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 yeers the slavery of the Hebrews should endure Gen. 15.13 How many yeers there should be of plenty and famine in the days of Joseph Gen. 41.29.30 How many yeers the Jews should remain in the Captivity of Babylon Jer. 25.12 and 29.10 Dan. 9.2 How many yeers should passe 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 yeers before their time expired Now there might be all the way computed from day to day how many yeers yet remained to the end of the time limited by those oracles Yea God hath not onely given an account of yeers but sometimes hath punctually set down the very day on which a deliverance or other event should come to passe Dan. 12.11 12. But neither the Day of the last Judgement nor the Yeer nor yet the Age which is to make an end of all the rest was ever set down in any Prophecie 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 passe in such a Yeer 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 Prophecie 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 masse 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 baptized 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 easie for one of the vulgar to speak to this and to say they are similitudes Many Commentatours and ordinary Preachers content themselves to alleadge 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 purifie the spoil which they had taken from the Midianites he ordained that all that which could endure the Fire to wit Gold Silver Brasse Iron Tinne 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 Lev. 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 shew 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 thorow 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 finde therefore that there are seven kindes of actions solemnized by the Aspersion of Blood 1. The first
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 diveâ—â— wicked men are set down in the histâ—â— of the Passion of Christ p. 9â— The name of the Romane 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 â—â— passe on the like day p. 98. An advertisement touching the Name of Altar improperly ascribed to the Crosse p. 100. Why the Scripture speaketh of what matter the Crosse 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 signes from heaven exhibited in three several passages by the which Jesus Christ hath been declared publikely to be the Messiah p. 104. Why the High Priest who represented Jesus Christ nâ—ver came neer 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 then 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 abysse p. 110. Why Christ being on the Crosse pronounced the first words of the 22 Psalm p. 112. The fruits of the death of CHRIST VVHy 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 rose not again the day after his death but suffered the whole Sabbath day to passe 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 neerest 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 onely Christ p. 131. Three miraculous Sepulchres 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 onely Christ in a soveraign degree p. 148. Of the last Judgement VVHy doth the holy History never say that God descended but onely where the businesse 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 goings 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 onely prefixed and definite but also regulated by measures and proportions p. 171. Of the small number of believers in the three several comings 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 commited some sin very enormous is it credible although he have repented 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 heen 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 shewed the glory of heaven to some that were yet upon the earth and yet never shewed 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 onely of having Heard 2 Cor. 14.4 p. 207. Of Faith The Conclusion of this Treatise TWo onely 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 shewn unto them p. 110. FINIS
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 likenesse 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 barbarousnesse 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 thorow the holy History All the times that the people of God have been overcome in War you shall finde that this hath come to passe 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 expresse 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 Sorceresse to learn what successe the battel should have Or for having broken the faith given to the enemy as Zedekiah who brake the agreements past between him and Nebuchadnezzar 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 losse of that lamentable Battel in which the Ark of God it self 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 proceedings Sometimes also two parties that make War together may both have a just cause in part although one of them may have the lesse 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 likenesse 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 numbred the people to destroy all the first-born 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 neverthelesse to shew that this is as by accident and beyond the scope of their creation he never employeth above one or two when the businesse 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 onely 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 onely one Angel or two at the most If man had persevered in original justice there had never been Miracles but onely of one kinde 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 onely kinde of Miracle which God would have shewed unto man if he had stil persisted in his integrity had been according to all probability to transport him at the last from earth to heaven without passing thorow 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 kinde of Miracle which onely 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 VVHen we name him sometimes we call him onely Jesus sometimes we say Jesus Christ sometimes we say onely Christ sometimes we call him Our Lord sometimes we joyn 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 designe the same Person neverthelesse 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 it self 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
speak so as Hezekiah spake 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 passe by the particular causes from whence proceeded this weaknesse But in general before that Jesus Christ died death was more dreadful then 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 then 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 alleadge 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 rose 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 abysse AMong so many men signalized 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 onely he descended into the Abysse 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 deâ—d For from thence followeth that to be brought back from the dead is to reascend from the Abysse And this also presupposeth that to descend into the Abysse is none other thing then to be reduced to the estate of the dead As for the name of the Abysse 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 Abysse 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 Sepulcher from whence he was raised by his Resurrection Why Christ being on the Crosse pronounced the first words of the 22 Psalm These words expresse 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 Crosse 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 adde 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 Crosse 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 shew 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 deserred so long time to come and expiate the sins of the world THis question which the ignorant will blame of rashnesse is suggested unto us by the Scripture it self 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 shewed us the causes in the which are seen the rays of his wonderful wisdom About four thousand yeers passed after the fall of Adam before the Son of God came Sin multiplied with the multiplication of mankinde 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 onely 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 shew himself For that long durance of sin and death extending it self thorow 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 mankinde and the necessity of the remedy and how great is the vertue of Christ who hath healed an evil so universal and so inveterate Rom. 5.14 That for these ends and to shew 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 passe a long time before the Law should begin her raign and a long time before she should
which were raised out of the dust Matth. 27.52 53. Afterward that of Tabitha 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 onely son of a widow and the first raised â—n the New Testament was the onely 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 rose not again the day after his death but suffered the whole Sabbath day to passe over before he returned to life I passe by the ordinary reasons which are brought concerning this and will onely observe a Maxime which I finde 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 verifie 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 shew the communion which is between him and others that are raised in whom we have a preludium of the general Resurrection And forasmuch as none of them recovered life on the Sabbath day he also not to seem to disjoyn 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 lesse 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 neerest 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 passe over in a great City among men it was necessary for him to passe in the intrails 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 offred an whole-burnt-offering and remaining as dead in the brest 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 neer the same place where Christ afterward was buried and where he rose from the dead Jonah issuing from the depth of the sea giveth the term of fourty days to the Ninevites And this figure which marketh out the Resurrection of Christ on the third day extendeth also all along the fourty 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 adde 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 sicknesse 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 sicknesse 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 foreshew 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 shewed himself living again upon the earth before he ascended into heaven Why none ever was raised again the third day after his death but onely 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