Three sermons preached by the Reverend and learned Dr. Richard Stuart ... to which is added, a fourth sermon, preached by the Right Reverend Father in God, Samuel Harsnett ...

A SERMON Preached on EASTER Day,

The Text. S. MATTH. 28.6.

Come, see the place where the Lord lay▪

THE powers of the Grave are shaken, and now Death it self is become Mortall. She seemed to take a ••oile from some former assaults, as when Eliah restored the Widdows son, &c. but these againe being led captive in the bonds of corruption,

were no abatement, but luster to her strength; for opposition adds glory to a Conqueror. Only now she received a fa∣tall overthrow. Christ can die no more: and in his Resurrection all Mankind be∣coms victorious. She met with an Adam here too: one, whose goodness was as dif∣fusive, as the first mans sin: In him we all Died; in this we all Live againe; He was the Author of her strength; this, of her destruction.

And i•• not all yet finished? Christ hath ••vercom Death; and remains there any enemy beyond the last? yes, the strange∣ness of the Victory hath raised a new war; and now mankind is as mortally threaten∣ned by Infidelitie, as formerly by Death▪ Olim vitio nunc remedio laborat: The Re∣medy is so admirable, that it confounds the patient and maks health it self appear as fabulous.

Christ is Risen: But who knowes? who believes it? The Disciples remember not what was so often foretold, but are as ready to forget their Masters words, as (before) to forsake his Person. The Wo∣man (more officious then faithfull) pre∣pares Spices and sweet Odors, complements 〈◊〉〈◊〉 for his Funerall, but not his Resurre∣ction.

Their Ceremonious piety hath brought them to the Sepulchre, and there (inst••ad of a Corps) they finde an An∣g••ll.

Heaven had now dispatched a Cham∣pion, who was to incounter with their unbelieving thoughts, and that with such a winged diligence, that he makes answer before he be questioned, I know ye seek Ie∣sus; believe me, He is Risen; or els believe him, He is Risen as he said; If your distrust remaines yet unsatisfied, behold a further testimony; my strength hath removed the stone, my countenance the Watchmen.

Now, come and see the place.

The Grave it selfe is become an Evan∣gelist, and seems to speak without an Epi∣taph. Ipsa evidentia vox est, saith S. Austin: It is so evident a token of Christs rising from the dead, that it turns vocall: Each circumstance is articulate, and seems both to challenge, and to constrain beliefe. Siste gradum viator, and see more in an empty S••pulchre, then when the Corps was in it. For, those things, which before were but the Ensignes of Death, are now become the Trophies of the Resurrection. Come, see the Nap••in that bound his head, the Cloaths which inwrapped the sacred body,

and then smile at the Iewish purchases, who (as if sinne were the only merchan••¦dise) buy Treason of Iudas, Forgery of the watchmen: They must report, ••hat The Disciples have stollen him a∣way▪

But say then, what mean these L••nnen cloaths? is it possible they would leave them behind? In the midst of so many Souldiers, dare they now stay to unwind him, who before did scarce dare to follow him? Thefts are still done in hast, and do as much hate delay, as light it self. Ask your own Barabbas, if he purpose to steal a Iewel, will he stay to unfold the paper i•• lieth in? The difficulty here was farre greater; these Cloathes were spread with Myrrh, then which no ••itch is more te∣nacious, it glewes cloathes to the body. Suppo••e the Disciples should attempt to unwrap him (for Nicodemus his cost had made the body much heavier) yet they would soon leave that which they found extream difficult, and choose rather to undergo the trouble of a greater burthen, then to adventure the hazard of a longer delay. Look yet with a more curious eye, the Napkin is wrapped up by it selfe in •• place: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the Text saith) It

was wrapped up with diligence. Say, Iew, would the Disciples stay too, that they might leave the Grave-cloaths handsome? or was this circumstance brought forth by hap only? They are both equally cre∣dible, that either these men should be so grossly simple, or that chance it self should become industrious.

You see▪ the Grave hath filld her mouth with Arguments, and is become as apt to Teach▪ (as before) to devour. The Cloath••, the Myrrh, the N••pkin, do not more evi∣dently witness that he was once dead, then now that He is risen againe. Their silent eloquence is able to convince the most spightfull Iew, much more these women, and the Disciples too.

