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A NOTABLE SERMON CONCERNING THE RESVRrection, preached not long since at the Court by L. S. Philip. 3.20.21.
A NOTABLE SERMON CONCERNING THE Resurrection, preached not long since At the Court by L. S. Philip. 3.20.21.
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20 But our conuersation is in heauen, from vvhence also vve looke for the Sauiour, euen the Lord Iesus Christ.20 But our Conversation is in heaven, from whence also we look for the Saviour, even the Lord Iesus christ.
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21 VVho shall change our vile bodie, that it may be fashioned like vnto his glorious bodie, according to the vvorking vvhereby he is able euen to subdue all things vnto him selfe.21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto him self.
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THose teachers of Gods truth, whose works be not answerable to the word, are fitly compared to Mercuries, the images in the streetes, which point the right way to other men,
THose Teachers of God's truth, whose works be not answerable to the word, Are fitly compared to Mercuries, the Images in the streets, which point the right Way to other men,
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but stand still and walke not thē selues:
but stand still and walk not them selves:
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or to the stage player, who speaking of the earth, pointed to heauen, and meaning the heauen, pointed to the earth, & manu commisit soloecismum. Such haue the voyce of Iacob but the hands of Esau:
or to the stage player, who speaking of the earth, pointed to heaven, and meaning the heaven, pointed to the earth, & manu commisit soloecismum. Such have the voice of Iacob but the hands of Esau:
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of such the Apostle with teares exhorteth the Philippians to beware: in the 18. verse of the third chapter.
of such the Apostle with tears exhorteth the Philippians to beware: in the 18. verse of the third chapter.
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And that they may the better be knowen, he setteth downe their properties, and painteth them out in their colours:
And that they may the better be known, he sets down their properties, and painteth them out in their colours:
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as that they be enemies to the crosse of Christ, their bellie is their God, they glorie in their shame, they are earthly minded.
as that they be enemies to the cross of christ, their belly is their God, they glory in their shame, they Are earthly minded.
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But such as build with both hands the church of God, that is, by sound doctrine and holy life:
But such as built with both hands the Church of God, that is, by found Doctrine and holy life:
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such as haue Vrim and Thummim, brightnesse of knowledge and integritie of conuersation:
such as have Urim and Thummim, brightness of knowledge and integrity of Conversation:
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such as go armed before their brethren, as Ruben and Gad, and halfe Manasses did, not to be touched with errour in faith or deformitie in life:
such as go armed before their brothers, as Reuben and Gad, and half Manasses did, not to be touched with error in faith or deformity in life:
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these be good guides to folow, and sure loade starres to direct our course.
these be good guides to follow, and sure load Stars to Direct our course.
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Amongst which Paule with a good conscience placeth him selfe and such as be like him:
among which Paul with a good conscience places him self and such as be like him:
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setting downe in this place their conuersation to be heauenly. And good cause why: for that there is their Sauiour, and that thence they long for him:
setting down in this place their Conversation to be heavenly. And good cause why: for that there is their Saviour, and that thence they long for him:
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whose comming shall not be frutelesse to them:
whose coming shall not be fruitless to them:
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for he shall chaunge their bodies from such base infirmitie as now they are in, to such glorie as his body is clothed withall.
for he shall change their bodies from such base infirmity as now they Are in, to such glory as his body is clothed withal.
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Which may not be thought incredible, because his will and power which subdueth all things, shall bring this to passe.
Which may not be Thought incredible, Because his will and power which subdueth all things, shall bring this to pass.
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In the farther vnfolding of which words the Apostle putteth in my hands these two principall things to deliuer vnto you.
In the farther unfolding of which words the Apostle putteth in my hands these two principal things to deliver unto you.
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First, the change that is in the soules of the godly in this life. Secondly the change that shalbe in their bodies after this life.
First, the change that is in the Souls of the godly in this life. Secondly the change that shall in their bodies After this life.
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In the former there be these points to be handled, That their conuersation is not earthly but in heauen.
In the former there be these points to be handled, That their Conversation is not earthly but in heaven.
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The cause that draweth them thither, the Lord Iesus Christ. A longing and expectation of his comming.
The cause that draws them thither, the Lord Iesus christ. A longing and expectation of his coming.
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In the change that shalbe of the bodie we are to consider What our bodies are nowe. They are vile. What they shall be then.
In the change that shall of the body we Are to Consider What our bodies Are now. They Are vile. What they shall be then.
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Like the glorious bodie of Christ. The causes which bring this to passe. The will of God, and his mightie power.
Like the glorious body of christ. The Causes which bring this to pass. The will of God, and his mighty power.
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These be the ioynts and parts of this present Scripture, whereof I will speake as the time shall permit me: your Honorable patience heare me: the Apostle direct me;
These be the Joints and parts of this present Scripture, whereof I will speak as the time shall permit me: your Honourable patience hear me: the Apostle Direct me;
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and God shall assist me with his grace. Saint Augustine parteth all the people in the world into two companies:
and God shall assist me with his grace. Saint Augustine parts all the people in the world into two companies:
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the synagogue of Sathan, and the Church of God: into Babylon and Ierusalem: into the sonnes of the earth, and the Citizens of heauen.
the synagogue of Sathan, and the Church of God: into Babylon and Ierusalem: into the Sons of the earth, and the Citizens of heaven.
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In which now are all the godly hauing their conuersation in heauen: that is, behauing them selues as free Burgesses of Ierusalem which is aboue.
In which now Are all the godly having their Conversation in heaven: that is, behaving them selves as free Burgesses of Ierusalem which is above.
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Manie Cities in the world haue lawes and customes differing one from another, yet not so contrarie,
Many Cities in the world have laws and customs differing one from Another, yet not so contrary,
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but one may enioy freedome of diuerse at once.
but one may enjoy freedom of diverse At once.
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But heauen and earth haue so continuall and so vnreconcileable variance as no peace can be compounded betweene them.
But heaven and earth have so continual and so unreconcilable variance as no peace can be compounded between them.
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For he that is free to the one, must be disfranchized in the other: he that is friend to the one, must be foe to the other:
For he that is free to the one, must be disfranchized in the other: he that is friend to the one, must be foe to the other:
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he that hath giuen his faith to the one, must sweare against the other.
he that hath given his faith to the one, must swear against the other.
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It is as possible for light to agree with darknes, for life to be friends with death,
It is as possible for Light to agree with darkness, for life to be Friends with death,
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for the Arke of God and the idol Dagon to lodge quietly in one place, as for a man to serue God and Mammon:
for the Ark of God and the idol Dagon to lodge quietly in one place, as for a man to serve God and Mammon:
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to be true to the Lord and the world: to be free Denison beneath and aboue, to haue an earthly and a heauenly conuersation.
to be true to the Lord and the world: to be free Denison beneath and above, to have an earthly and a heavenly Conversation.
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Therefore Elias doth sharply reproue the people of Israell for halting betweene two opinions, in following the Lord,
Therefore Elias does sharply reprove the people of Israel for halting between two opinions, in following the Lord,
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and going after Baall. 3. Reg. 18.21.
and going After Baal. 3. Reg. 18.21.
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The Samaritans for feare of Lyons which deuoured them, had a Priest sent vnto them to teach them the true seruice of God,
The Samaritans for Fear of Lyons which devoured them, had a Priest sent unto them to teach them the true service of God,
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yet withall they retained their old superstition and affection to their natiue Idolles, and so became Mungrelles in religion,
yet withal they retained their old Superstition and affection to their native Idols, and so became Mungrelles in Religion,
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neither faithfull worshippers of the true God, nor kinde followers of their false gods. 4. Reg. 17.33. Naman the Syrian, after he was cleansed of his leprosie, made a vowe to offer incense or sacrifice to none but vnto the Lord:
neither faithful worshippers of the true God, nor kind followers of their false God's. 4. Reg. 17.33. Naman the Syrian, After he was cleansed of his leprosy, made a Voelli to offer incense or sacrifice to none but unto the Lord:
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yet he will needes go with his Maister into the house of Rimmon, whereby he may keepe the kings fauour, keepe his authoritie, continue his honour, enioy his wealth,
yet he will needs go with his Master into the house of Rimmon, whereby he may keep the Kings favour, keep his Authority, continue his honour, enjoy his wealth,
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and this is to seeke to reconcile heauen and earth together. 4. Reg. 5.18. Nicodemus his case was much like, who would gladly be a Disciple of Christ, yet commeth to him by night, that he might not loose his credit of the world. Ioh. 3.2. Matth. 19.10. There came a young man to Christ, verie desirous to knowe what conuersation to vse in earth, that he might obtaine eternall life in heauen.
and this is to seek to reconcile heaven and earth together. 4. Reg. 5.18. Nicodemus his case was much like, who would gladly be a Disciple of christ, yet comes to him by night, that he might not lose his credit of the world. John 3.2. Matthew 19.10. There Come a young man to christ, very desirous to know what Conversation to use in earth, that he might obtain Eternal life in heaven.
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Our Sauiour letteth him see the way to obedience of the commandements:
Our Saviour lets him see the Way to Obedience of the Commandments:
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Thou shalt not steale: thou shalt not kill, &c. Saith the young man, If this be all I am in good case:Thou shalt not steal: thou shalt not kill, etc. Says the young man, If this be all I am in good case:
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all these haue I obserued from my youth.
all these have I observed from my youth.
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Christ meaning to sift him, and to shake him out of the ragges of hypocrisie, willeth him to sell all,
christ meaning to sift him, and to shake him out of the rags of hypocrisy, wills him to fell all,
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and to giue to the poore, &c. When he heard this, the case was altered, and he went away sorie that he could not hold his possessions and Christ together.
and to give to the poor, etc. When he herd this, the case was altered, and he went away sorry that he could not hold his possessions and christ together.
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This young man is nowe become old and a grandfather of many children in these dayes, who will be thought to be Egles in affection to soare aloft,
This young man is now become old and a grandfather of many children in these days, who will be Thought to be Eagles in affection to soar aloft,
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and yet are snailes with their houses vpon their backes, and creepe vpon the earth. These haue squinting eyes, with the one looking at the heauens:
and yet Are snails with their houses upon their backs, and creep upon the earth. These have squinting eyes, with the one looking At the heavens:
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with the other beholding the earth:
with the other beholding the earth:
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these be outlawes who are faithfull to no common wealth, indifferent men in factions, who fauour no side:
these be outlaws who Are faithful to no Common wealth, indifferent men in factions, who favour no side:
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these be such cakes as the Prophet Oseas speaketh of, baked vp vpon the one side,
these be such cakes as the Prophet Hosea speaks of, baked up upon the one side,
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and raw vpon the other, neither hote nor cold, and therefore to be spued out of the mouth of God.
and raw upon the other, neither hight nor cold, and Therefore to be spewed out of the Mouth of God.
