A sermon preached before his Maiestie at Oatelands, on the 28. of Iuly 1622. By Edmund Mason, his Maiesties chaplaine, and vicar of Nevvarke in Nottinghamshire

MATTH. 16.21. The laſt words of the verſe are theſe. The Third Day.

AS in the Garment of Chriſt, The Nature of the Text. as well as his Body, ſo in the Hemme of Chriſts Garment, as well as the Garment, the woman with the bloody iſſue, Matth. 9.13. tells vs, there is ſauing vertue: both benefit and comfort for ſauing Faith, to touch and take, in the very Hemme. His Body wherein He wrought and ſuffered for vs, was that ſacred Perſon of the Diuine and Humane nature together, whereof wee are members and partakers, by the Touch of that Faith, 2. Cor. 10.5. that Saint Paul ſayes, Beleeues only, and captiuates Reaſon in obedient adoration. His Garments, wherein Hee was ſeene and knowne of vs, and for vs, were the workes and ſufferings of that moſt ſacred Perſon, His actiue and paſsiue obedience in our fleſh to the whole Law, wherewith our imperfect obedience is couered and accepted, by the Touch of that fayth, that S. Paul ſayes, does not beleeue only, Gal. 5.6. but workes through loue. Laſtly the Hemme of theſe Garments, wherwith the vnmeaſurable obedience, of this incomprehenſible Perſon, was cut out, faſhion'd, and confin'd to vs, and for vs; This was the needfull Circumſtances of Time, Place, Meanes, Manner, with other Virges, and Borders of His workes and ſufferings: in all which, as He ſhowd, He wrought as Man, and for man, and not as God onely; ſo in, and through them, the Circumſtances of our Actions, their times, place, meanes, manner, gather Holineſſe and acceptance, by the Touch of that Faith, which Saint Paul ſayes, Rom. 12.6. does not onely beleeue and worke, but is the meaſure and proportion of our Actions to His. Rom. 12.6.

The Garments of Chriſts workes, muſt be hem'd in with Circumſtances, or elſe they cannot bee ſutable to vs, nor for vs. Ours they cannot be, vnleſſe they be of our Faſhion. No more then himſelfe can bee Ours, vnleſſe He take our Forme. And yet the faſhion onely, does not make them Ours: we muſt touch a'm too, take hold of a'm, and put a'm on. And that wee may do ſo, the Summe of ſauing Faith, our Creed tels vs, our Faith muſt touch & gather vertue, from the Hemme, as well as the Garment, the Circumſtance, as well as the ſubſtance, the manner, as well as the worke, that Chriſt did for vs.

It is not enough to beleeue He was borne in our fleſh, vnleſſe we beleeue the meanes too, of a Virgin, and the Virgin Mary too: No benefit nor comfort elſe. It is not enough to beleeue He ſuffered for vs, vnleſſe both the manner, Crucified, the meanes, Pontius Pilate; the intent, Dead; the extent, Buried; vnleſſe all theſe bee touched, faith gathers no vertue. It is not enough to beleeue, He deſcended, vnleſſe our Faith reach to the very circumſtance of place, into Hell. It is not enough to beleeue He Roſe againe, vnleſſe our Faith touch, and gather vertue from the very Hemme and circumſtance of time, The Third Day.

So we might go on, The ſcope of it. till He come againe to Iudgement, at the laſt Day: But heere the Third Day ſtayes vs. And this Hemme of time, requires our Touch, and conſideration, not of the worke of the day, and the benefit of it; for it is not Eaſter now; but only of the day of the worke, and the benefit of it, the Third Day; for it is the Lords Day.

And a Hemme it is, and no better: an hiſtoricall and drie circumſtance of time onely. But it is in our Creed, and that touches vs neerely. And in all our Creed, it is the only circumſtance of Time there mention'd. Doubtleſſe there is ſome Redemption in it. With the woman with the bloody iſſue, let vs but touch it a little; there may chance come that vertue from it, that may redimere tempus, Eph. 5.16. as Saint Paul ſayes: at leaſt ſhow, the Redemption of Time, and turne the vanity, and vexation of the Dayes of Earth, into the certainty and Comfort of the Dayes of Heauen. For that's the purpoſe of the Text.

And according to that purpoſe, The Diuiſion Let vs diuide our diſcourſe into a twofold touch, and conſideration. One, of Hiſtoricall faith, the ſpirituall mans left hand, touching the Hemme of Time only, that Christ did riſe vpon a Third Day. Another of Iuſtifying, and ſauing faith, the ſpirituall mans right hand, Touching the vertue of this Hemme, that, For vs it was Neceſſary, that Chriſt ſhould riſe vpon a Third Day, and no other. The Hemme I will touch in a word; the Ʋertue, by your patience, I will handle, but not in many words: the Diſcourſe, The First Touch concerning the verity of the Third day. and the Text ſhall be ſhort alike. And