My Text th••n (in generall) hath pro∣ved a Resurrection: A part, it affords thus much variety:

• 1 An Action intreated, shall I say, or injoyned? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Come and see.
• 2. The Object; (before) a spectacle of mortality, but (now) o•• power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

The place.

The Grave (you hear) is described by a Periphrasis; and where the Text is plea∣sed to expatiate, each word must needs be Doctrinall.

Consider then with me:

• 1. The Sepulchre it self; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Th•• place
• 2. The Person included, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Th•• Lord.
• 3. The Timé of his abode, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Th•• Lord did lie there, Com•• and see.

There is nothing more injurious to the Power of God, then not to know his Power. For it is true what Minutius hath observed: Non minoris est sceleris D••um ignorare, quam laeder••. Because he that knows not the might of his Creator, must needs rob him of that glory he de∣serves by it. To prevent so great a sinne, God hath shewed himselfe no less ready to manifest, then to use his power.

1. He hath given us his scriptures (the most faithfull Commentaries both of his strength and Wisdom) and lest that unbe∣liefe should keep us stil worse then igno∣rant, he makes it self its Agent; that so, by the testimony of so familiar an In••or∣mer, his Word may appeare as full of pro∣bability, as salvation. He might have done by Christ as he did by Moses, both have interred his Corps, and hid his Se∣pulchre;

nor yet could the Disciples then have challenged him of concealing the Truth. They had variety of Prophecies, their Masters own word, confirmed by so many miracles, all joyntly witnessing, That it behoved Christ to suffer, and to rise again the Third day. Yet such were the Riches of his Goodnesse, that he vouchsafed a more apparent testimony. This Angel cals their eyes as Iudge••, and the Grave gives in so clear an evidence▪ that neither Hatred nor Art can avoid it. Do distra∣cted thoughts prevent thy Faith, and (in despite of Scripture) make thee almost deny? Then, come and see,

2 The heavens declare the glory of God▪ ••nd the Firmament sheweth his handy worke. Sicut & vocibus, ita et rebus Pro∣phetatum est, (saith Turtullian:) He hath made each Creature a Prophecy, and this Article of the Resurrection as legible in the least hearb, as in the Word it selfe: Had the Athenians as well imployed their Eyes to discover Truth, as their Eares to receive Novelties, the Resurrection might have found more serious entertainment. For, throughout the whole Frame of Na∣ture, what more visible▪

Come and ••••e (Philosophers▪) Flower•• fade and live▪ againe; Seeds are not quic∣k••ned, ••xcept they dye, and their destru∣ction is the chiefe cause of their conti∣nuance: Dies in noctem moritur, (as the s••me Tertullian speaks) Each night is the last day••s Funerall: and then what is the Morning but a Resurrection? Is it not a shame for Athens, that Rome should afford more subtle Naturalists? For, S••neca did there find out this very ob∣servation, and from his sight concludes, Mors intermittit vitam, non eripit; venie•• it••rum, qui nos in lucem reponet, di••s: ('tis in the later part of his 36. Epistle) Death is an intermission only, no loss of life; there shall come a day of Restau∣ration, and th••se eyes shall enjoy their former light. With how setled a counte∣nance, would this man have harke∣ned to the Resurrection of the dead, whom sight it self had made thus Ortho∣dox.

Tis true then, sensible speculations may serve as h••lps to Faith, and have their uses as well in the Schoole of Christ, as in that of Nature. For Religion admits ••o Sceptick••. She is indeed a Mistress to sense, but not an Enemy. Let Rome re∣••ounce

her eyes, and call the Host the ••ery Body of Christ, when yet she sees ••ought but Bread. We find no such di∣••ection: For, what? shall we leave off to See▪ that we may Believe? or to be Men, that we may become Christians? We grant, Religion to be above our Nature, but yet not against it: She may Exceed, (we confess) but not contradict our Senses. For, look here, these two are ••t perfect unity: The Angel joyneth Gods word and our Senses together, and that to the proofe of a divine conclusion: He is Risen, as he said: and yet, Come and see too. For it is the same God of Peace, who is the Author both of our Faith & Sight; and who dares say, that his workes are at variance? Had our eyes beene stark blind in these out-sides of Religion, Christ had not so often appealed to a de••eitfull testi∣mony: Go tell Iohn what ye have heard a••d seen, Matt. 11. Handle me and see, a spirit hath not flesh and bones as ye see me have, Luk. 24. You hear, he himself imploys sense in many Articles, as first to confirme his Office, and then his Resurrection.