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In deede they are earthly minded, but in shewe heauenly affected: their tongues and countenaunce, their wordes and lookes are holy:
In deed they Are earthly minded, but in show heavenly affected: their tongues and countenance, their words and looks Are holy:
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but their hearts and hands, their affections and actions are worldly. The marke and brand of the flesh can not more fitly be set vpon any,
but their hearts and hands, their affections and actions Are worldly. The mark and brand of the Flesh can not more fitly be Set upon any,
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then vpon many who carrie a zeale of holy profession.
then upon many who carry a zeal of holy profession.
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Let many aske their owne hearts whether I say truth, and they shall receiue answer, I lye not.
Let many ask their own hearts whither I say truth, and they shall receive answer, I lie not.
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They must confesse, that they are trees full of leaues, but voyd of frute: dunghilles couered with snowe, white without and foule within.
They must confess, that they Are trees full of leaves, but void of fruit: dunghills covered with snow, white without and foul within.
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The case of the foxe is more worth then his carkasse, and the profession of these men somthing to be esteemed:
The case of the fox is more worth then his carcase, and the profession of these men something to be esteemed:
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but the body of their behauiour is vile & nothing worth. They are painted graues:
but the body of their behaviour is vile & nothing worth. They Are painted graves:
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in truth they be citizens of the world, though in shew they pretend this NONLATINALPHABET, this heauenly conuersation.
in truth they be Citizens of the world, though in show they pretend this, this heavenly Conversation.
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But the true seruants of God, although in infirmitie without perfection, yet in sinceritie without dissimulation, in minde and affection are heauenly,
But the true Servants of God, although in infirmity without perfection, yet in sincerity without dissimulation, in mind and affection Are heavenly,
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and haue their conuersation as citizens of Ierusalem which is aboue:
and have their Conversation as Citizens of Ierusalem which is above:
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they acknowledge them selues to be pilgrims and strangers, hauing here no abiding citie, but looke for one, whose maker and builder is God.
they acknowledge them selves to be pilgrim's and Strangers, having Here no abiding City, but look for one, whose maker and builder is God.
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They are in the world, but not of the world: they vse the world as though they vsed it not:
They Are in the world, but not of the world: they use the world as though they used it not:
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they do esteeme their houses as Innes to rest in, not as mansions to dwell in for euer:
they do esteem their houses as Inns to rest in, not as mansions to dwell in for ever:
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they know that all the manifold graces of God in the mind, in the bodie, without the bodie, are taken of their Maister, and they but stewards thereof.
they know that all the manifold graces of God in the mind, in the body, without the body, Are taken of their Master, and they but Stewards thereof.
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They vse all worldly commodities as staues in their hands, which they will set downe at the last step of their iourney:
They use all worldly commodities as staves in their hands, which they will Set down At the last step of their journey:
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or as oares to rowe with, which readily they will leaue when they come to the hauen where they would be.
or as oars to row with, which readily they will leave when they come to the Haven where they would be.
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Their vnderstanding is lightened with Gods truth: their affections are strengthened by his will: their actions are reformed by his word.
Their understanding is lightened with God's truth: their affections Are strengthened by his will: their actions Are reformed by his word.
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They looke not backe with delight to their old sinnes, as Lots wife to Sodome,
They look not back with delight to their old Sins, as Lots wife to Sodom,
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nor returne with their hearts to Egypt againe with the murmuring Israelites, neither wish they to tarrie on this side Iordane without the land of promise,
nor return with their hearts to Egypt again with the murmuring Israelites, neither wish they to tarry on this side Iordane without the land of promise,
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as Ruben and Gad, and halfe Manasses did:
as Reuben and Gad, and half Manasses did:
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but as Daniel opened his windowes toward Ierusalem, so they lift vp their eyes to heauen,
but as daniel opened his windows towards Ierusalem, so they lift up their eyes to heaven,
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and send thither their sighes and grones in aduersitie, testifying that all their refuge is there:
and send thither their sighs and groans in adversity, testifying that all their refuge is there:
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and lift vp their voyces with praise whē matters go well with them, confessing that all good gifts come from aboue.
and lift up their voices with praise when matters go well with them, confessing that all good Gifts come from above.
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As the Egle casteth her bil and renueth her youth, and as the snake strippeth of her skin and becometh smooth;
As the Eagl Cast her bil and Reneweth her youth, and as the snake strippeth of her skin and Becometh smooth;
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so they leaue the rotten ragges of Adams corruption, and put on the innocencie of Christ, which is the wedding garment wherewith vnlesse we be clothed, we shall be shut out from the marriage feast.
so they leave the rotten rags of Adams corruption, and put on the innocence of christ, which is the wedding garment wherewith unless we be clothed, we shall be shut out from the marriage feast.
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If God threaten, they tremble, if he shew foorth his louing countenance, they are cheered at the heart:
If God threaten, they tremble, if he show forth his loving countenance, they Are cheered At the heart:
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if he teach, they giue diligent attendance: if he correct, they humble them selues. They labor in worldly causes, but not with worldly affections:
if he teach, they give diligent attendance: if he correct, they humble them selves. They labour in worldly Causes, but not with worldly affections:
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they giue obedience to lawfull rulers, not as to men, but as to the lieutenants of God:
they give Obedience to lawful Rulers, not as to men, but as to the Lieutenants of God:
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they walke vpon the earth with the feete of their bodies, but in their desires, which are the feet or rather the wings of the mind, they are conuersant in heauen.
they walk upon the earth with the feet of their bodies, but in their Desires, which Are the feet or rather the wings of the mind, they Are conversant in heaven.
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The workes of darknesse are wearisome vnto them, because they are children of the light:
The works of darkness Are wearisome unto them, Because they Are children of the Light:
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the frutes of the flesh are lothsome to them, because God hath renued thē by his spirit:
the fruits of the Flesh Are loathsome to them, Because God hath renewed them by his Spirit:
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the freedom of Gods adoption is most sweet vnto them, hauing escaped the slauerie of Satan.
the freedom of God's adoption is most sweet unto them, having escaped the slavery of Satan.
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Whatsoeuer is purely good, they desire it with their whole hart: what is meerely euill, they hate it with perfect hatred:
Whatsoever is purely good, they desire it with their Whole heart: what is merely evil, they hate it with perfect hatred:
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things indifferent, which are good or euill as they are vsed or abused, in them they are carefull to make profit, and heedfull not to offend:
things indifferent, which Are good or evil as they Are used or abused, in them they Are careful to make profit, and heedful not to offend:
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in all things they first seeke the glorie of God, and next their owne saluation. This is the narrow way that leadeth to life:
in all things they First seek the glory of God, and next their own salvation. This is the narrow Way that leads to life:
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this is the delight of Gods Saints in earth: this is to haue a heauenly conuersation:
this is the delight of God's Saints in earth: this is to have a heavenly Conversation:
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which may not be thought a matter of deuice or imagination, as if no such were to be found,
which may not be Thought a matter of device or imagination, as if no such were to be found,
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like Platoes common wealth, or Zenophons king, some NONLATINALPHABET of a heauenly conuersation.
like plato's Common wealth, or Xenophons King, Some of a heavenly Conversation.
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I sayd at the first, that none haue it in perfection, but euerie one lesse or more must haue it without dissimulation.
I said At the First, that none have it in perfection, but every one less or more must have it without dissimulation.
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For none are perfect in this life: the brightest fire hath some smoke, the cleerest water some mudde.
For none Are perfect in this life: the Brightest fire hath Some smoke, the Clearest water Some mud.
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The face of Venus had a mole: the most heauenly affection hath some infection of the earth.
The face of Venus had a mole: the most heavenly affection hath Some infection of the earth.
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Noah the seede of the second world and the relique of the first, was yet ouertaken with wine:Noah the seed of the second world and the relic of the First, was yet overtaken with wine:
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Lot was a righteous man, yet foully defiled with incest:Lot was a righteous man, yet foully defiled with Incest:
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Dauid a man after Gods owne heart, yet had he not small slips but grosse falles:David a man After God's own heart, yet had he not small slips but gross falls:
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Salomon a wise king, yet bewitched with women: Peter a great Apostle yet an Apostata for a time.Solomon a wise King, yet bewitched with women: Peter a great Apostle yet an Apostata for a time.
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But why do I vpbrayd the naked infirmities of the fathers, seeing all flesh hath corrupted his wayes,
But why do I upbraid the naked infirmities of the Father's, seeing all Flesh hath corrupted his ways,
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and none can say, my heart is cleane or my handes innocent. And yet God hath his flock, although it be but a litle one:
and none can say, my heart is clean or my hands innocent. And yet God hath his flock, although it be but a little one:
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and Christ hath his Church, his familie, although they be fewe in it.
and christ hath his Church, his family, although they be few in it.
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God hath his number in earth which in sinceritie without hypocrisie haue their conuersacion in heauen.
God hath his number in earth which in sincerity without hypocrisy have their Conversation in heaven.
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Euery man may be a witnesse to himselfe, to whether number he belongeth, by that rule which S. Augustine hath set downe in Psal. 64. Duas ciuitates duo faciunt amores: Hierusalem facit amor Dei: Babiloniam amor saeculi.
Every man may be a witness to himself, to whither number he belongeth, by that Rule which S. Augustine hath Set down in Psalm 64. Duas Civitates duo faciunt Love: Jerusalem facit amor Dei: Babiloniam amor Saeculi.
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Interroget ergo se quisque quid amet, & inueniet vnde sit ciuis. Two loues make two Cities:Interrogate ergo se Quisque quid amet, & inveniet vnde sit Civis. Two loves make two Cities:
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the loue of God, maketh Ierusalem; the loue of the world, Babylon.
the love of God, makes Ierusalem; the love of the world, Babylon.
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Therefore let euerie man deale truely with his owne heart, and in euen ballances lay all his doings, putting thereto such loue as he hath.
Therefore let every man deal truly with his own heart, and in even balances lay all his doings, putting thereto such love as he hath.
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If it be the loue of God, it wil lift them vp, and shew them to be heauenly:
If it be the love of God, it will lift them up, and show them to be heavenly:
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if the loue of the world set them a worke, it wil bewray their conuersatiō to be of the earth.
if the love of the world Set them a work, it will bewray their Conversation to be of the earth.