Touching the Hemme of time firſt, It is touched a little too much. Touched it is, as God would not haue his Annoynted touched. Angunt dum tangunt. As the multitude touch'd Chriſt in Iayrus houſe, when the woman with the bloody iſſue touch'd him too. But in their touching, Confligunt & afflictant, ſayes Saint Peter: In ſtead of gathering vertue from him, they throng, and preſſe him, moleſt, and afflict him with their Touching: And ſo the old aduerſary of Faith, the Deuill, he has taught many to touch this circumſtance. Where hee cannot hinder the Touch of Knowledge, yet to corrupt, or hinder the Touch of Faith, he has taught a'm to preſſe it with doubts, afflict it with queſtions, Diſputare malle quam viuere: To diſpute with it, to doe any thing to it, rather then beleeue, and be whole. Some diſpute the Integrity of three dayes. Others call the Houres to account, and in their Auditt finde not aboue forty. And yet let either of theſe bee touch'd with a Tertian Ague, they will confidently ſay, their fit return'd the third day, when it is not yet aboue forty houres, ſince the fit departed. A Feuer it is, and an euill ſpirit that vexes theſe diſputers: For the ſtory in the Goſpel is cleere enough in ſhort. Take we the Iewes reckoning of time, according to Gods meaſure of a Day in the beginning, Gen. 1. Gen. 1.5. from the beginning of the euening, till the euening return'd againe; and then it is plaine enough, that vpon the day of the Iewes Preparation, whereon Chriſt ſuffred, Hee was both dead, according to the Scriptures, Math. 27.46. Mar. 15.42. Luc. 23.54. and as ſome gather, buryed by Ioſeph and Nicodemus, three houres before Sun-ſet, and that is one day. For I preach to day, though I preach not all the day. Then all the euening and morning, the whole day of the Iewes Sabbath, He lay in his graue, and that's another day. Then all the euening quite through, vntill the morning, of the firſt Day of the weeke, Math. 27.66. He was ſealed in His Sepulchre; And that's the third day, wherein Hee roſe gloriouſly from the Dead, and fully accompliſhed our Iuſtification againſt the ſting of Rom. 4.25. Death, our Sinne, the ſtrength of ſinne the Law, the victory of Hell, our Condemnation; Ouer all which, there was Conqueſt, Triumph, and perpetuall Dominion both taken in, and giuen to our fleſh, by that his Reſurrection, the third Day.

And by that his Reſurrection onely, I doe not ſay; but I adde too, as a maſterpiece in this great Building, by that his Reſurrection, The third Day. Together they went, and together Faith muſt touch a'm, as the woman touch'd the Hemme, and the Garment together. The third Day is a prop and ſtay to Faith, as well as the Reſurrection. For to keepe my word;

Let vs leaue now the Left hand touch of Hiſtoricall faith, That ſuch a thing, was ſo done, by ſuch a Perſō, at ſuch a time; which the Deuil, that teaches others to diſput, yet himſelfe beleeues; & conuicted in vnderſtanding, trembles at the very Hemme of time; The Second Touch, concerning the Neceſſity of the third day. And come to the Right hand touch of Iuſtifying and ſauing Faith, That ſuch a thing was ſo done, by ſuch a Perſon, at ſuch a time, for me, and you, and the whole world, to iuſtifie our conquering ſatisfaction to God, with full power of the Sonnes of God; to doe all good, and reſist all euill, either to be done, or ſuffred: This vertue and benefit of Chriſts Reſurrection, Faith cannot draw from it, to the ſoules reſt, and ſtay of the mind, vnleſſe the aſſent of Faith to Chriſts Reſurrection, be ſtayd, and determin'd vpon the 〈 in non-Latin alphabet 〉 , the very third Day, it was done in, and no other. Neither the firſt Day, wherein he ſuffred, Nor the ſecond Day, the Iewes Sabbath, Nor any Day beyond the third Day. That Chriſt may reſolue my Faith, that he is the Chriſt, and roſe againe for me, He muſt not only riſe, but riſe the third Day, and no other.

And, to Diſcouer this Myſtery of Godlineſſe, As theſe Dayes of Chriſt are three; So I find accordingly, three ſeuerall Dayes of the Church and myſticall body of Chriſt, as alſo three ſeuerall Diuinities, and Lights of theſe three Dayes, all inlightening the neceſſity of this Third Day. The firſt is the Diuinity of the Primitiue Day, the Good Friday of the Church, wherin Chriſt was perſecuted, and ſuffred in his Members, & myſticall body, through Heatheniſme and Hereſie; The light of which day, was ſimplicity of Faith vnto ſaluation.

The ſecond is the Diuinity of the Schoole Day, what we cal the Popiſh Day, the Iewes Sabbath of the Church, wherein the myſticall body of Ieſus Chriſt lay wrapped in the Linnens of Iewiſh Ceremonies, & buryed in the New-found Sepulchre of humane inuentions; the light of which day, was Subtilty of Reaſonings; &, where there was not more Miſt then Sun-ſhine, vnto ſaluation too.

The third is the Diuinity of the Reformed Day, the Reſurrection Day of the Church, when after a darke euening, and a little cloudy dawning of trouble, and perſecution in the beginning of Reformation, the Sun of Righteouſnes roſe gloriouſly in our Hemiſphere, enlightēing our woſterne world, with the ſimple ſubtilty of Saint Pauls fooliſh wiſedome vnto ſaluation, call'd, Preaching of the Goſpel.

All theſe Dayes gaue their ſeuerall lights to this point in hand, and from the ſame Sunne of Righteouſnes, though neither with equall force, nor in the ſame meaſure. The firſt ſhewes the Neceſſity of the third Day, in reſpect of the Perſon, in whoſe Name Chriſt roſe, that is Adam. The ſecond, in reſpect of the Perſon, wherin Chriſt Roſe, that is God and Man. The third, in reſpect of the Perſons to whom, and for whom he roſe, that is, Iewes and Gentiles, the ſonnes of Adam.