Not that I maintaine these meaner faculties to bee either the Authour, or Rule of Faith. No we must Believe

more then we See, and our Faith must issue from a higher fountain; otherwise we may know perhaps, but we cannot Be∣lieve. For this Vertue is still Royally de∣scended, and acknowledgeth no father under a Deity. Senc••, indeed, may beget Knowl••dg (and that in a most eminent and high degree) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Philosopher: proofs of sense command our assent: A Demon∣stration may be more artifitiall perhaps, yet not more powerfull: but Faith pro∣ceeds from the inward operations of the Holy Ghost, and relies only upon the Scriptures Authority; yet must we un∣derstand what Valentia hath obser∣ved: S••nse may concur with Faith; and so may the same object be both known•• and believed; and the rather believed, because it is known. Simeon might both See and believ•• the Messias? and the ra∣ther Believe, because he ••aw him. As the meat may nourish, though not beget a man; so sense may confirme our Faith▪ though not produc•• it. And therefore that Text in S. Iohn [Because thou hast seen me Thomas thou hast believed] Calvin doth thus interpret: Non quòd solo aspectu ad∣ductus est Thamas, ut creder••t; sed quòd

expergefactus. This Disciple had before received the Mysteries of salvation; only the storm•• of the late troubles had laid his beliefe asleep. Tis one thing then, to be∣get Faith; another to awaken Faith: this may come from our eyes perhaps, that from the Word alone.

Again, is it true of sense only as if that brutish faculty were of it selfe able to confirme our Beliefe? No, tis, Ego ani∣mus (as S. Aug. speaks) per sensus corporis mei: 'Tis I, my soule, but yet not without my senses. Quae per naturalem rationem innotescunt (saith Thomas) non sunt Arti∣culi Fidei, sed praeambula ad Articulos: Humane helps are but preparations to Re∣ligion, and beget rather Introductions of Faith then Articles. To behold this goodly Fabrick of the Wo••ld, may soon force a Pagan to confess, that there is a Deity. But to know, that this God is both Three and One; or, that of these Three, One was incarnate; here nature is blind, and requires help from a clearer light. Or (that I may instance in our owne circum∣stances) to see the Grave open, the Earth trembling▪ the Angels attending, did (no doubt) perswade the Watchmen them∣selves, that Christ was Risen: But to be∣liev••

that he rose both God and Man, o•• that his Resurrection was the cause o•• ours; this proceeds from the spirit alone, who only can inlighten them that sit i•• darknes. In a word, our domestick abilities may (some way) prepare us to entertain•• Faith; when tis received, they may (per∣haps) confirm, or awaken it: but we must confess the Author of it to be the Holy Ghost alone, and the Word his Instru∣ment.

Notwithstanding, where thou may••t use their help, neglect not the benefits of such outward testimonies. For, though Faith come by Hearing, yet let Christians be Spectators too, and learn as well to see God in his Works as to Believe him in his Scriptures. Know, that he who made thine Eyes as well as thy Soule, exacts a tribute, no lesse from thy S••nse then from thy Reason. These lower powers were made for his glory; and when they are imployed to viler ends, remember, that thou dost not more abu••e thy selfe, then wrong thy Maker. Religion hath use even of these faculties: For, He (who doth no∣thing in vaine) that he might manifest the Truth of his glorious Resurrection, tooke order, that his Disciples should injoy the

••enefit of a sensible assurance; and there∣••ore, besids his Word, he left his Sepulchre, ••hich is my second part.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The place.

To describe the Sepulchre by our mo∣••ern relations, might injure your atten∣••ion. For I should shew you a Tomb (in∣deed) full of state and Beauty: but yet, 'tis ••carce The place where the Lord lay; be∣cause Art hath gone beyond her Com∣mission, and (almost) abolished Nature, instead of adorning it. So that, when I read the Sepulchre described with such mag∣nificence; me thinks it stands like a Grave Matron in a loose Attire, who may win thereby more eyes Perhaps, but not more respect. How it is beautified with the pu∣rest Marble, hang'd round with burning Tapers, and the like, I purposely omit: choosing rather to insist upon those cir∣cumstances which the Text delivers. For we shall find more true state in that first simplicity; and perceive that we need not require more helps of Art, to make the Grave see me Glorious.

