in dead bodies might bear a reflexion 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 uncleâ—nnesse 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 then it is now And why we ought not to imitate them in all that which have spoken concerning this subject We should finde it strange that the apprehension of a natural death should make a Christian to
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 Errours I will therefore passe 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 Goodnesse 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 then those that were barbarous p. 3. Quest Whether it be a sufficient reason for adhering to a Religion to alleadge 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 kindes of Creatures which bear his image that is to Angels and Men. p. 18. What ought to be gathered fron this That God imposed names upon the day the night the heavens the earth the sea yet hath given no general name to signifie the whole world p. 20. Whence cometh it that the spirit of man is pleased with variety p. 21. Of the Providence of God VVHy the Scripture oftener nameth the Hand or the Arm of God then 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 then 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 kindes 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 publike scourges those that passe the hand of men are more frequent more universal and of longer continuance then those which come immediately from God p. 37. It maketh for the glory of God that there be more wicked then good men Ibid. The greatest good that God hath done to the world is come to passe by means of the greatest crime that men could commit p. 39. Nature it self hath restrained the forces and ability of man to the end to bound 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 onely of one kinde 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 adulteresse Joh. 8. p. 57. Why God sent for the forerunner of his Son a Prophet rather then a King And why there was no Christian King for the space of three hundred yeers after the Nativity of Jesus Christ p. 60. Of the Humane nature of JESUS CHRIST AN excellent gradation in the four Evangelists describing the Genealogie of Jesus Christ p. 62. Why the Scripture giveth the name of Antichrist to him that denieth the Humanity of our Saviour rather then 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 numbred 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
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 wildernesse 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 rendring 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 kindes which he intended to produce he spake not directly to them to command them to be or to serve his designe 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 c. 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 spake to himself Let us make man in our own image Terms which expresse 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 Councel 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 c. 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 yeers 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 anothers 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 passe that when Pharaoh had let the people go that God led them not thorow the land of the Philistines though that were neer for God said Lest peradventure the people repent when they see war and they return to Egypt But God led the people about thorow the wildernesse of the Red-sea Exod. 13.17 18. 7. About the means to ruine Ahab And the Lord said Who shall perswade 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 onely because man is a subject of greater importance then any other that is in the world rather Forasmuch as among all corporeal creatures man onely is capable of counsel onely capable of deliberating For the holy Spirit would shew 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 businesse 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 shew 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 kindes 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 witnesse 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 greatnesse of body But that which is a point more sublime there being two kindes of creatures made after the likenesse of God to wit the Angelical and Humane nature yet they are seated in places mainly different and very far