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To execute iustice with a straight hand, to cherish vertue, to roote vp vice, to foster religion, to banish superstition, to do any good, to eschue any euill,
To execute Justice with a straight hand, to cherish virtue, to root up vice, to foster Religion, to banish Superstition, to do any good, to eschew any evil,
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for anie other cause but in loue and obedience vnto God, is not to haue an heauēly but an earthly cōuersation.
for any other cause but in love and Obedience unto God, is not to have an heavenly but an earthly Conversation.
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The spider of a drie slime which commeth off her bodie, weaueth her webbe, and setteth her nets to take the flie which is her foode:
The spider of a dry slime which comes off her body, weaveth her web, and sets her nets to take the fly which is her food:
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and many times when curiously she hath finished her worke, a blast of winde taketh her and it away:
and many times when curiously she hath finished her work, a blast of wind Takes her and it away:
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so the loue of the world causeth manie to wearie their bodies, trouble their wittes, breake their sleepe, to set nets for commodities which are but small,
so the love of the world Causes many to weary their bodies, trouble their wits, break their sleep, to Set nets for commodities which Are but small,
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and by the last breath of our life caried away.
and by the last breath of our life carried away.
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The loue of the world which ruleth in vs by corruption of nature, and custome of life, withdraweth vs from such conuersation as is heauenly:
The love of the world which Ruleth in us by corruption of nature, and custom of life, withdraweth us from such Conversation as is heavenly:
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whereas the loue of God if it be but as a graine of mustard seede, doth season all our doings,
whereas the love of God if it be but as a grain of mustard seed, does season all our doings,
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and cleareth them from earthly corruption.
and cleareth them from earthly corruption.
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Therfore let euery man as he groweth in yeares, so go forward in goodnesse, increase in faith, in knowledge, in vertue, in the loue of God:
Therefore let every man as he grows in Years, so go forward in Goodness, increase in faith, in knowledge, in virtue, in the love of God:
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decrease in ignorance, in infidelitie, in vice, in the loue of the world.
decrease in ignorance, in infidelity, in vice, in the love of the world.
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As our age and gray haires come on, so let our olde conuersation vanish away, putting on the new man in holinesse of behauiour:
As our age and grey hairs come on, so let our old Conversation vanish away, putting on the new man in holiness of behaviour:
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the nearer we come to our heauenly countrey, to wish and desire it the more.
the nearer we come to our heavenly country, to wish and desire it the more.
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For as the child in the wombe is more quick and strong the nearer the time of birth commeth:
For as the child in the womb is more quick and strong the nearer the time of birth comes:
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so it should be with vs. For as Chrysostome sayth, Nos sumus in mundo vt puellus in vtero:
so it should be with us For as Chrysostom say, Nos sumus in mundo vt puellus in vtero:
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and happie are they that are dayly more quicke and strong in godlinesse of life, that may with a good conscience say as Paule doth here, Our conuersacion or citie like behauiour is in heauen.
and happy Are they that Are daily more quick and strong in godliness of life, that may with a good conscience say as Paul does Here, Our Conversation or City like behaviour is in heaven.
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The cause which draweth vp mens hearts in desire & affection to heauen, is the sauiour the Lord Iesus Christ.
The cause which draws up men's hearts in desire & affection to heaven, is the Saviour the Lord Iesus christ.
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The brasen serpent was lift vp in the wildernesse, that the people being stong might be healed & liue:
The brazen serpent was lift up in the Wilderness, that the people being stung might be healed & live:
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the sonne of man is lifted vpon the crosse, lifted vp and set in the view of all men by the preaching of the Gospell:
the son of man is lifted upon the cross, lifted up and Set in the view of all men by the preaching of the Gospel:
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and by his glorious ascension into heauen, draweth all their hearts to him that looke for saluation in him:
and by his glorious Ascension into heaven, draws all their hearts to him that look for salvation in him:
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they feare him as their Lord, loue him as their Iesus, reuerence him as their Christ:
they Fear him as their Lord, love him as their Iesus, Reverence him as their christ:
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they kisse him as their Sauiour, that find and feele by the seale of Gods spirit, that God hath made him Christ, appointed him and annointed him to be a Lord and king to gouerne them, a Priest to sacrifice him selfe for them, a Prophet to teach and instruct them.
they kiss him as their Saviour, that find and feel by the seal of God's Spirit, that God hath made him christ, appointed him and anointed him to be a Lord and King to govern them, a Priest to sacrifice him self for them, a Prophet to teach and instruct them.
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What greater daunger then to haue our cogitations and affections as traitors and rebelles to worke treason within vs,
What greater danger then to have our cogitations and affections as Traitors and rebels to work treason within us,
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and to conspire our destruction? and what happier benefite, then to haue them tamed, changed,
and to conspire our destruction? and what Happier benefit, then to have them tamed, changed,
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and made pliable in obedience to an heauenly gouernment? This profite Christ worketh in his people, being their Lord to rule them,
and made pliable in Obedience to an heavenly government? This profit christ works in his people, being their Lord to Rule them,
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and this kingdome we pray for dayly to come vnto vs.
and this Kingdom we pray for daily to come unto us
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What greater discomfort then to lye in darknesse, and to liue in ignorance? and what sweeter mercie,
What greater discomfort then to lie in darkness, and to live in ignorance? and what Sweeten mercy,
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then to haue our eyes opened, and the brightnesse of heauenly knowledge to shine about vs? This commoditie our Sauiour bestoweth vpon vs,
then to have our eyes opened, and the brightness of heavenly knowledge to shine about us? This commodity our Saviour bestoweth upon us,
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and is made Christ our Prophet for this end.
and is made christ our Prophet for this end.
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No perill is so fearfull as to be out of Gods fauour, nor blessing so chearefull as to be at peace with him.
No peril is so fearful as to be out of God's favour, nor blessing so cheerful as to be At peace with him.
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Our Sauiour in loue hath giuen him selfe for vs a sweet smelling sacrifice, and in him the Father is pleased with vs. Daniel was in great danger among the Lyons:
Our Saviour in love hath given him self for us a sweet smelling sacrifice, and in him the Father is pleased with us daniel was in great danger among the Lyons:
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yet his bodie could but be hurt, for his soule was comforted in that he suffered for the Lord:
yet his body could but be hurt, for his soul was comforted in that he suffered for the Lord:
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but mankind was in miserable plight being iustly condemned body and soule into hell.
but mankind was in miserable plighted being justly condemned body and soul into hell.
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Christ hath reached forth his hand, and drawen vs out of the iawes of the Lyon,
christ hath reached forth his hand, and drawn us out of the Jaws of the lion,
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and is become a Iesus, a Sauiour vnto vs.
and is become a Iesus, a Saviour unto us
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Therefore seeing as Christ is the mine where all these treasures lye hid, the iewell house where all these pearles are heauenly gouernment, he is the Lord:
Therefore seeing as christ is the mine where all these treasures lie hid, the jewel house where all these Pearls Are heavenly government, he is the Lord:
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heauenly instruction, he is Christ a Prophet: heauenly reconciliation, he is Christ a Priest: heauenly redemption, he is Iesus a Sauiour.
heavenly instruction, he is christ a Prophet: heavenly reconciliation, he is christ a Priest: heavenly redemption, he is Iesus a Saviour.
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It is no maruell though the hearts of Gods children be with him, who hath in store all these treasures for them.
It is no marvel though the hearts of God's children be with him, who hath in store all these treasures for them.
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The marchant hath his minde in those places where his goods are, and whence he hopeth for commoditie.
The merchant hath his mind in those places where his goods Are, and whence he Hopes for commodity.
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The husbandmans heart is in the haruest, which is the end of his labour and the hope of his paine.
The husbandman's heart is in the harvest, which is the end of his labour and the hope of his pain.
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Profit will carrie mens desires verie farre, euen through the world, yea to heauen:
Profit will carry men's Desires very Far, even through the world, yea to heaven:
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and happie are they which venture the farthest, for in this life there is no true treasure to be found.
and happy Are they which venture the farthest, for in this life there is no true treasure to be found.
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The minde of man is wider then the world, and nothing in the world can fill it.
The mind of man is wider then the world, and nothing in the world can fill it.
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Nay the mo worldly things that are heaped into it, the more it retcheth as whitleather,
Nay the more worldly things that Are heaped into it, the more it retcheth as whitleather,
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and is more voyd and emptie. Few things will suffise the bodie:
and is more void and empty. Few things will suffice the body:
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but all is not inough to satisfie the mind, as Philip the king of Macedonia confesseth of himselfe:
but all is not enough to satisfy the mind, as Philip the King of Macedonia Confesses of himself:
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who in wrastling tooke a fall vpon the sand, and rising, looked vpon the place, where he might see the print which his bodie had made to be compassed in a small peece of earth:
who in wrestling took a fallen upon the sand, and rising, looked upon the place, where he might see the print which his body had made to be compassed in a small piece of earth:
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where the whole world was too litle for his couetous mind. For so he speaketh of him selfe.
where the Whole world was too little for his covetous mind. For so he speaks of him self.
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The ambitious man which climeth to honour, the higher he is, the higher he would be, he still buildeth vpwards.
The ambitious man which climeth to honour, the higher he is, the higher he would be, he still builds upwards.
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Nemrods tower is too low for him, and yet it was high 1174. paces.Nimrods tower is too low for him, and yet it was high 1174. paces.
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The pride of Lucifer which was amōgst the falling Angels in heauen, is now found among the sonnes of men in the earth.
The pride of Lucifer which was amongst the falling Angels in heaven, is now found among the Sons of men in the earth.
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The voluptuous man is like him who hath the dropsie: the more he drinketh, the more he desireth:
The voluptuous man is like him who hath the dropsy: the more he Drinketh, the more he Desires:
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he would lye deeper and longer with the swine in the mire. The couetous man (as the graue) neuer saith there is inough.
he would lie Deeper and longer with the Swine in the mire. The covetous man (as the graven) never Says there is enough.
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Gods good giftes are without vse buried in him.
God's good Gifts Are without use buried in him.
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His arke and his chest may be filled, but his heart in the chest of his body can neuer be satisfied.
His Ark and his chest may be filled, but his heart in the chest of his body can never be satisfied.
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Honour, profite, pleasure, no earthly thing can content the heart of man. It is onely this Lord, this Sauiour, this Christ, which draweth mens hearts to heauen, and there fully satisfieth them.
Honour, profit, pleasure, no earthly thing can content the heart of man. It is only this Lord, this Saviour, this christ, which draws men's hearts to heaven, and there Fully Satisfieth them.
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The Israelites in the wildernesse did eate Manna and dranke of the water out of the rocke,
The Israelites in the Wilderness did eat Manna and drank of the water out of the rock,
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but hungred and thirsted, and died in the end.
but hungered and thirsted, and died in the end.
