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A70652 A sermon preached before the Right Honourable the Lord Mayor and aldermen of the city of London at Guild-Hall Chappel, on Easter-day, 1689 / by Tho. Mariott ... Mariott, Thomas, d. 1708? 1689 (1689) Wing M718; ESTC R8989 15,913 38

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Pilkington Mayor c. Martis xvi die April 1689. Annoque Regni Regis Reginae WILL. MARIAE Angl. c. Primo THis Court doth desire Mr Mariott to Print his Sermon Preached at Guild-Hall Chappel on Easter-Day last before the Lord Mayor and Aldermen of this City Wagstaffe Imprimatur April 26. 1689. Carolus Alston R. P. D. Hen. Episc Lond. à Sacris Domesticis A SERMON Preached before the Right Honourable THE Lord Mayor AND ALDER MEN OF THE CITY of LONDON At GUILD-HALL Chappel on Easter-Day 1689. By THO. MARIOTT M. A. and Rector of Little Canfield in Essex LONDON Printed for Walter Kettilby at the Bishops-Head in St. Paul's Church-Yard 1689. TO THE Right Honourable Sir Thomas Pilkington Kt Lord Mayor OF THE CITY of LONDON My Lord AS your favourable Acceptance of this Discourse was more than I could reasonably expect being conscious to my self of my own Weakness so your Command is the only reason of its appearing in publick There is sometimes a Resurrection of the Body Politick when it hath been as it were dead and buried under Oppression and Tyranny which our Nation through the Infinite Mercy and by the Almighty Power of God hath lately Experienced a Mercy not only above our Deserts but Hopes of which I am assured not only your Lordship but all True Protestants are deeply sensible and for which they are heartily thankful But it is another Resurrection which is here treated of the Resurrection of the Saviour of Mankind and of our own Bodies by vertue of his no circumstantial indifferent point but the great Fundamental of our Christian Religion and in that respect I hope of more general use That you may have part with all good Christians in this Resurrection at the last Day to Immortality and Glory and Enjoyment of your Lord in Everlasting Bliss is and always shall be the Prayer of My Lord Your most obliged and obedient Servant THO. MARIOTT A SERMON Preach'd before the Lord Mayor c. JOHN xx 9. For as yet they knew not the Scripture That he must rise again from the dead THese words are part of the Gospel appointed by our Church for this Day guiding us to speak concerning the lofty Mystery of Christ's Resurrection Easter-Day being kept by our Church as a solemn Festival Day and day of Rejoycing for the Miracle of Christ's rising from the dead Among our Festivals this seems to carry the brightest splendour of Antiquity upon it it having been the practice of the Church from the Apostles days downward to keep this day in a more than ordinary solemn manner It is the opinion of no mean Divines that what the Apostle saith to the Corinthians Let us keep the Feast 1 Cor. 5.7 8. doth look to the special and Religious Solemnization of the Feast of Easter having immediately before made mention of Christ our Passover Great difference there was among the Primitive Christians about Easter but this concerning the time not the thing Some kept the Passover or Easter at the same time as the Jews kept theirs others afterwards so that this occasioned no small stir in the Church yet here it may not be unworthy of your observation that although they differed in their Opinion and Practice Of the time of keeping Easter Vid. Epiphan cont Haeres lib. 3. Tom. 1. cont Sect. Audianotum concerning this particular the Eastern Church keeping Easter with the Jews before the Spring Solstice the Western Church after the Spring Solstice or Equinoctial they did not in the early days next the Apostles separate from each other but as occasion served Communicated together This point was in the Council of Nice determined that the Christians should not symbolize with the Jews nor with them keep the Passover before the Spring Solstice or Equinoctial which was afterwards confirmed by the Synod of Antioch Syn. Antioch Can. 1. and so this difference was composed And I pray God send us as happy a composure of these unhappy differences at this day among Protestants as there was in the Primitive Church of the difference relating to the Feast of Easter By what hath been said of this early difference in the ancient Church concerning the time of keeping Easter it is so much the more evident that it always hath been the practice of the Universal Christian Church to keep Easter Day with a special Solemnity in memory of Christ's Resurrection It was no ordinary Piety strictness devotion with which the Primitive Christians were wont to keep this Solemnity by extraordinary fasting sometime before the better to humble their Souls for their Sins and prepare them for so joyful a Feast and great things do they speak of this day A Great Council calls it syn 6. in Trullo Can. 90 91. Greg. Naz. Orat. 42. The great Sabbath Gregory Nazianzen calls it The Feast of Feasts and Solemnity of Solemnities as much excelling the rest of the Feasts as the Sun doth the rest of the Stars And in the same Oration calls it the greatest of days S. Chrysostom goes so far as to tell us S. Chrysost Tom. 5. Serm. 34. de Resur Christi that this Solemnity is not only a Feast on Earth but a Feast in Heaven To day saith he speaking of Easter-Day there is Joy on Earth to day there is Joy in Heaven And he gives this reason of it For if there be Joy in Earth and Heaven for one Sinner that repenteth how much more will there be Joy in Heaven on this Day when the whole World was extorted out of the hands of the Devil From the Birth of Christ the World began to expect great things from a person so born and attended with such notable Signs and Wonders and still as he grew up and gave Evidence of his Vertue and Power the expectations of men were more raised and strengthned But when he began to Preach and work such mighty Miracles as he did how must Mens Hearts be affected and filled with hopes of great designs to be carried on by such a Person but see how the Scene was altered a little while was it and he on whom all their Eyes and Hearts were fixed was betrayed by the vulgar abused by the Governours condemned by their Instruments Executed his Hands and Feet nailed to the Cross the Sun was under a Cloud the object of the Worlds Hopes and Joy expired gave up the Ghost died was buried and lay for a while in the Grave as other weak frail Mortals What a disappointment this was and how they did lament it you may partly see by the Speech of the two Men going to Emmaus Lu. 24.21 We trusted that it had been he which should have redeemed Israel and besides all this to day is the third day since these things were done by which it doth appear how the Friends of Christ were pierced in his piercing and their hopes buried in his Sepulchre Blessed Day was it now when the Lord arose the Sun though set a
