MATTH.
16.21
.
The
last
words
of
the
verse
are
these
.
The
Third
Day
.
AS
in
the
Garment
of
Christ
,
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
,
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
,
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
,
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
,
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
,
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
,
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
Vertue
,
by
your
patience
,
I
will
handle
,
but
not
in
many
words
:
the
Discourse
,
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.
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
,
the
third
day
,
wherein
Hee
rose
gloriously
from
the
Dead
,
and
fully
accomplished
our
Iustification
against
the
sting
of
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
master-piece
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
Person
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
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
;
these
two
especially
.
No
differring
the
rising
beyond
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
.
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
.
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
?
third
Day
,
that
simple
fayth
expected
comfort
in
?
There
was
comfort
indeed
in
this
:
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
:
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
,
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
.
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
?
I
le
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
.
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
.
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.
Nor
in
the
second
place
,
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
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sayes
Saint
Peter
,
Act.
2.24
.
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
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
.
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
,
the
third
Day
,
and
hath
taken
away
the
darkenes
of
our
two
nights
,
the
darkenesse
of
death
is
taken
away
.
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
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
.
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
,
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
,
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
,
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
,
third
yeere
,
was
a
poore
prisoner
in
the
stocks
,
third
yeere
,
he
was
deliuered
,
and
made
the
gouernor
and
commander
of
all
Egypt
,
three
dayes
was
in
the
Whales
belly
,
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
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
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
,
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
:
Ashort
worke
will
the
Lord
make
vpon
earth
:
and
this
short
worke
,
say
they
,
is
the
worke
of
our
redemption
from
eternall
euill
,
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
,
condition
,
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
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
.