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But they which are fed with the true bread that came downe from heauen, and drinke of the water of life, they shall neuer be more a thirst, but shall haue eternall life.
But they which Are fed with the true bred that Come down from heaven, and drink of the water of life, they shall never be more a thirst, but shall have Eternal life.
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Christ Iesus is the euerflowing & ouerflowing well.
christ Iesus is the euerflowing & overflowing well.
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Blessed are they that hunger & thirst for him, for they shall be satisfied in him:
Blessed Are they that hunger & thirst for him, for they shall be satisfied in him:
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he is the pearle for which we must sell all and buy him.
he is the pearl for which we must fell all and buy him.
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He is our head, and with the serpent we must be wise to suffer losse in our bodies, in our goods, in our fame, in our liberties, in our liues,
He is our head, and with the serpent we must be wise to suffer loss in our bodies, in our goods, in our fame, in our Liberties, in our lives,
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so that we keepe our head safe.
so that we keep our head safe.
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Aeneas when Troy was won, hauing a grant (as all the citizens had) to carie away some one chiefe thing, which he made best account of, chose,
Aeneas when Troy was wone, having a grant (as all the Citizens had) to carry away Some one chief thing, which he made best account of, chosen,
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and tooke away Patrios Poenates, the gods of his countrey:
and took away Patriots Poenates, the God's of his country:
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preferring them before his father, his goods, or any other thing which might be of price with him.
preferring them before his father, his goods, or any other thing which might be of price with him.
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Which action of his, may teach vs in our desires and affections, to make choise of Christ,
Which actium of his, may teach us in our Desires and affections, to make choice of christ,
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and lift vp our hearts to him.
and lift up our hearts to him.
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He requireth in the Gospell, to be preferred before those things, which otherwise be of most value with vs. He that doth not forsake father and mother is not worthie of me.
He requires in the Gospel, to be preferred before those things, which otherwise be of most valve with us He that does not forsake father and mother is not worthy of me.
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He would not suffer one whom he called, to take his leaue of his friends at home,
He would not suffer one whom he called, to take his leave of his Friends At home,
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nor permit another to bury his father, a worke of humanitie and pietie. Hieronimus ad Heliodorum hath a worthie iudgement agreeable to this:
nor permit Another to bury his father, a work of humanity and piety. Jerome and Heliodorus hath a worthy judgement agreeable to this:
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licet à collo paruulus pendeat infans: licet vbera quibus te nutrierat, ostendat mater: licet in limine iaceat pater, vt te à Christo retardent: licet à Cologne paruulus pendeat infans: licet Udders quibus te nutrierat, ostendat mater: licet in limine iaceat pater, vt te à Christ retardent:
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abijciatur infans, contemne matrem, calcandus est pater: solum est pietatis genus in his fuisse crudelem. If thy young child hang about thy necke:abijciatur infans, contemn matrem, calcandus est pater: solum est pietatis genus in his Fuisse Cruel. If thy young child hang about thy neck:
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if thy mother shew her breasts wherewith she nursed thee, if thy father lye in the doore to stay thee frō following of Christ:
if thy mother show her breasts wherewith she nursed thee, if thy father lie in the door to stay thee from following of christ:
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cast from thee thy child, contemne thy mother, tread vpon thy father:
cast from thee thy child, contemn thy mother, tread upon thy father:
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ad Christi vexillum vola, flie to the banner of Christ to be his souldier and seruant:ad Christ vexillum vola, fly to the banner of christ to be his soldier and servant:
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it is pietie to be cruell in this case. Glaucus carieth the bell among all fooles for changing his golden armour for brasen harnesse.
it is piety to be cruel in this case. Glaucus Carrieth the bell among all Fools for changing his golden armour for brazen harness.
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The Israelites lothed Manna, and wished the onions and garlicke, the grosse diet of Egypt.
The Israelites loathed Manna, and wished the onions and garlic, the gross diet of Egypt.
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The Gergesens were more grieued for the losse of their swine, then glad of the presence of Christ:
The Gergesens were more grieved for the loss of their Swine, then glad of the presence of christ:
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nay they desire him to depart out of their coasts.
nay they desire him to depart out of their coasts.
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And all the sonnes of the earth these Terrigenae fratres may with the Athenians giue for their badge the grashopper, which is bred, liueth & dieth in the same groūd:
And all the Sons of the earth these Terrigenae Brothers may with the Athenians give for their badge the grasshopper, which is bred, lives & Dieth in the same ground:
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so their whole desire both in life and death is in earth: and as the grashopper hath wings, but flyeth not, sometimes she hoppeth vpward a litle,
so their Whole desire both in life and death is in earth: and as the grasshopper hath wings, but flies not, sometime she hoppeth upward a little,
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but presently falleth to the earth againe:
but presently falls to the earth again:
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so they haue some light, and short motions to goodnesse, but they returne to their old affections of the world, their portion is only in this life:
so they have Some Light, and short motions to Goodness, but they return to their old affections of the world, their portion is only in this life:
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for they loue vanitie more then truth, drosse then gold, earth then heauen, the world then him that made and redeemed the world, riches that rusteth,
for they love vanity more then truth, dross then gold, earth then heaven, the world then him that made and redeemed the world, riches that rusteth,
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before treasure that lasteth, trash and pelfe, not true wealth which maketh happie, anie earthly vncertaintie before this Sauiour the Lord Iesus Christ, the onely author of all felicitie.
before treasure that lasteth, trash and pelf, not true wealth which makes happy, any earthly uncertainty before this Saviour the Lord Iesus christ, the only author of all felicity.
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Those foules that feede grossely neuer flie high:
Those fowls that feed grossly never fly high:
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and they which feed their hearts with things below, can not haue their affections in heauen.
and they which feed their hearts with things below, can not have their affections in heaven.
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The Sunne draweth out of the sea the clearest water, leauing the grosse and dregs behind, which some thinke is the cause of the saltnesse of the sea:
The Sun draws out of the sea the Clearest water, leaving the gross and dregs behind, which Some think is the cause of the saltness of the sea:
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so the sonne of God draweth vp the harts of them that are pure, but leaueth below the earthly minded.
so the son of God draws up the hearts of them that Are pure, but Leaveth below the earthly minded.
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If Christ be deare vnto vs, if the day starre be risen in our hearts, if we find in our soules that Christ is a Lord, a Iesus, a Sauiour;
If christ be deer unto us, if the day star be risen in our hearts, if we find in our Souls that christ is a Lord, a Iesus, a Saviour;
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if the power of these offices take place in our consciences, it cannot be but our harts shal be with him.
if the power of these Offices take place in our Consciences, it cannot be but our hearts shall be with him.
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Gods spirit worketh this confession in vs, that with feeling we may say the Lord is Iesus,
God's Spirit works this Confessi in us, that with feeling we may say the Lord is Iesus,
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as Paule writeth, 1. Cor. 12.3. To speake the wordes without sence thereof is to no vse.
as Paul Writeth, 1. Cor. 12.3. To speak the words without sense thereof is to no use.
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The parrot vttereth wordes, but knoweth no meaning:
The parrot uttereth words, but Knoweth no meaning:
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but the godly do find with ioy, that Christ is the way by truth to life:
but the godly do find with joy, that christ is the Way by truth to life:
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the ladder by which they ascend to heauen: the good shepheard by whom they are safe:
the ladder by which they ascend to heaven: the good shepherd by whom they Are safe:
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the henne vnder whose wings they rest quietly. In him is their health, wealth, ioy, rest, felicitie:
the hen under whose wings they rest quietly. In him is their health, wealth, joy, rest, felicity:
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he is their treasure, and therefore their hearts are with him: whereby it commeth to passe, that they long for and desire his comming.
he is their treasure, and Therefore their hearts Are with him: whereby it comes to pass, that they long for and desire his coming.
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The first comming of Christ was long wished and most desired.
The First coming of christ was long wished and most desired.
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The holy fathers who with the eye of faith a farre off saw that day, reioyced, as Christ speaketh of Abraham:
The holy Father's who with the eye of faith a Far off saw that day, rejoiced, as christ speaks of Abraham:
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and when he was come, there was great gladnesse thereof. The Angell telleth the shepheards, that he brought tidings of great ioy to all people.
and when he was come, there was great gladness thereof. The Angel Telleth the shepherds, that he brought tidings of great joy to all people.
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The same night that he was borne there was great light, in token of comfort: but at his death there was darknesse vpon the day, in signe of sorow.
The same night that he was born there was great Light, in token of Comfort: but At his death there was darkness upon the day, in Signen of sorrow.
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The Sunne put on his mourning garment, and was ashamed to looke vpon that cruelty, which the sonnes of men were not afrayd to commit.
The Sun put on his mourning garment, and was ashamed to look upon that cruelty, which the Sons of men were not afraid to commit.
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If that first comming of Christ was so ioyful, which was but meane and simple, alone and solitarie:
If that First coming of christ was so joyful, which was but mean and simple, alone and solitary:
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when he came to stand at the barre to be iudged: when he gaue vs but the earnest of our saluation:
when he Come to stand At the bar to be judged: when he gave us but the earnest of our salvation:
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thrise more comfortable shall his second comming be, which shalbe in glorie, attended vpon with ten thousand of Saints and Angels:
thrice more comfortable shall his second coming be, which shall in glory, attended upon with ten thousand of Saints and Angels:
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when he shall sit him downe to iudge the wicked, & giue full possession of his kingdome to the elect.
when he shall fit him down to judge the wicked, & give full possession of his Kingdom to the elect.
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Then shall the sheepe be gathered into the fold, neuer to be in daunger of wandering, or of the wolfe:
Then shall the sheep be gathered into the fold, never to be in danger of wandering, or of the wolf:
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then shall the corne be inned into the barne, neuer to be shaken with the winde or weather againe:
then shall the corn be inned into the bairn, never to be shaken with the wind or weather again:
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then shall there be a Saboth, after which no work-day shal follow:
then shall there be a Sabbath, After which no workday shall follow:
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then shall be an euerlasting Iubilie, when all bondage shall cease, and the chosen shall enter to their inheritance, which neuer shall be taken from them.
then shall be an everlasting Jubilee, when all bondage shall cease, and the chosen shall enter to their inheritance, which never shall be taken from them.
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The hope of this day holdeth vp the heads of Gods children in the middest of infinite miseries of this life,
The hope of this day holds up the Heads of God's children in the midst of infinite misery's of this life,
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and sweeteneth the bitter tast of sundry afflictions in this world, and breedeth a sound ioy in the hearts of them that haue eyes to see so farre.
and sweeteneth the bitter taste of sundry afflictions in this world, and breeds a found joy in the hearts of them that have eyes to see so Far.