But let me light a'm vp all, The Neceſſity of the Third Day in reſpect of the Perſon, in whoſe Name Chriſt roſe. and as our Sauiour wills, let me ſet, a'm vpon the table, and in their own order and diſcourſe: Firſt the ſimple Faith of the Primitiue Church, both touch'd the Neceſſity, and drew foorth the Benefit of the Third Day, vpon the plaineſt grounds, that are lai'd, and lai'd open in holy Scripture; Tertul. aduer. Iud. cap. 13. Athan. de Incar. verbi Chryſoſtome Hom. 89. in Mat. and yet not allneither. Tertullian, Athanaſius, and Chryſoſtome, to take the marrow of their ſimple meaning, all pitch their conſent, vpon theſe two eſpecially. No differring the riſing beyong the third Day, ſay they; Partly for the Comfort of his friends, that expected it ſhould be then, Partly for the Conuiction of his enemies, that endeuour'd it ſhould not bee then. Had he riſen any day, but the promiſed third Day, all his Diſciples and friends would haue turn'd Thomaſes, and, as he did, haue requir'd another Touch and fingring of him, ere they would haue beleeued and taken Comfort. Mat. 27.62.63 And had he not riſen vpon the appointed third Day, (vntill which Day the ſouldiers were appointed, by the Prieſts intreaty, and Pilates charge, to watch the Sepulchre, with the ſeale vpon it, to make all ſure, for feare, forſooth, his moſt fearful Diſciples ſhould ſteale him away, who were ready, God wot, to ſteale themſelues away, out of all ſight) Had he not then riſen in the preſence and ſight of the very ſouldiers, the ſouldiers had not testified his Reſurrection, to his enemies as they did, Matt. 28.11. Mat. 28.11. His enemies had not beene conuicted by the Teſtimony, Matt. 28.12. as they were and ſhew'd it, by corrupting the ſouldiers to conceale the truth. For that corruption to conceale, was a plaine confeſſion, that they were indeed, onely they would not ſeeme to be conuicted, and taken in their owne ſnare.

The ſpite of His enemies, and the Diuell in them, was at the third Day onely. The comfort of his friends, and ſimple faith in them, was in the third Day onely. It was the third Day onely, that could conuince the one, and comfort the other; and it did both. But why, I beſeech you? and what was this conuiction and comfort of this third Day? Was it the bare returne of the naturall body to life againe the third Day, that malicious feare would haue hindered? Ioh. 11.47. The Diuell indeed was angrie when Lazarus was rays'd to life: or was it the bare fruition of his bodily preſence and company againe the third Day, that ſimple fayth expected comfort in? There was comfort indeed in this: Ioh. 11.45. and both comfort, and fayth, followed Lazarus rayſing: But this is not comfort of ſimple, but of ſenſuall Faith. In this comfort, that is beleeued, becauſe it is ſeene or felt; there is a mixture of fleſh, a compoſition of ſenſuall delight, from which the Touch of ſimple faith is moſt pure and free.

For ſimple Faith is an euidence of things vnſeene, ſayes S. Paul, Heb. 11.1. And our Sauiour tels Thomas, that, Beatifica fides, The bleſſed, or bleſsing faith, is that, that neither ſees nor feeles, and yet then beleeues moſt: It vſes no helpe of fence, but the fence of hearing only: Rom. 10.17. It comes by hearing only, and what it heares was foreſhewne in the typicall body, and done and perform'd in the Naturall and reall body of Chriſt Ieſus, that it verily beleeues, is communicated to His Mysticall body: And what it ſo heares, and beleeues, it beleeues euidently, though it ſee it not; It tasts really, though it chew it not; It feeles and enioyes ſubſtantially, though it touch it not, nor finger it, or els it is not ſimple, but ſenſuall.

Another comfort therefore wee muſt finde for ſimple Faith in the third Day. And S. Chryſoſtome giues it: The comfort, Loco ſup. ſayth he, that ſimple Faith in his friends expected, and Deuilliſh malice in his enemies would haue hindered, it was that vnſeene comfort, that S. Paul ſpeakes of, 1. Cor. 15.20. 1. Cor. 15.20. That Chriſt riſing the third day, was manifeſted to be Primitiae dormientium; The firſt fruits of them that ſleepe in hope of Reſurrection to life. This was the comfort ſimple faith look't at, and the Deuill had good cauſe not to abide. He, the firſt fruites of the myſticall body, and therefore as He, ſo all the reſt, of his kinde and generation, with Him. And He therefore the firſt fruites, and no other, that was rayſed from the dead, becauſe He only, and no other was rays'd the third day. Heere was the cauſe of the Deuils watch and ſeale. Iayrus daughter was rays'd, but vpon the first day. The widowes ſonne was rays'd, but vpon the ſecond day, the buriall day. Lazarus was rays'd, but vpon the fourth day. The Deuill neither watch'd theſe, nor ſeal'd their graues. Only Chriſt, was rays'd the third day: and therefore Hee onely, and no other, the terrible and comfortable firſt fruites, of them that ſleepe.

Doe you queſtion the reaſon yet, and thinke the argument weake? Ile reſolue you in a word.

Firſt, in the Legall and Typicall firſt fruites, though we finde no expreſſe Law, neceſſity, nor mention of the third day for their offering; Yet this Law we read Leuit. 23.15. Leuit. 23.15. and a ſtatute for euer, that the ſheafe of the fruites to be accepted for them, was to be wau'd before the Lord, the morrow after the Sabbath, ſeuen Sabbaths complete, before the feaſt of Pentecoſt. And this morrow, after that Sabbath, was iuſt this third day and houre, when Chriſt only, & no other was wau'd and lifted vp from the dead, the first fruits of all his kinde. So the type is ſure for vs, that He was onely the prefigured firſt fruits, becauſe Hee onely was rays'd vpon this morrow.