Twas made by Ioseph of Arimathea (one who wanted neither wealth nor ho∣nor; for he is called by my Evangelist,

A Rich man: and by S. Marke, an honora∣ble Counsellor) he caused it to be hewn•• out for his owne use. It seems, it should as well teach him to die, as receive him when he was D••ceased. How our Saviour got possession, S. Ioh•• hath told us (in the last verse of his 19. chapter.) There laid they Iesus therefore, because of the Iews prepa∣ration day, for the Passeover was nigh at hand. It seems, had their Sabbath beene more remote, the Disciples had not here interred him: but it was so ordered by a higher hand, that as Malice had provided his Death, so Conscience should a Sepul∣chre. The Cross had put an end to all shame and disgrace, when he himselfe pronounced the Epilogue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is finished: His Glory was now to enter, and (in despite of the powers of Death) his first honour must be the Grave it selfe. He must be buried like a Prince, although he die like a Malefactor. For so we read, his Funerall was attended by Nobles, Ni∣codemus a Ruler of the Iewes, Ioseph a Se∣nator; his Corps inclosed and inwrap∣ped in a costly composition. Myrrh to perfume▪ Aloes to preserve it, and then laid in a new Tomb, hewn out of a Rock, •• Monument therfore the fuller of honour, because so durable.

Sure now (if ever) did this place de∣serve a Religious Worship, when these goodly Ceremonies were so latly perfor∣med: and yet, tis the voice of an Angel: Come see only; but not adore it. No, such superstition is of a later birth, and so far from his Angles patronage, that Men are scarce so bad as to defend it: For, Bellarmine speaks in this point, as Bassia∣nus did when he had slaine his Brother Geta, Intelligi mavult, quam audiri: He is still willing that such Reliques should be worshipped, and yet it stands not with his Art plainly to say so; lest while he instructs his fri••nds, he might Perhaps give advantage to his Ene∣mies.

But how grosse the Romish practice is, let that of Danaeus testifie of his owne Countri-men (the Fountaine of Monks) who in their publik Liturgies did insert this Petition: Sancte Sudari, ora pro nobis▪ Holy Napkin, pray for us. If they did this Worship to the Cloath only, that bound our Saviou••s head, how (think you) would they have adored the Sepulchre? a substance sure fitter to make a God of▪ because of a more lasting Nature, and therefore would more resemble an Eter∣nity?

But pe••haps they quarrel with mine Author: if so, they may consult their own Breviaries, where they shall find a solem•• Prayer to the very same Relique, only i•• another respect; namely, to the print ••f Christs Visage, which (they say) was ••e•• in the Napkin: nay, and that Prayer penned by a Pope too, (Iohn the 22.) with a promise of a 10000 daies pardon to all that repeated it. The Booke •• saw, seemed Ancient, and the Rubricks were English▪ I might remember you of many such O∣raisons, from the testimony of their own Authorities, did I not think these vain su∣perstitions, as unfit for your ears, as for your imitation.

That Reliques are to be honoured with a Divine Worship, the Car••inall denies in words, when yet indeed, he doth but sophisticate. For, throughout the passage of his whole discourse, he still intimates, that The respect we give, must be Religious, and more then Civil. VVhat's this, but to be learnedly sacrilegious? to rob God of his honour, and then to blind men with a fond distinction? For, if it be more then Humane, it must needs take part of that Worship, which he cals Divine; and so he takes ••hat is due to the living God,

that he may superstitiously adde respect to these dead Remembraces.

But the Grave must be honoured: For, so 'tis written (say the Iesuits) Isay 11.10. There shall be a root of Iesse, to it shall the Gentiles seek, and (as the Vulgar reads it) His Sepulchre shall be glorious. The word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quievit. It signi∣fies, a place of abode, wherein we delight, as well as rest: not a Grave then, pro∣perly, for there may be rest indeed▪ bu•• yet not delight. The Septuagint agree with our Translation, and render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rest; Pagnin and Vatablus, Requies; whereupon the most sound Interpreters expound it, not of the Grave, but the Church of Christ, according to the Psalm 132. There shall be my rest for ever: Here will I dwell, for I have a delight therein. But grant, that the word may sign••fie a Sepulchre; must it then needs be Worship∣ped because it is called Glorious? A good Apology for Idolaters! for ye know, it is also written, There is one Glory of the Sunne, and another of the Moone, 1 Cor. 15.