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August. Psal. 147. Quare non gaudes cum venerit iudicare te, qui venerit iudicari propter te? Why art thou not ioyfull of his comming to iudge thee, who came to be iudged for thee?August. Psalm 147. Quare non gaudes cum venerit iudicare te, qui venerit iudicari propter te? Why art thou not joyful of his coming to judge thee, who Come to be judged for thee?
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The carelesse carnall man hath no sence or sight of this day:
The careless carnal man hath no sense or sighed of this day:
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but as the oxe is fatted in the pasture, and the bird singeth sweetely, and feedeth without feare:
but as the ox is fatted in the pasture, and the bird sings sweetly, and feeds without Fear:
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and sodainly the one is carried to the slaughter, the other taken in the snare:
and suddenly the one is carried to the slaughter, the other taken in the snare:
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So the worldlings are drowned in securitie, and seldome thinke of, much lesse wish for the comming of this Sauiour.
So the worldlings Are drowned in security, and seldom think of, much less wish for the coming of this Saviour.
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Some fewe who are stong with sinne, and force the wrath of God against them, do tremble and feare at the remembrance of this day,
some few who Are stung with sin, and force the wrath of God against them, do tremble and Fear At the remembrance of this day,
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and wish it might either not be at all, or else be deferred:
and wish it might either not be At all, or Else be deferred:
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and some foolishly perswade themselues that it is farre, and say as the euill seruant doth in the Gospell, my maister will deferre his comming.
and Some foolishly persuade themselves that it is Far, and say as the evil servant does in the Gospel, my master will defer his coming.
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But the godly crie, Lord Iesus come quickly: nowe they are wardes, then shall they come to their owne:
But the godly cry, Lord Iesus come quickly: now they Are wards, then shall they come to their own:
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now they are in the skirmish, then shall they be in the victorie: now they are in the tempestuous sea, then shall they be in the quiet hauen:
now they Are in the skirmish, then shall they be in the victory: now they Are in the tempestuous sea, then shall they be in the quiet Haven:
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now in the heate of the day, then shall they be in the rest of the euening:
now in the heat of the day, then shall they be in the rest of the evening:
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now in place they are absent from Christ, though in affection they be present with him:
now in place they Are absent from christ, though in affection they be present with him:
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then shall they follow him whither soeuer he goeth:
then shall they follow him whither soever he Goes:
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nowe their life is hidde with Christ, but when Christ shall appeare, they also shall appeare with him in glorie.
now their life is hid with christ, but when christ shall appear, they also shall appear with him in glory.
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In the eight chapter to the Romanes and nineteenth verse, Paule saith, that all the creatures of God haue a feruent desire for the reuealing of the sonnes of God:
In the eight chapter to the Romans and nineteenth verse, Paul Says, that all the creatures of God have a fervent desire for the revealing of the Sons of God:
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much more should the sonnes of God them selues desire that day.
much more should the Sons of God them selves desire that day.
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In the fourteenth of the Reuelation, the word of God is likened to the sound of many waters, to the thunder, to harping with harpes,
In the fourteenth of the Revelation, the word of God is likened to the found of many waters, to the thunder, to harping with harps,
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because in the hearers it hath diuerse effectes, as this particular point which now I haue in hand.
Because in the hearers it hath diverse effects, as this particular point which now I have in hand.
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For when the comming of Christ to iudgement is spoken of, to carnall men it is an idle sound,
For when the coming of christ to judgement is spoken of, to carnal men it is an idle found,
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as if Neptune were mouing the sea: to other it is terrible and fearfull, as if Iupiter threwe his thunderbolt amongst them:
as if Neptune were moving the sea: to other it is terrible and fearful, as if Iupiter threw his thunderbolt among them:
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these be wounded, but want the medicine. But to the elect it is sweete musicke, as if Apollo played vpon his harpe.
these be wounded, but want the medicine. But to the elect it is sweet music, as if Apollo played upon his harp.
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I will iudge none, but the word which I speake will touch euery one:
I will judge none, but the word which I speak will touch every one:
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our owne consciences will accuse vs as carelesse, and fearfull of Christs comming, or excuse vs, as ioyfull therof.
our own Consciences will accuse us as careless, and fearful of Christ coming, or excuse us, as joyful thereof.
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Let euery one make choise of his companie, and sit him downe with his owne fellowes:
Let every one make choice of his company, and fit him down with his own Fellows:
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either with the carelesse, who neuer thinke of it, & their case is dangerous, vnlesse God reuiue them:
either with the careless, who never think of it, & their case is dangerous, unless God revive them:
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or among the fearfull, of whom there is no hope, vnlesse God heale and cure them:
or among the fearful, of whom there is no hope, unless God heal and cure them:
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or with the faithfull, who are in blessed state, because their redemption draweth neare.
or with the faithful, who Are in blessed state, Because their redemption draws near.
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This is the chaunge in the soules of the godly, which must go before that other of the body,
This is the change in the Souls of the godly, which must go before that other of the body,
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as Augustine saith, Anima debet prius resurgere per gratiam quam corpus resurgat ad gloriā:
as Augustine Says, Anima debet prius resurgere per gratiam quam corpus resurgat ad gloriā:
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the soule must rise againe in newnesse of life by the grace of God before the bodie shall rise to glorie.
the soul must rise again in newness of life by the grace of God before the body shall rise to glory.
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Of the which change of the bodie I will now intreate in the same order as I first pointed it out.
Of the which change of the body I will now entreat in the same order as I First pointed it out.
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Our bodies they are vile, base, full of infirmities:
Our bodies they Are vile, base, full of infirmities:
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and therefore in the Scriptures compared to weake & meane things, to grasse, to the flower of the field, Esa. 40. to dust and ashes, Gen. 18.27. to houses of clay, Iob. 4.19 to earthly houses of this tabernacle, 2. Cor. 5.1.
and Therefore in the Scriptures compared to weak & mean things, to grass, to the flower of the field, Isaiah 40. to dust and Ashes, Gen. 18.27. to houses of clay, Job 4.19 to earthly houses of this tabernacle, 2. Cor. 5.1.
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Our bodies when they are young, are weake twigges, when they are olde, are doting trees, in the best age as vessels of glasse,
Our bodies when they Are young, Are weak twigs, when they Are old, Are doting trees, in the best age as vessels of glass,
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yea more brittle as Augustine saith:
yea more brittle as Augustine Says:
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for by carefull looking vnto, glasses are kept a long time after their death who made them and vsed them.
for by careful looking unto, glasses Are kept a long time After their death who made them and used them.
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Euerie creature liueth of his owne:
Every creature lives of his own:
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but man for the maintenance of his vile bodie, hath a licence to begge, and craueth the helpe of euerie creature. The Sunne lendeth him light: the ayre breath: the water drinke:
but man for the maintenance of his vile body, hath a licence to beg, and craveth the help of every creature. The Sun dares him Light: the air breath: the water drink:
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the beastes, birds and fishes, and foules feed him with their flesh, and cloath him with their haire, wooll and skin.
the beasts, Birds and Fish, and fowls feed him with their Flesh, and cloth him with their hair, wool and skin.
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The rich man in the Gospell, who was cloathed in purple, whence had he it but of the sheepes fleece for the matter,
The rich man in the Gospel, who was clothed in purple, whence had he it but of the Sheep fleece for the matter,
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and of the shell fish for the colour? His fine linnen, which nowe beareth all the viewe for bands like windmill sailes, which may not vnfitly be so termed,
and of the shell Fish for the colour? His fine linen, which now bears all the view for bans like windmill sails, which may not unfitly be so termed,
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because mens heads are caried about with euerie wind and blast of vanitie:
Because men's Heads Are carried about with every wind and blast of vanity:
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whence and what is it but the barke and as it were the skin of the line and flaxe.
whence and what is it but the bark and as it were the skin of the line and flax.
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The silke wherein euen meane persons do ruffle, is but the excrements of the wormes.
The silk wherein even mean Persons do ruffle, is but the excrements of the worms.
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The golde and pearles wherewith this bodie is attyred, are the guts and bowels of the earth:
The gold and Pearls wherewith this body is attired, Are the guts and bowels of the earth:
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yea some do borrow the haire of the dead.
yea Some do borrow the hair of the dead.
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We came naked into this world, and should so continue if we had not help of the creatures, who lend vs their feathers to couer vs,
We Come naked into this world, and should so continue if we had not help of the creatures, who lend us their Feathers to cover us,
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as in the end naked we must returne to the earth.
as in the end naked we must return to the earth.
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They that be come of noble houses, borne of honorable parents, descended of the kings stocke and blood royal,
They that be come of noble houses, born of honourable Parents, descended of the Kings stock and blood royal,
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yet haue their bodies vile, as Paul here meaneth, as subiect to diseases, as needing all helps for health,
yet have their bodies vile, as Paul Here means, as Subject to diseases, as needing all helps for health,
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as vnable to endure labour, heate, cold, to abide hunger, thirst, as vnable to want sleepe, rest, as other men.
as unable to endure labour, heat, cold, to abide hunger, thirst, as unable to want sleep, rest, as other men.
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Therefore if they that be great haue their bodies vile, much more we that be wormes and no men.
Therefore if they that be great have their bodies vile, much more we that be worms and no men.
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Alexander was perswaded by flatterers, that he was the sonne of Iupiter, a god and no man:Alexander was persuaded by Flatterers, that he was the son of Iupiter, a god and no man:
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but by want of sleepe when he was wearie, and by smart of body when he was wounded, confessed that he was mortall as others be.
but by want of sleep when he was weary, and by smart of body when he was wounded, confessed that he was Mortal as Others be.
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The same Alexander with a proud minde sayling vp Nilus, intending to find the spring thereof, which yet neuer could be knowen, was perswaded by an old man to returne, who gaue him a pearle of this propertie, that being layd in ballance with anie mettall, it was to heauy,
The same Alexander with a proud mind sailing up Nilus, intending to find the spring thereof, which yet never could be known, was persuaded by an old man to return, who gave him a pearl of this property, that being laid in balance with any mettle, it was to heavy,
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but couering it with dust, a feather was heauier then it.
but covering it with dust, a feather was Heavier then it.
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By which was meant, that Alexander him selfe, who in his life time was too strong & mightie for all the world, being dead was as weake as other men.
By which was meant, that Alexander him self, who in his life time was too strong & mighty for all the world, being dead was as weak as other men.
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So that sicknesse and death, are incident to the greatest of all: whereby is plaine, how vile and base our bodies are.
So that sickness and death, Are incident to the greatest of all: whereby is plain, how vile and base our bodies Are.