But if this will not ſerue, In this Euangelicall and ſubſtantiall firſt fruits, we finde an expreſſe neceſſity of this third day, according to Gods Oeconomy, and Diſpenſation of grace vnto vs. 1. Cor. 15.21.22. And S. Paul tenders it in the place before nam'd. Almighty God of his meere mercy, purpoſing to recouer mankinde, from vnder the curſe of death, ſo ſweetly diſpoſed of it, that, as by man came death, ſo by man alſo ſhould come the Reſurrection from the dead. As by the firſt Adam, whoſe fleſh and bloud we are by generation, Death; So by the ſecond Adam, whoſe fleſh and bone we are by Regeneration, Reſurrection to life. As, and So; in due proportion and reſemblance. As therefore in the firſt Adam, the firſt fruites of all liuing to the world, all die, and from him Eccleſia morientium, a congregation of fallers into death, were gathered; ſo in the ſecond Adam, Chriſt, the first fruites of all that die to the world, all are made aliue, and from him Eccleſia reſurgentium, a congregation of riſers to God were gather'd. As Adams congregation was gather'd by a riſing, to fall, from life vnto death; ſo Chriſts congregation was gather'd by a falling, to riſe from death vnto life. As Adam roſe, and fell, and gathered his congregation, the third day after life; ſo Chriſt roſe, and ſtood, and gathered his congregation the third day after death. And heere is Saint Pauls As, and So.

The full proportion, betweene the two Adams, whereupon ſimple Faith in hearing, both determines her aſſent, and to the conuiction of all malice, gathers this comfort, that Chriſt was indeede the Perſon, in whoſe name He came, Her ſecond Adam, her firſt fruites, her perfect patterne and ſamplar of her nature, eſtate, and condition, in that He onely, and no other, was rayſed the third day, and no other. And this was Primitiue Diuinity, what S. Paul cals the chaſte virgin, ſimplicity in Chriſt Ieſus, 2. 2. Cor. 11 3. Cor. 11.3.

Nor in the ſecond place, The neceſſity of the third Day in reſpect of the Perſon wherein Chriſt roſe. does the ſchoole ſubtilty at all corrupt this virgin ſimplicity, or obſcure this light, with any forc'd or falſe gloſſes: It rather inlightens it more, bringing more inſtruction with comfort to the touch of Faith, in reſpect of the Perſon wherein Christ roſe. And thus they reaſon, the third day to Faiths, apprehenſion. 1. Cor. 15. ſiō 14 to 20.

Moſt certaine it is, as Saint Paul ſayes, 1. Cor. 15. that were it not for the reſurrection of the dead, there is nothing ſo vaine, as the aſſurance, nothing ſo miſerable, as the preaching, and preachers of Chriſt Ieſus. It is onely the hope of the reſurrection, that makes you ſerue Chriſt, and vs ſerue you. Now to hope for this, it is fit we be fully inſtructed in it, and to be inſtructed in it fully, wee muſt firſt bee fully aſſured, both of his Humane Nature, that ſhould riſe, but alone could not, and of his Diuine Nature, that could not but riſe, but alone would not without the other. For to beleeue our reſurrection, we muſt firſt beleeue our ſelues to bee partakers of both theſe Natures: Of both together, or elſe no reſurrection. The Diuine without the Humane needs not, the Humane without the Diuine cannot. And to beleeue our ſelues partaker of both theſe, our faith muſt firſt be confirmed, in the truth of them both, in our firſt fruits, our ſecond Adam, with whoſe entire nature we participate by reſurrection, as with the firſt by generation. Hee muſt haue both, or we cannot; if He haue both, we want neither. To confirme therfore our faith in the truth of Chriſts Diuine Nature, that would die, but ſhould not, it was neceſſary He ſhould riſe ſoone. To confirme our faith in the truth of his Humane Nature, that ſhould riſe, but alone could not, it was neceſſary He ſhould not riſe too ſoon And this ſoone for his Diuinity, and not too ſoone for his Humanity, was the third Day onely. Soone, ſayes his Diuinity, and not beyond the third Day; not too ſoone, ſaies his Humanity, & not before the third Day. haſtning his reſurrection vpon the third Day, it appear'd manifeſtly, there was ſomthing in his fleſh, and that bodily, that death might ſwallow with the fleſh, as a fiſh doth a hooke, or a Hawke caſting: but death could not hold it, not digeſt it, not conuert it into her ſubſtance of corruption and putrefaction, which begins the third Day, and eſpecially in a wounded body.

She had ſnatch'd Chriſts body greedily vpon the Croſſe; But when ſhee came to endew it, put it ouer, and conuert it into her ſubſtance of corruption, at her due time, the third Day, it would not doe; ſhee could not chuſe but reſtore him, and with him all, that by faith in him had any part of the Diuine Nature. Could that holy one haue ſeene, much leſſe feele any corruption, the Diuine nature, that dwelt in him bodily, had not beene there. But 〈 in non-Latin alphabet 〉 , ſayes Saint Peter, Act. 2.24. Act. 2.24. It was not poſsible that ſuch a Perſon ſhould be holden of the paines of death. Of Death, Hee might be, and was for a while; true fleſh requir'd it, true God will'd it: But of the paines and penalties of Death, the corruption and putrefaction of the third Day, 〈 in non-Latin alphabet 〉 , it was impoſſible that Diuinitie ſhould be held by a'm.