I conclude then of these superstitious Votaries, what in like case was falsly ob∣jected to the elder Christians by that

Pagan in Min••tius: Id clount, quod me∣rentur: Their devotions are a direction to Iustice, and shew, they deserv•• a Grav••, that worship it.

Nor may we approve of their ungroun∣ded zeale, who are not content, that God hath made this life a pilgrimage, except they make it so too; as if this Angels words had beene as proper to these times, as to that of the Resurrection, Come, see the place. But a weake understan∣ding may descry a difference, and perceive that the Grave hath now quite lost her former eloquence. Indeed, it once stood as a Book open, wherein it pleased Almighty God to impress the visible Characters of his Sons Resurrection, but now the chief leaves are perished. For (as I shewed you) this Truth was written in the Linen-cloaths; so that now it may almost be said of this testimony, as before of Christ him∣selfe, Surrexit, non est hic: that's gone too, for it is not here. VVhence Gregorie Nyssen hath confessed ingeniously, that he returned from the Sepulchre, the very same man he came, without any, either abatament or increase of Faith, ('tis in his Oration, Of them that go to see Ierusalem.) And (indeed) what needs so painfull, & so

dangerous an Expedition? For, Faith hath her eyes too, and (as the case now stands) The best way to see the Sepulchre is to believe the Gospel: a Truth able to supply what either Art hath altered, or Malice defaced. VVhat needs that place inflame devotion? his heart's of stone, that melts not to think upon the Grave; and he is worse then dull, who then frames not as many pious thoughts, as he here reads circumstances.

Christian, believest thou the Scriptures? I know thou belivest: Come, see the place▪ where thy Lord was layd. Consider, his dead Corps were there once inclosed; and then think, they were thy sinns that slew him. The nails had no power to pierce, nor the Speare to wound him, had not they beene sharpened by thy transgressions. 'Twas the Stoicks meditation upon an Earth-quake only: Ingens mortalitatis solatium est▪ Terram quandoque videre mortalem: Tis a strong comfort against the feare of mortality, to think▪ that the Earth it selfe may become mortall. But I shew you a more weighty incouragement: tis a small thing to have the Earth a Partner; behold, here he lay dead, who was Lord both of Heaven and Earth. Remember,

the Grave▪ lay ordered in a Princely fa∣shion; it was the first honour which ere the world did thy Saviour; it was to teach thee, that Death is the beginning of thy chiefest Glory; that thou mightest hence learne to neglect this Conqueror, and ra∣ther to imbrace thy captivity, then to feare it, For, it is thy advantage to lose: and thine onely way to triumph, is to be overthrown. Dost thou think it disgrace∣full, that this Place shewes thy Sa∣viour was once mortall? or seemed he then overcome, when he here lay buried? my Text informs otherwise: He reigned even in the arms of Death, and was the Lord, though in his Sepulchre: which is my third part, The Person enclosed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was still the Lord.

What? Dead, and yet the Lord too! did his power out-live his life? or could he then rule others, when he had lost him∣selfe? If he yet lived, why did they then intombe him? if he was vanquished by the Powers of the Grave, how was he still the Lord? Why thus: Because his Corps was then personally conjoyned with his Divi∣nity; for so inseperable was the hyposta∣ticall union, that Death it selfe could not unloose it, She might perhaps have full

power upon the Son of Mary, but not against the Saviour of the World: she might for a time destroy the Man, but not the Mediator. A Truth founded upon the first Principles of Christianity: for so our Creed runs: I believe in the Son of God, who was crucified, dead and buried. If it be true, a God was buried, then still was the Corps joyned to the divinity: otherwise▪ the Sepulchre had contayned the Man Iesus perhaps, but not Christ the Lord. You know, to be dead and buried are attributs proper to the body only: and yet the Christian Faith hath taught us to say, Deus mortu••s, Deus Sepultus: it was a God that died, and a God that was buried,

VVe must confess then, that these ex∣tremities could not violate the hypostati∣call union; for it is by vertue of this con∣junction, that we truly apply those things to the whole person of Christ; which in∣deed do properly belong but to one na∣ture only. True, if he were not a man, how could he then here lye buried? And if he were not still the Lord, whence had he power to raise himfelfe againe? yet so he testifies: Destroy this Temple, and I will raise it up in three dayes, Iohn 2.19 were

he not a Man, he could not have here layn dead; were he not then the Lord too, he could not hereby have merited: for the person must needs be infini••e, who was to give satisfaction for our boundles•• offene••s.