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This cutteth downe the pride of all the world, where euerie man kisseth his owne handes,
This cutteth down the pride of all the world, where every man Kisses his own hands,
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and thinketh too well of him selfe for his birth, strength, youth, beautie.
and Thinketh too well of him self for his birth, strength, youth, beauty.
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We must remember that we were made of the slime of the earth, and must returne to the dust:
We must Remember that we were made of the slime of the earth, and must return to the dust:
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euen the best and highest of vs all must confesse as Iob. 17.13. The graue shall be my house:
even the best and highest of us all must confess as Job 17.13. The graven shall be my house:
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I shall make my bed in the darke:
I shall make my Bed in the dark:
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I shall say to corruption, thou art my father, and to the wormes, you are my sister and mother.
I shall say to corruption, thou art my father, and to the worms, you Are my sister and mother.
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There is an old riddle, what should be both the mother and the daughter: the answer is of the ise:
There is an old riddle, what should be both the mother and the daughter: the answer is of the i'm:
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but it may as well be said of the bodies of men which are made of the dust, and shall thither returne againe.
but it may as well be said of the bodies of men which Are made of the dust, and shall thither return again.
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The consideration that our bodies are vile, should take away that too much curiositie to attire and pamper the bodie:
The consideration that our bodies Are vile, should take away that too much curiosity to attire and pamper the body:
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which commonly is in them that thinke too wel of them selues, deeming their bodies to be too good to be fed but with dainties,
which commonly is in them that think too well of them selves, deeming their bodies to be too good to be fed but with dainties,
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or cloathed but with costly apparell. The winde may not blowe vpon them, nor the sunne shine vpon them.
or clothed but with costly apparel. The wind may not blow upon them, nor the sun shine upon them.
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Our beginning is base of the earth: our abode here is full of vncertaine prosperitie or sundrie miseries: our end is most vile.
Our beginning is base of the earth: our Abided Here is full of uncertain Prosperity or sundry misery's: our end is most vile.
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We must die like the beastes as Dauid saith Psal. 49.12. This is the state of our bodies before they be chaunged and made like to the glorious bodie of Christ.
We must die like the beasts as David Says Psalm 49.12. This is the state of our bodies before they be changed and made like to the glorious body of christ.
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Some sight of this glorie Peter saw when Christ was transfigured, Mat. 17.2. His face did shine as the sunne, and his clothes were white as the light.
some sighed of this glory Peter saw when christ was transfigured, Mathew 17.2. His face did shine as the sun, and his clothes were white as the Light.
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Of this Daniell speaketh in the twelfe chapter & third verse. They that be wise shall shine as the brightnesse of the firmament:
Of this Daniell speaks in the twelfe chapter & third verse. They that be wise shall shine as the brightness of the firmament:
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and they that turne many to righteousnesse, shall shine as the starres for euer and euer. 1. Cor. 15.43. the Apostle saith, they rise in incorruption, in glorie, in power, a spirituall bodie.
and they that turn many to righteousness, shall shine as the Stars for ever and ever. 1. Cor. 15.43. the Apostle Says, they rise in incorruption, in glory, in power, a spiritual body.
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He that looked vpon Ierusalem, as it is described in the Scriptures, shall see the houses, gates, walles, strong and faire:
He that looked upon Ierusalem, as it is described in the Scriptures, shall see the houses, gates, walls, strong and fair:
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yet made of timber, stone, and ordinarie matter.
yet made of timber, stone, and ordinary matter.
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But the new Ierusalem in the Reuelation is most glorious, the walles of Iaspir, the foundations of precious stones, the gates of pearles, the pauement of pure gold.
But the new Ierusalem in the Revelation is most glorious, the walls of Inspire, the foundations of precious stones, the gates of Pearls, the pavement of pure gold.
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For our capacitie the spirit of God doth thus set foorth the difference betwixt things in this life,
For our capacity the Spirit of God does thus Set forth the difference betwixt things in this life,
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and things in that better life. And the like difference there is in our bodies. Now they are but shadowes, but then they shall be as the sunne:
and things in that better life. And the like difference there is in our bodies. Now they Are but shadows, but then they shall be as the sun:
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now they are simplemen, then they shall be as the Angels of God:
now they Are simplemen, then they shall be as the Angels of God:
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now they are as cloudes, some higher some lower, some brighter some darker, as mens places differ in the world,
now they Are as Clouds, Some higher Some lower, Some Brighter Some Darker, as men's places differ in the world,
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but all hanging vncertainly in the aire, then shall they be as the starres in the heauens:
but all hanging uncertainly in the air, then shall they be as the Stars in the heavens:
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now they are as gold in the mine mingled with the earth, then they shall be purified seuen times in the fire:
now they Are as gold in the mine mingled with the earth, then they shall be purified seuen times in the fire:
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now our bodies are vile, then made like the glorious bodie of Christ.
now our bodies Are vile, then made like the glorious body of christ.
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Then all teares shall be wiped away, all infirmitie shall cease, all deformitie shal haue an end.
Then all tears shall be wiped away, all infirmity shall cease, all deformity shall have an end.
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There shalbe health without sicknesse, strength without weaknesse, pleasure without paine, youth without olde age.
There shall health without sickness, strength without weakness, pleasure without pain, youth without old age.
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Rest shall not be needfull, for there shall be no labour, there shall be felicitie with certaintie,
Rest shall not be needful, for there shall be no labour, there shall be felicity with certainty,
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and life without the reach and gunshot of death: now our bodies are vile, then like the glorious bodie of Christ.
and life without the reach and gunshot of death: now our bodies Are vile, then like the glorious body of christ.
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Let vs not therefore be dismayed in the sundrie daungers:
Let us not Therefore be dismayed in the sundry dangers:
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nor let not our hearts faile and fall in the most grieuous sicknesse of the bodie, which can but last for a time, neither can it bring destruction.
nor let not our hearts fail and fallen in the most grievous sickness of the body, which can but last for a time, neither can it bring destruction.
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It may ouerthrowe the bodie into the graue, and there death shal haue dominion for a season:
It may overthrown the body into the graven, and there death shall have dominion for a season:
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but at the last our bodies shall be taken out of the power of death, and made like to Christs glorious bodie.
but At the last our bodies shall be taken out of the power of death, and made like to Christ glorious body.
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This account the Martyrs of God haue made:
This account the Martyrs of God have made:
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Quid si tyrannus sit interfector corporis mei cum Deus sit susceptor animae, & erit restitutor corporis mei? Quid si membra laceret inimicus cum capillos annumeret Deus? What if the tyrant kill my bodie seeing that God will receiue my soule,Quid si tyrannus sit interfector corporis mei cum Deus sit susceptor Spirits, & erit restitutor corporis mei? Quid si membra laceret Inimicus cum capillos annumeret Deus? What if the tyrant kill my body seeing that God will receive my soul,
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and will also restore my bodie? What if the enemie teare in peeces my members, seeing God hath numbred the haires of my head? The bloodie hand of cruell tyrants may wast and rend a sunder the bodies of Gods people:
and will also restore my body? What if the enemy tear in Pieces my members, seeing God hath numbered the hairs of my head? The bloody hand of cruel Tyrants may wast and rend a sunder the bodies of God's people:
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but they shall be gathered together againe by the will and power of God: which two causes working together, will performe a harder matter then this.
but they shall be gathered together again by the will and power of God: which two Causes working together, will perform a harder matter then this.
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For if God were willing and not able, or of power but not willing, then some doubt might be made of this change.
For if God were willing and not able, or of power but not willing, then Some doubt might be made of this change.
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But he is both willing and able to make this chaunge of our vile bodies, to make them like to the glorious bodie of Christ.
But he is both willing and able to make this change of our vile bodies, to make them like to the glorious body of christ.
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That God is willing, both authority of Scriptures and reason agreeing thereunto doth warrant vnto vs. Esa. 26.19. Thy dead men shall liue, euen with my bodie shall they arise:
That God is willing, both Authority of Scriptures and reason agreeing thereunto does warrant unto us Isaiah 26.19. Thy dead men shall live, even with my body shall they arise:
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awake and sing ye that sleepe in the dust:
awake and sing you that sleep in the dust:
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for thy deaw is as the deaw of herbes, and the earth shall cast out her dead. Ezech. 37.14. I wil open your graues, and bring you foorth of your sepulchers. Ioh. 5.28.
for thy dew is as the dew of herbs, and the earth shall cast out her dead. Ezekiel 37.14. I will open your graves, and bring you forth of your sepulchers. John 5.28.
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The houre shall come when all they that are in the graues, shall heare the voyce of the Sonne of God, and shall come foorth. 1. Thess. 4.14.
The hour shall come when all they that Are in the graves, shall hear the voice of the Son of God, and shall come forth. 1. Thess 4.14.
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If we beleeue that Iesus is dead and risen: euen so they that beleeue in Iesus will God bring with him.
If we believe that Iesus is dead and risen: even so they that believe in Iesus will God bring with him.
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1. Corinth. 15. There is a iust treatise of this matter, and manie reasons alledged why the dead should rise againe.
1. Corinth. 15. There is a just treatise of this matter, and many Reasons alleged why the dead should rise again.
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Many mischieuous inconueniences and inconuenient mischiefes doe followe the denying or doubting hereof: as that Christ is not risen:
Many mischievous inconveniences and inconvenient mischiefs do follow the denying or doubting hereof: as that christ is not risen:
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that Paule had preached an vntruth: that the people had beleeued an vntruth: that the Apostles had bene false witnesses.
that Paul had preached an untruth: that the people had believed an untruth: that the Apostles had be false Witnesses.
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Againe, that their sinnes were not taken away: that the dead are vtterly perished: that to hope in Christ is most miserable.
Again, that their Sins were not taken away: that the dead Are utterly perished: that to hope in christ is most miserable.
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For fiducia Christianorum est resurrectio mortuorum: the trust of Christians is the resurrection of the dead, as Tertullian saith.
For Fiducia Christians est Resurrection Mortuorum: the trust of Christians is the resurrection of the dead, as Tertullian Says.
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Besides Christ is primitiae resurgentium, the first frutes of them that rise againe: and by his resurrection hath sanctified all the elect thereunto.
Beside christ is primitiae resurgentium, the First fruits of them that rise again: and by his resurrection hath sanctified all the elect thereunto.
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Whatsoeuer Adam hath lost, Christ hath restored:
Whatsoever Adam hath lost, christ hath restored:
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but Adam lost life, and by his sinne brought in death, which Christ hath vanquished in his death.
but Adam lost life, and by his sin brought in death, which christ hath vanquished in his death.