them all by the shape of it And that it was the very same humane Body in which he lived and died he evidenced by she wing them the prints of the Nails in his Hands and Feet and of the Spear in his side If any wonder at this that Christ should rise again from the dead with Scars they are to know that this was not for any weakness or inability to cure them but for the advancement of his own Glory who therefore carries them as perpetual badges of his own Victory and Triumph S. Aug. Epist 49. quasi si quisquam vir fortis pro patria dimicans c. As if some valiant Man who had received Wounds in the War for his Country having a Skilful Chirurgeon that could cure them without Scars should desire him so to cure them that the Scars might remain as Badges of the service he had done his Country Leo. Serm. 1. de ascensione Dom. ut non dubiâ fide sed constantissima scientia teneretur eam naturam in Dei Patris concessuram throno quae jacuerat in Sepulchro The Scars would Christ have to remain also that hereby the Hearts of the Disciples might be confirmed in the Faith of his Resurrection and therefore showing them to Thomas he saith Be not faithless but believing And this is so ordered saith Aquinas that the damned at the day of Judgment may hence perceive how justly they have the Sentence passed upon them when they shall see him whom they have pierced Of the humane Soul reunited to his Body he gave Evidence after he arose by the Operations of it This reality of Christ's Resurrection in the very same numerical Body which was Crucified and Buried with the same humane Soul united unto it which did before animate it is well expressed by our Church Eccles Angl. Art. 4. in the Book of Articles in these words Christ did truly rise again from death and took again his Body with Flesh and Bones and all things appertaining unto the perfection of Man's nature In which last words we are taught how his humane Soul was united to the same numerical Body which had been laid in the Grave this in a special manner belonging to the perfection of the humane nature This real Resurrection did Christ effect by his own power as the Text shows and the Scriptures foretold for the Scriptures did not only foretel that he should be raised from the dead but that he should Rise again from the dead which shows it to be his own Act. When the Psalmist saith He shall lift up the head it is to the same sense as those words of his own Destroy this Temple and I will raise it up again This was the Evidence and a sufficient one that he was the true Messiah the Son of God and Saviour of the World. But then it is to be understood that this was not after the Socinian Mode who hold that God the Father raised Christ to Life and Christ being restored to Life did lift and raise his Body out of the Grave as the Man sick of the Palsie raised himself from the Bed or as we shall raise our selves out of our Graves at the sound of the last Trump And they tell us this was all that Christ could do but if this was all Christ might as well have said Destroy this Temple and any one of you may raise it up for when God had restored life unto it any one of them might have lifted it up and raised it out of the Grave and have shewed it alive We deny not but sometimes in Scripture the Resurrection of Christ is attributed to the Father and sometimes to the Holy Ghost but it is also attributed to himself who as he freely laid down his Life for us so did he by his own Power raise it up again he was not only passive in it but active Nor let any object and say What then needed the Angel to be sent before to roll away the Stone if he could raise himself out of the Grave Chrysol Serm. 75. Angelus revolvit lapidem non ut egredienti Domino praeberet aditum sed ut Dominum mundo jam resurrexisse monstraret conservis ad credendum daret fidem non ad resurgendum Domino praestaret auxilium for the Stone was not rolled away by the Angel so much to give his Body passage out as to give his Disciples passage into the Grave to behold the reality of his Resurrection otherwise he who came in while the door was shut could as well have came out while the Grave was shut Elizeus raised another not himself the Apostles raised others yet cannot raise themselves Vid. Bern. Serm. 1. de Festo Sanctae Paschae but Christ raised himself by his own power which shews the Excellency of his Resurrection above the Resurrection of others By all which you see our second point fully cleared that as the Scripture had foretold Christ should rise so did Christ really rise and in the same manner III. We have one point more That there was a necessity Christ should thus rise from the dead intimated in the word must For so the Scriptures did declare not only that there was a conveniency that he should rise that it may be he would rise it may be not but that he must rise again from the dead Besides the fulfilling of all the Scriptures foretelling it a double necessity there was of Christ's rising from the dead namely in respect of himself and in respect of us First In respect of himself it was necessary that hereby he might evidence himself to be the true Messiah who was to come and no Impostor as the Jews blasphemed This was a special sign of him who was to be the true Messiah and therefore when the Pharisees called upon him for a Sign he instanced in his Resurrection which was enough to convince them and from hence Saint Peter draws his Conclusion Act. 2.36 Therefore namely because he hath raised him from the dead let all the House of Israel know that God hath made that same Jesus both Lord and Christ Part of the office of Mediatorship was Executed on Earth but part thereof was to be Executed in Heaven he ought to be Priest Prophet and King not only a little while here on Earth but for ever his Kingdom was to be an Everlasting Kingdom now in order to the execution of that part of his office of Mediatorship which was to be done in Heaven necessary was it that he should rise from the dead Secondly This was necessary in respect of us were it but to remove from us the scandal of the Cross Unto the Greeks nothing seemed more ridiculous than that men should profess to rely upon a Crucified Christ for Salvation and to the Jews this was a great stumbling-block how could this great offence arising from his ignominious death be removed had he not rose from the dead Religion had been left in a bad