Both Churches have subscrided to this Conclusion: For the Greeke, Damascen in his third Book of the Orthodox Faith, at the 27. chapter: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Although he died indeed, and his body was then divided from his soul••; yet his Divi∣nity remained still insep••rable, both with his soule and his body. S. Austin▪ for the Latine, in his 14. chapter, Contra Felicia∣num: Sic in Sepulcro carnem suam mo∣riendo non deseruit: Sicut in utero Virginis connascendo formavit: As Christ made his flesh in the Virgins Womb, so he did not for∣sake it in the Sepulchre; he was there said to be born, a••d h••re to dye with it.

But was his Corps still joyned with his Divinity? why then moved he not? why did he shew no signes of life? Is there more power in a Soule then in a Diety? Can that quicken a body, and cannot this inliven it? That he still lived, I deny not▪

for my text cals him Lord, whilst as ye•• his Grave inclos'd him. He lived Vitam Personae, (for that must be perpetuall) yet not Vitam Naturae: as Biel hath it upon the third of the Sentences the 21. Distinct. and no doubt, his Divinity was able to supply the life of Nature: For in him we live and move, and have our being, Acts 17.18. Notwithstanding, where that doth personally reside, it doth not streight fol∣low, that the actions of a Naturall life must needs be there. No, there is a great difference between a Soule and a Deity: the Soule is a necessary Agent, and in what body that is, there must be Life: the Dei∣ty is Voluntary, and works nothing but what it pleaseth. It might have give•• motion to the Corps of our Saviour; but it therefore would not, lest perhaps the Disciples might have imagined, that their Master had rather feigned a death, then suffered it. And therefore that admirable ejaculation (My God my God, &c.) is not so to be understood, as if our Saviour had then feared the loss of his Divinity: for it would thence follow, that the God-head then left him, when he was yet a live, because his complaint runs in the Praeter∣••••nse, Thou hast forsaken me. S. Austin is

far more orthodox in his 120. Epistle, at the 6. Chapter: In eo derelinquitur de∣pr••cans, in quo non auditur: He was therefore only forsaken, because he wa•• not heard, when (in the anguish of his Soule) he poured out that sad Pe∣tition: Father if it be possible, let thi•• Cup passe from m••e, Matth. cap. 26. verse 39. Or (as the Master of the Sen∣tences hath closed that Text) Sepera∣vit se foris Divinitas, ut non adesset ad Defensionem; sed non intus defuit ad Vnionem: ('tis in his 36. and 21. Di∣sti••ct.) The Divinity was ever a Com∣panion to the Manhood, but not alwaye•• an H••lper; it nev••r ceased to be with our Saviour, it did to aid him. The Sun (you know) may be present, although it shines not: So might the Divine Nature be personally here united, yet no effects seen of so great a Majesty.

'Tis true then, God hath forsaken him so farre, as to suffer his Body to bee torne from his Soule; yet not his Manhood from his Divinity. I must therefore alter that voice of Pilate, Behold the man; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, behold him, who (in despite of the Grave) did still remaine both God and Man! wonder

and joy together: For our Saviour lived when he was dead, and Behold he li∣ve••h for evermore, Amen.

Daughters of Ierusalem VVorship, instead of Weeping; for the Sepulchre is as yet a Throne, and not a Corp•• only, but the Lord, he, is in it. And let us begin to tremble at the might of our Redeemer, to think how unresist∣able is his power in Heaven, wh••se glo∣rious title the ••rave it selfe could not abol••sh; because he was the Lord, strong and mighty, even ••he Lord mighty in bat∣tle. At thy name, O Iesus, shall every knee hence ••ow both of things in H••aven, and things in Earth, and things under the Earth; and let all tongue•• confess, that thou (O Christ) wert still the Lord, unto the Glory of God ••he Father. Come, Wor••••ip, and fall downe before this Lord our Saviour: Let our hearts be filled with glad••esse and our tongue•• with that victorious noyse: O Death▪ where is thy sting? O Grave where is thy victory?