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Farther, the beginners in religion, when their death approched, made hast to be baptized:
Farther, the beginners in Religion, when their death approached, made hast to be baptised:
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not that their bodies might be washed cleane for the graue, but rather cleansed against the happie day of the resurrection;
not that their bodies might be washed clean for the graven, but rather cleansed against the happy day of the resurrection;
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as Epiphanius in Corinthianos expoundeth that point. Lastly, the godly endure persecution to no purpose if there be no rising againe.
as Epiphanius in Corinthianos expoundeth that point. Lastly, the godly endure persecution to no purpose if there be no rising again.
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The name and nature of death doth proue the resurrection. For it is a sleepe, and so named many times in the Scriptures: as 1. Thessal. 4.13. Brethren I would not haue you ignorant concerning them that sleepe, that you sorrow not as they which haue no hope.
The name and nature of death does prove the resurrection. For it is a sleep, and so nam many times in the Scriptures: as 1. Thessal. 4.13. Brothers I would not have you ignorant Concerning them that sleep, that you sorrow not as they which have no hope.
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August. epist. 120. cap. 32. Quinque virgines fatuae & quinque sapientes dormierunt, id est, moriebantur: mors enim in Scripturis dicitur somnus propter resurrectionem velut euigilationem. August. Epistle. 120. cap. 32. Quinque Virgins fatuae & Quinque Wise dormierunt, id est, moriebantur: mors enim in Scriptures dicitur somnus propter resurrectionem velut euigilationem.
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The fiue foolish virgins and the fiue wise slept: that is, died:
The fiue foolish Virgins and the fiue wise slept: that is, died:
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for death in the Scriptures is called sleepe, and in respect of the resurrection, as it were an awaking againe.
for death in the Scriptures is called sleep, and in respect of the resurrection, as it were an awaking again.
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Death is a sweet sleep without dreams as Socrates named it: not an euerlasting sleepe as Secundus the Philosopher said to Adrianus the Emperor.
Death is a sweet sleep without dreams as Socrates nam it: not an everlasting sleep as Secundus the Philosopher said to Adrianus the Emperor.
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It may be called a brasen sleep, a strong & a long sleepe, for so Homer thinketh of it.
It may be called a brazen sleep, a strong & a long sleep, for so Homer Thinketh of it.
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That which Christ spake of the rulers daughter, may be truly affirmed of all them that be departed out of this life;
That which christ spoke of the Rulers daughter, may be truly affirmed of all them that be departed out of this life;
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that they are not dead, but fallen a sleepe, and at the last day shall rise againe.
that they Are not dead, but fallen a sleep, and At the last day shall rise again.
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The places of buriall for this cause are called caemeteria, of which men would not haue such care if there should be no resurrection.
The places of burial for this cause Are called caemeteria, of which men would not have such care if there should be no resurrection.
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Olde father Iacob vpon his death bed in Egypt, maketh his sonne to burie him in the holy land:
Old father Iacob upon his death Bed in Egypt, makes his son to bury him in the holy land:
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and Ioseph at his death giueth commaundement to his brethren to carrie away his bones.
and Ioseph At his death gives Commandment to his brothers to carry away his bones.
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Which desire of theirs was partly to be free from that idolatrous nation euen when they were dead:
Which desire of theirs was partly to be free from that idolatrous Nation even when they were dead:
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but chiefly it shewed the hope of this change. Tobias is commended for burying the dead:
but chiefly it showed the hope of this change. Tobias is commended for burying the dead:
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and Christ sayd, that the woman who annointed his bodie to buriall, should be spoken off in all the world.
and christ said, that the woman who anointed his body to burial, should be spoken off in all the world.
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The men of Iabes Gilead shewed mercie vpon Saul and Ionathan, in burying their bodies. Talia pietatis officia ad mortuorum corpora pertinent propter fidem resurrectionis astruendam.
The men of Jabesh Gilead showed mercy upon Saul and Ionathan, in burying their bodies. Talia pietatis Offices ad Mortuorum corpora pertinent propter fidem resurrectionis astruendam.
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Aug. 1. de Ciuit. Dei. cap. Aug. 1. de Civil Dei. cap.
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13. Such duties of godlinesse do appertaine to the dead, in token that we beleeue the resurrection.
13. Such duties of godliness do appertain to the dead, in token that we believe the resurrection.
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The iustice of God requireth this, that the bodies of men, hauing bene partners in well or euill doing with the soule in this life, should be partners in reward or punishment after this life.
The Justice of God requires this, that the bodies of men, having be partners in well or evil doing with the soul in this life, should be partners in reward or punishment After this life.
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The hand which is open to receiue bribes, the foote which is swift to shed blood, the tongue that speaketh proud things, the eyes that behold vanitie, the eares that are open doores to let in vnchast talke, the minde a nest of wicked imaginations, the head that deuiseth mischiefe and euill, the heart which boyleth in lust and malicious reuenge:
The hand which is open to receive Bribes, the foot which is swift to shed blood, the tongue that speaks proud things, the eyes that behold vanity, the ears that Are open doors to let in unchaste talk, the mind a nest of wicked Imaginations, the head that devises mischief and evil, the heart which boileth in lust and malicious revenge:
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euery part with the whole which is a fellow with the soule in sinning, shall beare companie in the punishment.
every part with the Whole which is a fellow with the soul in sinning, shall bear company in the punishment.
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Contrariwise, those bodies which haue borne the heate and burthen of the day: shall haue part of the penie and wages.
Contrariwise, those bodies which have born the heat and burden of the day: shall have part of the penny and wages.
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The Hebrue Doctors haue made plaine this by a parable deuised in this sort:
The Hebrew Doctors have made plain this by a parable devised in this sort:
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A man planted a vineyard, and hauing cause to go from home, was carefull to leaue such watchmen as might keepe it safe from strangers,
A man planted a vineyard, and having cause to go from home, was careful to leave such watchmen as might keep it safe from Strangers,
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and such as should not deceiue him them selues:
and such as should not deceive him them selves:
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therefore he appointed two, the one was blind, but strong of his limbes, the other had his sight but was a creeple.
Therefore he appointed two, the one was blind, but strong of his limbs, the other had his sighed but was a creeple.
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In the absence of their maister, they conferred how to deceiue him:
In the absence of their master, they conferred how to deceive him:
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and craftily the blind tooke the lame man vpon his backe, and got of the frute.
and craftily the blind took the lame man upon his back, and god of the fruit.
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At the returne of their Maister, he found out their subtilty, that they had ioyned their labour together,
At the return of their Master, he found out their subtlety, that they had joined their labour together,
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and so he punished them both together. Man standeth of two partes: the bodie is blinde, but strong to commit sin:
and so he punished them both together. Man Stands of two parts: the body is blind, but strong to commit since:
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the soule hath his sight & knowledge, but vnable to worke outward wickednesse:
the soul hath his sighed & knowledge, but unable to work outward wickedness:
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but both helpe forward to sinne, and therefore in iustice must abide the punishment. 2. Cor. 4.18. We must all appeare before the iudgement seate of God, that euery man may receiue the things which he hath done in his bodie whether they be good or euill.
but both help forward to sin, and Therefore in Justice must abide the punishment. 2. Cor. 4.18. We must all appear before the judgement seat of God, that every man may receive the things which he hath done in his body whither they be good or evil.
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The infinite goodnesse of God to his people, nor the vp heaped measure of his seueritie against the vngodly, could not be shewed,
The infinite Goodness of God to his people, nor the up heaped measure of his severity against the ungodly, could not be showed,
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if this chaunge should not be.
if this change should not be.
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For now the ioy of the elect and paine of the wicked, is but as a dreame to that which shalbe. Esa. 61.7.
For now the joy of the elect and pain of the wicked, is but as a dream to that which shall. Isaiah 61.7.
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For your shame you shal receiue double; euerlasting ioy shalbe vnto you. Which place Lyra and the enterlined glosse expound of ioy of soule and bodie.
For your shame you shall receive double; everlasting joy shall unto you. Which place Lyram and the enterlined gloss expound of joy of soul and body.
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The truth of God cannot stand if this chaunge should not be.
The truth of God cannot stand if this change should not be.
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For he hath promised to raise vs vp at the last day, and that not one haire of our head shall perish:
For he hath promised to raise us up At the last day, and that not one hair of our head shall perish:
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Luke 14. When thou makest a feast call the poore, lame, &c. who cannot reward thee,Luke 14. When thou Makest a feast call the poor, lame, etc. who cannot reward thee,
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but it shalbe recompenced at the resurrection of the iust.
but it shall recompensed At the resurrection of the just.
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The last enemie that shall be destroyed is death. 1. Cor. 15. And lest death might alleadge prescription, God hath in all times of the world hindered his possession,
The last enemy that shall be destroyed is death. 1. Cor. 15. And lest death might allege prescription, God hath in all times of the world hindered his possession,
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and taken from him the bodie of some, to shew that he had title & right vnto them.
and taken from him the body of Some, to show that he had title & right unto them.
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As in the time of nature he tooke Enoch: in the time of the Lawe, he tooke away Helias: in the time of Christ, he tooke our Sauiour.
As in the time of nature he took Enoch: in the time of the Law, he took away Elias: in the time of christ, he took our Saviour.
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To conclude this point, the authoritie of the Scriptures, the reasons of the Apostle, the name of death to be sleepe, the maner of buriall, the iustice, mercie and truth of God:
To conclude this point, the Authority of the Scriptures, the Reasons of the Apostle, the name of death to be sleep, the manner of burial, the Justice, mercy and truth of God:
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are strong chaines to binde vs to beleeue:
Are strong chains to bind us to believe:
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and are sure proppes to vphold this maine piller of our faith, that our bodies shall be changed.
and Are sure props to uphold this main pillar of our faith, that our bodies shall be changed.
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By these it is euident that God is willing as his power is answerable therunto.
By these it is evident that God is willing as his power is answerable thereunto.
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God hath giuen to his creatures some portion of his power, whereby things are brought to passe which shadow out this change, which by his owne arme he will bring to passe.
God hath given to his creatures Some portion of his power, whereby things Are brought to pass which shadow out this change, which by his own arm he will bring to pass.
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The Lyon being long absent from his whelpes, because in due time he could not find his pray, finding them dead, roareth in his caue, and reuiueth them againe.
The lion being long absent from his whelps, Because in due time he could not find his prey, finding them dead, roareth in his cave, and reviveth them again.
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The Pellicane by her blood quickeneth her young ones.
The Pelican by her blood Quickeneth her young ones.
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Lactantius worthely describeth the maner of the Phoenix death and birth againe out of her owne ashes.Lactantius worthily Describeth the manner of the Phoenix death and birth again out of her own Ashes.