So long it was poſſible, but no longer, and as ſo long, and no longer, was neceſſary to ſhew Diuinity was there; ſo, ſo long, and no ſooner, was neceſſary to ſhew Humanity was there too. A pawſe did well for that. The firſt or ſecond day had beene too haſty: Hee would not elſe haue appear'd Man, and ſomething that might die: His death would haue beene ſuſpected a ſwound, a fit of an Apoplexie, perhaps but fayn'd, and ſo all faith vaine, and hope comfortleſſe. Till the third Day therfore he ſtayes, becauſe ſo long to ſtay, as it was neceſſary to ſhew his mortall nature, ſo it was ſufficient to ſhew it. For in leſſe then that time, by many howres, no man ſeemes dead, and is aliue, but either ſhewes ſome tokens of life, or dies out right. So that in a word, To ſtay ſo long as the third Day, was neceſſary to ſhew his Humanity, which ſhould not riſe any ſooner, and it did ſhew it; To ſtay no longer then the third Day, was neceſſary to ſhew his Diuinity, which might ſtay no longer, and it did ſhew it. It was the third Day onely, that could giue faith aſſurance, her head, and firſt fruits was ſuch a Perſon, and roſe in both the Natures of God and man.

Nor is it aſsurance only, but Comfort too, ſaies the ſchoole; for in that this Diuine & Humane Nature ſtay'd thus in the graue, two whole nights, and one whole day, it is our conſolation, ſaith Thomas, Thom. Aqu. q. 53. ar. 2. con. that Chriſt by his owne bodily death which in him was all light, through the righteouſneſſe, and innocence of his fleſh, has fully deſtroyd our two deaths, both of ſoule and body, which in vs, are all darkeneſſe through ſinne. Hoſ. 13.14. Ero mors tua O mors, O death I will be thy death, was fulfill'd in theſe two nights. Death is now dead, and has no more power ouer vs, then it had ouer Him; but in our death now, wee are conformable and ſubiect to him onely. Our head ſtay'd a while in death, but was not detain'd by death: as long as He thought it conuenient for our beliefe of His Humane Nature, ſo long He ſtay'd: when He thought it conuenient for our beliefe of His Diuine Nature, He roſe againe: He both ſtay'd & roſe at his owne will, hauing ſlaine death with the Diuine Nature, for ſeazing vniuſtly vpon the innocent Humane Nature. To ſhew that iuſt ſo the members partaking with that Head, conformable in nature, though not equall in vertue and power, no more then my toe is to my head; yet iuſt ſo they die, and iuſt ſo they are detain'd in death. In death they are detain'd, but not by death at all, or any power of hers, but onely by the will of Chriſt their head; ſo long as he pleaſes, they ſhall reſt in hope, and no longer.

Before he was our head in time, which was at the third Day, Eph. 1.20.22. Eph. 1.20, 22. Death was a darkeneſſe, and a deepe priſon; and that, to them that died in the hope of his firſt comming. But ſince hee is riſen the third Day, and hath taken away the darkenes of our two nights, the darkeneſſe of death is taken away. Phil. 1.22. Mori mihi lucrum, to die is gaine; to be in her priſon, is to bee in liberty; to be detain'd in death, is to bee in light and life. But to whom? To thoſe onely that communicate with that Head, that roſe the third Day; becauſe hee was God, and could haue riſen ſooner, and yet roſe no ſooner then the third Day; becauſe he was man, and would ſhew that man has now power, as to deſtroy, ſo to diſpoſe of death, and as in himſelfe, ſo in all his members.

And thus far the light of ſchoole ſubtilty leads vs, to the vertue of this Hemme, in reſpect of the Perſon wherein Chriſt roſe: It prooues his Diuine Nature, his Humane Nature, his power ouer death, our liberty in death, at his diſpoſe onely, and not at deaths at all, and ſo before wee are aware, The neceſſity of the third Day in reſpect of the perſons to whom and for whom Chriſt roſe. wee are gotten into the third reſpect, To our ſelues, and thoſe perſons, to whom, and for whom hee roſe.

But wee are but entred only: to ſhew it more fully, the light of reformed wiſedome remaines now, which, as in this point, it neither oppoſes, nor departs from, either primitiue ſubtilty, or ſchoole ſubtilty: ſo it is a third witneſse, to eſtabliſh the vertue of this third Day, & all together will make vp the wiſe mans triple twiſted cord that cannot eaſily bee broken.

Our firſt reaſon of the third Day (for I muſt make haſte, as in all points elſe) is, that the Scriptures might bee fulfill'd, and the word of God be cleare in our eyes and hearts: nor is it ours firſt, but S. Pauls firſt, 1. Cor. 15.4. 1. Cor. 15.4. And that hee roſe againe the third Day, according to the Scriptures. And when S. Paul names Scriptures, as when our Sauiour names a'm, hee meanes either the propheſies of the third Day, or the types and figures of the third Day, or both together; and both together, I beleeue, he meanes; for both there were of it, and according to both; and to fulfill both, Chriſt roſe againe the third Day.

The propheſie we find, This propheſie is commended by S. Paul Eph. 2.5.6. which with the whole paſſage I was forced to cut of for Breuity. verba Pauli Conuiuificauit Conreſuſcitauit. Tertul. loc. ſup. Oſee. 6.2. After two daies he will reuiue vs, in the third Day he will raiſe vs vp, and we ſhall liue in his ſight: It is not him only, but vs; and for vs ſure, and not for himſelfe only, both the Prophet beſpoke it, and Chriſt did it. And as it is ſpoken of the long expected Meſſias; ſo Tertul. vrges it ſo ſtrongly againſt the Iewes, as if Chriſt had riſen only the third Day, to fulfill this propheſie, and remember the Iewes of it.

The reuiuing, the raiſing, the life, the vniuerſall benefit, the whole propheſie, they ſaw all fulfilled to the very expected houre, and by none elſe, but by Chriſt only, and at no time elſe, but the third Day only. They fulfil'd the prophecies, in killing their Meſſias, but would not beleeue their Meſſias, in fulfilling the prophecies. But, as the faſhion is, they kill'd the Prophets, and buried all the prophecies. And let vs let the prophecie paſſe, and periſh with our Sermons, and make nothing of it, as the Iewes did.