Phar••oh could insult, while he was yet in the Court of Egypt, and Nebuchadnezzar b••ast himselfe within the compass of his

own Palaces; but let the Sea shut her mouth upon the falfe Aegyptian: let B••∣bel's King be gathered to his Fathers and their glory become as the morning-Dew, both their thoughts and their honours are Perished. That then Christ should leave his own heavenly mansion, that Death should seize upon him, the Grave inclose him▪ and yet he still retaine the honour o•• his former Majesty: this shews, he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, King of Kings, and Lord of Lords: because he there remained both Lord and K••ng, where all Princes lay downe their Scepters, and all Lord•• their dominion. The Grave p••rceiv••d their Power and soon re∣signed her Name and Him; for instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Sep••lchre, it is here called but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Place; and retaining nothing of Christ▪ except the memory of his absence only, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Lord did lie there: which is my last part.

Our discourses of Christ are then most p••oper, when they imitate his person▪ when they treat together, as well of his Manhood as of his Divinity: For, the Divine Nature without that other, i•• like ••he Law without the Gospel, more full of power then comfor••, and seems rather to terr••fie, then incourage us.

You have heard of his Godhead. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He was still the Lord. It followes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He did lie here. He was then contained in som certain place: and that shews his Manhood. Indeed▪ what was spoken of Crassus, Factus est morti suae superstes, is much more true of Christ's Humane na∣ture: It hath survived his Death, and is now become as free from mortality, as before from sinne; yet still it retaines the truth of it's native properties, and con∣tents it felfe with the circuit of one place: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it did lie there; but now tis gon; it was once in the Grave, and it is now in Heaven. The iniquity of these last times hath made this Truth become questiona∣ble; so that it doth now as well concern us to Proove, as to Believe it. I am in∣gag'd to undergoe this burthen my Text hath now imposed, and anon will rase it.

When God fore-saw that Man would rebel, and, by an affectation of Know∣ledg, would forfeit his integrity; it pleased him (in his eternall Councel) that the same Nature which caused our Fall, should worke our Restauration; that▪ as we lost our selves by presuming of Men to b••com as Gods; so the meanes of our

recovery should be this alone, God him∣selfe must become Man. Hence the Word took flesh▪ and Christ was made in all things like to ••is brethren, Heb. 2.17. He was made a Man: He was con••ined there••ore within the compass of our own limits, and, as Experience hath taugh us▪ that we cannot be here, and yet posses∣sors of another place: So the Scripture doth direct us to judge of Him; for the Text is evident: He was made in all t••ings like unto u••▪ sinne only excepted: and therefore to ascribe Ubiquity to the body of Christ, what is it, bu•• to cancell Gods ow•• D••cree? For he had then delive∣red us perhaps; yet not by a Man, not by ••ne that's like unto our selves.

Christs owne mouth hath disclaimed this Fancy: Laz••ru•• is dead▪ and I am glad for your sakes, that I was not there, Iohn 11.14. He was not (you see) at the same instant both beyond Iordan, and yet in Beth••ny. But that was spoken in his exinanition only, while he as yet went in the forme of a Servant. Behold him therefore upon moun•• Tabor, when (accompanied with Moses and Elias) his ••ody becam•• so gloriously transfigu∣red;

and yet, Peter is so far from con∣ceiving Ubiquity, that ••you know) hee counsels to inclose h•••• in a Tabern••cle. If that Apostle knew not wha•• he said, then here this Angel spake (and 'tis of Christ too, when he now was in glo∣ry) He is ••ot here, for he i•• ri••en, as he said: and in my Text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He did lie here, but now he is risen▪ M••rk; his words are, Come and see: he makes their eyes the Judges of their M••sters presence; and so concludes, where Christ's body is not v••sible, 〈◊〉〈◊〉 is not present. Indeed, their sig••t may some∣times be holden perhaps▪ that they can∣not know him; notwithstanding, either this Angels proofe is frivolus; or els, where his body is, it must needs be visible. In this point that of doubting Thomas, becomes most Christian: Except I see, I will not believe: I see no body present, and I believe it not.

And yet there are, who thinke to doe Christ honour, by being injurious; as if the only way to increase his Glory, were, to destroy his Manhood. They main∣taine, 'tis every where, and attri••ute that which nature is not able to beare:

they clap their hands at his Vniversall presence, and call it, Christ's Majesty. Speciose quidem errant: indeed at first sight it seems a goodly Error, and being cloathed in so glorious a title, it may be thought impiety to question it; for is it not Treason to oppose a Majesty? Ro∣mani, ubi solitudinem faciunt, pacem ap∣pellant, saith he in Tacitus: where th•• Romans make a desolation, they call it a Peace. And (upon just inquiry) we shall find our selves no lesse abused by this ap∣pellation. [To be every where] this they call the Majesty of Christ's Human Na∣ture; when, indeed, 'tis no whit better, then its destruction. For, to devest an Es∣sence of its propper attributes, is to dissolve it; and so he th••t leaves a man no Place l••aves him no Body.

Tell me: Is silver of no value, except it be changed into Gold? Is the Manhood of Christ despiseable, except it be made In∣finite, and so transformed into a Deity? He that will needs add Re••son to a Beast, instead of a Panegyr••que, frames a Meta∣morphosis; for, while he thinks to com∣mend, he does quite change his nature: so, he that ascribes Vbiquity to a perfect man, is more injurious then bountifull,

because h•• subverts his essence; and, while he hopes to do him honour, hee makes himselfe no lesse then guilty of his overthrow. Seems not our Saviour glo∣rious enough, except he become All God? To please these men, must he needs lose his Manhood? Tanti non est, ut place at vobis, perire.

Nor do we so strictly confine Christ to Heaven, as if the Earth might not (in some sort) pertake of his Humanity. He did and he doth lie here; but yet in a dif∣ferent manner. If you respect a corpo∣reall position, my Text is most infallible; the Grave is a place where the Lord did lie. But, if you admit of other Exceptions; Christ's Manhood hath an universall pre∣sence, 'tis every where, as well by a Virtuall co-operation with his Deity, as by an Hipostaticall union. His Humane nature makes one person with his Godhead: as therefore this is truly every where, be∣cause it is infinite; so may That be said to be, because 'tis no where severed from that nature, which is in it selfe infi∣nite.

Againe, Christ works every where; for All power was given to him in the ••8▪ v••rse of this chapter: 'Twas given (saith

the Text) and therefore to his Manhood. Yet is this one Government exercised by both his natures: and he rules every where, as God by his essentiall presence; as Man▪ by the co-operation with that which is es∣sentially present. Hence are his actions mixt and the Scepter of his Regency no less pleasing then powerfull: ••here is Pitty and strength together, that we might in every place as well Love him in his Manhood, as Feare him in his Divinity.

But, if you respect his corporall pre∣sence▪ it is not here: Christ is so like us, that he cannot so be with us. And (in this regard) I know not whether his presence be more full of Glory, or such absence of Consolation: For▪ what? is the God of Heaven so very a Man? what? confined to some one place? flesh of our flesh, and bone of our bone? take courage then (thou wounded Soule) approach with boldnesse; for this thy Brother is become thy Iudge, and he sits to heare thee who hath born thy griefs, and pittied thy infir∣mities. It is expedient for thee that He is not here, he is gon to prepare a place for thee. Cease to seek thy Saviour carnally; begin to imitate him, and thinke it not enough to Die, except thou Rise againe.

We are buried with Christ in baptisme, (saith S. Paul, Rom. 6.4.) See! the Font's a Sepulchre, and we are no sooner Borne, then Buried: but we must now Rise to newness of life; 'tis enough, that we did lie there, our future time must be a Resur∣rection.

Thus have I led you into Ioseph's Gar∣den, where (instead of common delights) you have seene a Conquest; our Enemie, the Grave, made empty, and thereby forced to confesse an overthrow. The Resurre∣ction hath now seised upon it, and (like a mighty Conqueror) shews his Vassall in signe of Triumph. The Victory must needs lose much honour when an unskilfull Tongue supplies an Angels place. What's therefore wanting in Speech, I'le strive to supply in prayer: Belive, and (so) See the place. And (thou O God of Comfort▪) do unto thy people, as thou didst unto these women returning to the Sepulchre, Fill their hearts with great joy.

To God &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.