That they could forget a prophecy, when they could kill a Prophet, it is ſo ordinary amongſt vs, as it is no wonder in them. But yet their beloued remembrancers, 2. Cor. 1.22. whom S. Paul ſayes they lou'd aboue all things, that is, Types, ſignes, and figures, as they could not kill a'm, ſo it was very ſtrange they could not remember a'm, and this third Day put a'm in minde of.

Amongſt many other, had they but remembred either Iſaac among their fathers, or Ioſeph amongſt their brethren, or Ionas amongſt their miniſters and ſeruants this very third Day had beene argument enough, that the Riſer the third Day was their full Meſsias, both King, Prieſt, and Prophet. Both their Iſaac, and Prieſt to ſacrifice, and be ſacrificed for them: their Ioſeph and King to feed, ſaue, and comfort them: and their Ionas and Prophet, to teach and inſtruct a'm in the right way, and all becauſe He roſe the third Day. Firſt Iſaac going with his father to bee ſacrificed for him, Gen. 22.4. Gen. 22.4. Vntill the third Day, hee was no better then a dead man, neither in his fathers opinion, nor his owne condition: But the third Day he was reuiu'd and rays'd againe from the dead, and made the firſt fruits of the bleſſed ſeed, 16.18. at the 18. verſ. Then Ioſeph vntill the third yeere, was a poore priſoner in the ſtocks, Pſal. 105.18. the iron entered into his ſoule: But in the third yeere, he was deliuered, and made the gouernor and commander of all Egypt, Gen. 41.1. Gen. 41.1. Laſtly, Ionas, for three dayes was in the Whales belly, Ion. 2.10. and what better then dead? But then the fiſh could not hold him, but caſt him vp on the dry land, and hee became the great Prophet of the Gentiles, and Preacher of Repentance to them.

Now all theſe foretold Chriſt, or who but He? The Iew will not name another; and all this Chriſt only fulfilled, or who but He? Can the Iew tell vs? And when did Hee fulfill all this, but vpon the third Day? But the Iewe will not beleeue it. What vertue therefore the Iewes would not gather out of this Hemme, let it flow vnto vs of the Gentiles, to whom the promiſe, and the Hemme reaches. That Chriſt riſing the third Day, according to theſe Scriptures; it is Chriſt, and none elſe, that is our Iſaac, both our ſacrifice for ſin, and yet our first fruits of the bleſſed ſeed. It is Chriſt, and none elſe, that is our Ioſeph, both the bond-ſeruant that was ſold by vs, and for vs, and yet our only Lord and releeuer in all want. It is Chriſt, and none elſe, that is our Ionas, both our pledge puniſhed for vs, and yet our preacher of amendment to ſafety. The ſacrifice in feare, the foundation of hope, the freedome in bondage, the ſuccour in want, the pledge in danger, the guide in errour: all this Chriſt is, and therfore is, becauſe it pleaſed him to riſe our Iſaac, our Ioſeph, our Ionas, our King, Prieſt, and Prophet, our full Meſsias according to the Scriptures, the third Day.

Thus Hee fulfill'd His Fathers word, in being rais'd the third Day, according to that word; and for that, faith is emboldened, to take His fathers word, and giue credence to his bare word. And next to His fathers word, which is our next reaſon, to fulfill his owne word and prediction of Himſelfe, and purchaſe faith to it too, He kept the day too. Athan. loc. ſup. This was Athanaſius reaſon before vs, but we make it fuller, and finde more vertue in it. He roſe the third Day, becauſe He had ſayd, He would; and my text is the firſt word, that ere He gaue for it: and therefore Hee will keepe his word with vs, whatſoeuer Hee has promis'd. This was Athanaſius reaſon and comfort, Hee is a man of his word. And t'is much this, but t'is not enough. He had ſayd, He would riſe the third day, and He did ſo, and Hee put it into my Creed; and in all my Creed there is no circumſtance of time but only this: therefore He will not onely keepe His word with vs, as well as Gods; but He will keepe His time with vs to a minute. He will not onely pay the full ſumme Hee has promis'd, but Hee will pay it at the day; He will not breake an hower. This is the comfort and vertue that faith ſuckes from the third Day, and from no particle in the Creed beſides.

When the Angels at the Sepulchre, Luc. 24.6. ſayd to the women, Why ſeeke yee the liuing amongst the dead? He is not heere, but is riſen; He addes too; Remember, how hee spake vnto you, when he was yet in Galilee, ſaying. The Sonne of man muſt be deliuered into the hands of ſinfull men, and be crucified, and the third Day riſe againe. It is remember 〈 in non-Latin alphabet 〉 , not what only, but how, not the matter, but the manner; Remember that. He will keep it, though He die for it; and though He die for it, He will riſe againe the third Day, to keepe it to a minute. Pleaſe you, ſee one reaſon yet, why, of all the actions of Chriſt for vs, recorded in the Creede, only this action of riſing, though of all the moſt difficult, yet it is to be beleeu'd with the circumstance of time, and no other; it is to ſhew, that be the doubt, the difficulty, the danger, the improbability, the impoſſibility, in reſpect of the meanes, what it will, yet whenſoeuer Hee has promis'd, He keeps that, aſwell as whatſoeuer He has promis'd.

And, howſoeuer familiar custome, has brought both the exerciſes and ordinances of godlineſſe, into ſuch contemptuous neglect, as there is ſcarce any reuerence to a diuine preſence, to be found in diuine ſeruice; Yet when you pray, when you are baptis'd, when you receiue, when you heare, when you confeſſe, when you are abſolu'd, when you releeue, when you forgiue, when you entertaine, defende, or aduance the Prophets: Dixit? Hath Hee promis'd any thing at theſe times? Factum eſt; it is done at thoſe times. Why? Vpon what Article of my Creede is this grounded? Why, remember the third Day. He that was crucified, dead, buried, ſeal'd vp, and watch't in his graue, and in all eyes, it was impoſſible He ſhould keepe either word or time: And yet then He kept both, and to the very 〈 in non-Latin alphabet 〉 , in the ſtrickteſt manner; as wee ſay in our Baptiſme, Doubt you not therefore, but earneſtly beleeue, when you are baptiz'd, Hee then regenerates, when you pray together, He is then in the mid'ſt, when you receiue the Communion; it is then his body and bloud, when you heare the word, He then ſpeakes, when you confeſſe your ſinnes, you then confeſſe to him, when you are abſolu'd by the Keyes, Hee then abſolues you, when you releeue, He then receiues, when you forgiue your enemies, Hee then forgiues, when you entertaine, defend, or aduance the Prophets, you then, euen then, entertaine, defend, and aduance euen Chriſt himſelfe. And this is ſome vertue more, that our times are certaine, and at his appointed times: let the meanes be dead, and all reaſon and probability buryed and ſeal'd vp from vs, yet we are ſure of Him, Hee is there then, and He keepes his time duely. But yet this is not all He has done for our times; we are not yet come to times full redemption.

To conclude all, as I began, and to keep time too. Touch the Perſon of Chriſt Ieſus we muſt, with that Faith onely, that beleeues only, and adores the myſtery of grace, ſo are we iuſtified in Him, made members of Him. Touch the Garment of his works we muſt with that Faith only, that does not only beleeue, but works thorow and reſembles his loue; ſo are wee ſanctified in him, and couered with His righteouſnes. Touch the Hem of His garment, the circumſtances of His workes we muſt, with that Faith only, that does not onely beleeue and worke in groſſe, but is the meaſure and proportion, faſhioning our conuerſation to His in heauen, our time, place, meanes, manners, to His onely, ſo are wee glorified in Him, with the glorious liberty of the ſonnes of God.

Now to ſhew in ſome ſort this meaſure and proportion betwixt Chriſt & vs, S. Paul tels vs, 1. Cor. 15.23. 1. Cor. 15.23. There Ordo Reſurgentium, An Order of Riſers, erected by Chriſt himſelfe, and himſelfe is the preſident of that order. Firſt Chriſt, and then they that are Chriſts in order: and this, I dare ſay, is Gratus ſermo, an acceptable ſaying: For all men deſire to be of this order. It is neither ſcandall to greatones, nor imputation to meaner in Kings Courts, to ſay, wee courteirs would all verygladly riſe, and bee inſtall'd in this order of riſers. But if you would doe ſo, you know, there is a credit and a Creed to be remembred; To get into this order, you muſt follow your Prince & preſident; And to keepe order with him, you muſt keepe his times duly, his very dayes, and thoſe are but three dayes now, & no more; for I haue yet another myſtery to tell you.

Abbreuiatum faciet Deus opus ſuper terram: Thom. Preſat. in decal. So the olde ones read that place of Eſay, cited by S. Paul, Rom. 9.28. which wee read thus, Aſhort worke will the Lord make vpon earth: and this ſhort worke, ſay they, is the worke of our redemption from eternall euill, Phil. 2.7. with reſtauration into eternall good. Wherein as God the ſonne, our Lord, abbreuiated the equality with God, into the faſhion of man, and that man, the meaneſt of men, a poore Miniſter and ſeruant, to redeeme the diuiſion between God and man, and make the Higheſt God, and the loweſt man, at one againe: ſo the ſame Lord, & ſeruant, has wrought out and perfected this redemption, and vnion amongſt men by abbreuiation onely, and making ſhort worke in all. Generations, perſons, place, words, time, all the meaſures, by which, either the kind, cōdition, content, knowledge, or the actions of men are differenc'd, and diuided, they are all now abbreuiated and made ſhorter: we are redeem'd now from distinctions of kindred, and all generations are abbreuiated into the Newbirth in the lauer of regeneration, wherein wee are all now of one kind and blood: we are redeemed now, from diſtinction of condition, for all perſons are abbreuiated into the Perſon and body of Chriſt, wherein wee are all members of one Perſon, of one ſuffering and honour: we are redeem'd now from all diſtinctions of contents; for all places are abbreuiated into the Church and Communion of Saints, wherein, meum is tuum, and tuum is meum; Our deſire the ſame becauſe our poſſeſsion and content is one and the ſame: we are redeem'd now from diſtinction of knowledge, & diuiſion of vnderſtanding; for all wordes are abbreuiated into theſe three, faith, hope, and charity: Theſe are all our ſtudy, and the ſtudy of all alike, for the meaſure of all knowledge. Laſtly, we are redeem'd now from the diſtinction of indeuours, and diuiſion of will and choice in doing; for all time, the meaſure of all actions, is abbreuiated in theſe three daies of Chriſt, the Preparation, the Sabhath, the Reſurrection. And as wee haue no kinred to deriue to, but the Newbirth, no condition of honour, but in the Perſon of Chriſt, no content in place, but in the Communion of Saints, no words to ſtudy, but faith, hope, and charity: So we haue no time to obſerue for the meaſure of all our a • tions, but only theſe three dayes, and we haue no actions at all, to will, chuſe or doe, but what are meaſured and fitted to theſe three Dayes; the Preparation, the Sabbath, the Reſurrestion. Theſe are the meaſure, ſamplar and patterne, to our dayes, or elſe of Chriſts order we cannot be.

The dayes of our life, muſt be our day of Preparation, our Good Friday, as was Chriſts, and as it was His, and no otherwiſe. In it, wee muſt labour againſt ſinne and Sathan, as Chriſt did, we muſt ſuffer from ſin & Sathan, as Chriſt did, we muſt die in conqueſt of ſin & Sathan, as Chriſt did. And now, how like the order? But be not diſmaied; for after this will ſucceed our Iewiſh and Typicall Sabbath, the day of our reſt in the graue, as Chriſt did, in the hands of Chriſt onely, and not of deeath at all, no more then he did. And then will yet follow, the ſpirituall and heauenly Sabbath, the Lords day, and the day of Lords, the day of reſurrection vnto life, and full enſtallment in this order.

This the order: Both habited, armed, and tim'd like your Preſident you muſt be; and then, as in other orders, it is a fellowſhip, as well as an order. Auguſt. in 29 Pſal. Hoc ſperate mea membra quod in capite praeceſsit, ſayes Saint Auguſtine; and t'is the Word & Motto of your order: What the Head enioyes, let the member expect; what is gone before in the Head, according to his vertue, let the member expect in his meaſure and condition. As, let our firſt day bee troubleſome, as Chriſts was; yet it ſhall be ſhort, and the ſhorteſt of the three, as Chriſts was. Let our ſecond day of death be longer by many houres, as Chriſts was; yet it ſhall bee as long in reſt, as Chriſts was. Let our third day bee long before it come; yet it will come, and come earely, as Chriſts did, and when it does come, it ſhall neuer know euening, as Chriſts did: And that's a further comfort yet in this third Day.

The time of the member of Chriſt, is redeemed and is abbreuiated into three Dayes onely, and but two of thoſe Dayes haue nights belonging to a'm. The third Day has no night, but is euer day, as Chriſts was. In theſe three Dayes His ſtate, and condition is by ſucceſſion, firſt trouble with the Croſſe, then rest in death, then happineſse in Heauen. Firſt trouble with the Croſſe, for which hee has the Grace of Faith, both begun, and perfited heere, to lead, and defend him all his firſt day. But faith has a night, and dies with him and his Croſſe. Then comes his reſt: for which hee has the grace of hope begunne heere, to aſſiſt faith, but perfited in death, to eſtabliſh him in comfort, all his ſecond day. But hope has a night too, and leaues him, when hee leaues to reſt in death. Then comes his happineſſe, for which he has the grace of loue, begunne heere, to make faith and hope actiue, continued in death, to ſweeten hopes reſt, but perfited in eternall life, with God that is loue in eſſe, with whom there is no night, but alwayes day without either end or change: And then time is redeem'd into eternity.

And now you, moſt Honourable, and bleſſed order of Riſers, may it pleaſe you, value your order, with the honour and rule of it, as you are regenerated in Chriſt, members of his body, Saints by Communion, ſtudents of faith, hope, and charity, and of the order of the Reſurrection to life. The bloud that runnes in your veins, is Sanguis Dei, the bloud of God: And then S. Peters 〈 in non-Latin alphabet 〉 is your Charter of Priuiledge, againſt all power of death. You die not, when you die, but onely to end your troubles, and ſhew you are of a mortall nature; you ſhall rest in peace, as Chriſt did. Impoſsible it is, but the bloud of God ſhould riſe. But ah the miſery! The ſeruant is not aboue his Lord, the Diſciple is not aboue his Maſter, the member is not aboue the Head. And riſe we cannot, poſſibly, but as our Head did, vpon a third Day. And to riſe vpon a third Day, it is impoſſible, vnleſſe two dayes goe before it. Nay, nor reſt can we poſſibly vpon a ſecond day, vnleſſe the firſt day goe before it. So it is ordered now, and there is no breaking of it: No skipping to the Reſurrection day, without both the Sabbath, and preparation: No, nor any getting to the Sabbath, without wee take our riſe at the preparation. The riſe both to reſt, and riſing is heere onely. Is there no riſe heere at combat with the croſſe? Why then no reſt in death, and then no happineſſe in the reſurrection. Is there no fighting faith with baſe and diſhonourable temptations? why then no resting hope, and then, no riſing loue. Had not Chriſt reſiſted vnto death, Hee had not died in conqueſt; and had He not died ſo, Hee had not riſen in triumph and glory. But all this our Prince and Preſident muſt doe, and did for vs, and all this wee muſt doe for him. And if all this wee doe, and in this order; If faith feele a good Friday, and haue ſo fought with the Croſſe; as at the houre of death, though faith die, yet hope and loue ſtand conquerours aboue all temptations. Then as ſure as Chriſt our head, conquer'd vpon the preparation, reſted vpon the Sabbath, and roſe againe vpon the third day; ſo ſure ſhall our hope reſt ſecure and ſweetly in death, our ſecond day, and after death our loue ſhall riſe in triumph vpon the third Day, to enioy that happineſſe, that faith fought for heere, hope reſted in, in death, and loue onely enioyes without night or faile. To which happineſſe, He bring vs, that, to purchaſe it as deerely as gloriouſly for vs, was crucified, dead, buried, and roſe againe the third Day, Ieſus Chriſt the righteous: To whom, with God the Father, and God the Holy Ghoſt, one true, eternall, euer-liuing, onely wiſe God, be aſcribed, as is moſt due, all honour, prayſe, power, glory, dominion and thankeſgiuing, the firſt, ſecond, and third Day, and for euer.

FINIS.