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The fire lyeth hid in the flint stone, yet a small force will make it appeare.
The fire lies hid in the flint stone, yet a small force will make it appear.
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The sunne setteth and riseth againe: the moone waineth, and renueth her light: trees are cut downe, yet they spring afresh:
The sun sets and Riseth again: the moon waineth, and Reneweth her Light: trees Are Cut down, yet they spring afresh:
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the herbes wither in the winter season, but are greene againe in the sommer time.
the herbs wither in the winter season, but Are green again in the summer time.
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The whole course of nature telleth vs that we shall die, and putteth vs in hope of our rising againe.
The Whole course of nature Telleth us that we shall die, and putteth us in hope of our rising again.
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Our nayles being pared, our haire being cut off, yet they increase and growe againe.
Our nails being pared, our hair being Cut off, yet they increase and grow again.
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If the dead part of our bodie be restored by the ordinarie power of God in nature:
If the dead part of our body be restored by the ordinary power of God in nature:
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much more shall the bodies of men be restored by the mightie power of God.
much more shall the bodies of men be restored by the mighty power of God.
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What if our bodies be consumed to ashes in the fire, dryed in shew to nothing in the aire, rotten to dust in the earth, swallowed vp of fishes in the sea, those fishes taken and eaten of men, those men deuoured of wild beastes, those beasts made a pray to rauenous foules:
What if our bodies be consumed to Ashes in the fire, dried in show to nothing in the air, rotten to dust in the earth, swallowed up of Fish in the sea, those Fish taken and eaten of men, those men devoured of wild beasts, those beasts made a prey to ravenous fowls:
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Disperse as farre as may be by imagination, the partes of mans body: yet shall this mightie power of God call them together againe. Aug. de Ciuitate Dei, lib.
Disperse as Far as may be by imagination, the parts of men body: yet shall this mighty power of God call them together again. Aug. de Ciuitate Dei, lib.
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22. cap. 20. Absit vt aliquis sinus naturae ita recipiat aliquid subtractum à sensibus nostris, vt omnino creatoris aut lateat scientiam, aut effugiat potestatem.
22. cap. 20. Absit vt aliquis sinus naturae ita recipiat Aliquid subtractum à sensibus nostris, vt Omnino Creatoris Or lateat scientiam, Or effugiat potestatem.
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God forbid that any secret place should be thought so to hide any thing remoued from our senses, that it can either be kept from the knowledge of the creator, or auoyd his power.
God forbid that any secret place should be Thought so to hide any thing removed from our Senses, that it can either be kept from the knowledge of the creator, or avoid his power.
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For this cause the sea is sayd to giue vp her dead, Apoc. 20.13. because the bodies that perish there, are least like to be restored.
For this cause the sea is said to give up her dead, Apocalypse 20.13. Because the bodies that perish there, Are least like to be restored.
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But looke howe easie it is for the husbandman by his seruants to gather the wheate into his barne:
But look how easy it is for the husbandman by his Servants to gather the wheat into his bairn:
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so easie it is for God by his Angels, to bring all people before him.
so easy it is for God by his Angels, to bring all people before him.
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The potter can make a new vessell of the same lumpe of clay if the first fashion dislike him:
The potter can make a new vessel of the same lump of clay if the First fashion dislike him:
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much more is God able, out of their dust to raise againe our dead bodies. As the Captaine by the sound of his trumpet doth awake his souldiers:
much more is God able, out of their dust to raise again our dead bodies. As the Captain by the found of his trumpet does awake his Soldiers:
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so the trumpe shall blowe, and the dead shall rise: for all shall heare that great voyce, whereof Chrysostome thus speaketh:
so the trump shall blow, and the dead shall rise: for all shall hear that great voice, whereof Chrysostom thus speaks:
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Verè vox magna est quae petras scindit, monumenta frangit, vniuersos mortuos resurgere facit, & ad iudicium ire compellit. Vere vox Magna est Quae petras scindit, monumenta Frangit, Universos Mortuos resurgere facit, & ad iudicium ire compellit.
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It is surely a great or strong voyce, that cleaueth the rockes, that breaketh tombs, that raiseth the dead,
It is surely a great or strong voice, that cleaveth the Rocks, that breaks tombs, that Raiseth the dead,
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and that draweth men to iudgement. Shall napkins be brought from Paules bodie to the sicke, and diseases depart from them:
and that draws men to judgement. Shall napkins be brought from Paul's body to the sick, and diseases depart from them:
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shall the shadow of Peter helpe the weake and sicke: shall Elizeus thinke by sending his staffe to reuiue the Sunamites sonne:
shall the shadow of Peter help the weak and sick: shall Elisha think by sending his staff to revive the Shunamites son:
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shal the sayd Elizeus bones giue life to a dead corps cast into his graue? And shall not the mightie power of God change these vile bodies,
shall the said Elisha bones give life to a dead corpse cast into his graven? And shall not the mighty power of God change these vile bodies,
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and make them like the glorious body of Christ? Aarons rod had leaues, bloomes and almonds:
and make them like the glorious body of christ? Aaron's rod had leaves, blooms and almonds:
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Moyses staffe was made a liuing serpent: Sara her dead wōbe was mother to a sonne.
Moses staff was made a living serpent: Sarah her dead womb was mother to a son.
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These saith Epiphanius lib. 1. haeres. 9. are some tokens of the resurrection.
These Says Epiphanius lib. 1. haeres. 9. Are Some tokens of the resurrection.
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The graue may be the mother of the sonnes of the resurrection, hauing this great power of God to strengthen it.
The graven may be the mother of the Sons of the resurrection, having this great power of God to strengthen it.
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The Behemoth is a huge beast vpō the land:
The behemoth is a huge beast upon the land:
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his bones are like staues of brasse, and his litle bones are like staues of iron:
his bones Are like staves of brass, and his little bones Are like staves of iron:
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the trees and reedes are too low to couer him: the riuer Iordan seemeth not enough for him to drinke.
the trees and redes Are too low to cover him: the river Iordan seems not enough for him to drink.
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The Leuiathan is a monstrous fish in the sea: out of his mouth go sparkes and lampes of fire:
The Leviathan is a monstrous Fish in the sea: out of his Mouth go sparks and lamps of fire:
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his heart is as strong as the stone, and as hard as the neather milstone: he esteemeth brasse as straw, and iron as rotten wood. Iob. 40.
his heart is as strong as the stone, and as hard as the nether millstone: he esteems brass as straw, and iron as rotten wood. Job 40.
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If there be such power in the creatures, farre more in the creator. Christ commandeth the windes and the sea, and they obey him:
If there be such power in the creatures, Far more in the creator. christ commands the winds and the sea, and they obey him:
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he chargeth a legion of vncleane spirites, and they departe at his word:
he charges a legion of unclean spirits, and they depart At his word:
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he wrastleth with death and taketh a fall, and is caried prisoner into the graue, which is the strongest hold and castle of death:
he wrestleth with death and Takes a fallen, and is carried prisoner into the graven, which is the Strongest hold and castle of death:
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but he bursteth his bandes, and breaketh open the gates, and taketh away the power of death,
but he bursteth his bands, and breaks open the gates, and Takes away the power of death,
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and will in the end vtterly vanquish it.
and will in the end utterly vanquish it.
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Christ raised the rulers daughter in the house, and the widowes sonne carried out to be buried,
christ raised the Rulers daughter in the house, and the Widows son carried out to be buried,
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and Lazarus which had lyen fower dayes in the graue.
and Lazarus which had lyen fower days in the graven.
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For with him it is all one to restore to life, them that haue bene lately or long dead.
For with him it is all one to restore to life, them that have be lately or long dead.
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For as the beame of the eye discerneth in like space, things that be neare and things farre off:
For as the beam of the eye discerneth in like Molle, things that be near and things Far off:
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so doth the power of God in this case. August. Epist. 49. vseth this comparison.
so does the power of God in this case. August. Epistle 49. uses this comparison.
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The garments of the Israelites waxed not old, neither were their shoes worne in 40. yeares.
The garments of the Israelites waxed not old, neither were their shoes worn in 40. Years.
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This was done by the prouidence of God for that people:
This was done by the providence of God for that people:
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neither shall the bodies of men by death and corruption be so wasted, but the Lord by his power shall renew them.
neither shall the bodies of men by death and corruption be so wasted, but the Lord by his power shall renew them.
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God can of the stones raise vp children vnto Abraham: farre more easie is it to raise our bodies againe out of their owne dust.
God can of the stones raise up children unto Abraham: Far more easy is it to raise our bodies again out of their own dust.
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It is possible with God that a cammell or a cable be drawen through the eye of a needle:
It is possible with God that a camel or a cable be drawn through the eye of a needle:
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therefore death can not shut vp the graue so close, but God will and can draw out thence these our vile bodies,
Therefore death can not shut up the graven so close, but God will and can draw out thence these our vile bodies,
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and make them like the glorious bodie of Christ.
and make them like the glorious body of christ.
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If one Angell in one night can bring downe to death 185000. of the greatest men in Senacheribs armie:
If one Angel in one night can bring down to death 185000. of the greatest men in Senacheribs army:
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shall not infinite thousands of Angels call from death all the world, hauing this vanquishing power working with them? To winde vp all:
shall not infinite thousands of Angels call from death all the world, having this vanquishing power working with them? To wind up all:
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it was harder for God to make woman of the ribbe of man, to make man of the slime of the earth, to make the earth, the heauen,
it was harder for God to make woman of the rib of man, to make man of the slime of the earth, to make the earth, the heaven,
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and all in them both and betweene them both of nothing, then to raise vp man out of his owne dust:
and all in them both and between them both of nothing, then to raise up man out of his own dust:
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which if our eyes cannot see, nor our vnderstanding conceiue, nor our reason reach vnto:
which if our eyes cannot see, nor our understanding conceive, nor our reason reach unto:
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yet our faith will apprehend it, being founded vpon the wil of God declared in his word,
yet our faith will apprehend it, being founded upon the will of God declared in his word,
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and grounded vpon his power shewed in his workes. The want of these two foundations was the cause of this error in the Sadducees: for so Christ reproueth them.
and grounded upon his power showed in his works. The want of these two foundations was the cause of this error in the Sadducees: for so christ Reproveth them.
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Do ye not erre, not knowing the Scriptures nor the power of God? The wise Athenians mocked at Paul when they heard him preach the resurrection:
Do you not err, not knowing the Scriptures nor the power of God? The wise Athenians mocked At Paul when they herd him preach the resurrection:
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and Festus sayd he had ouer studied him selfe, and by too much learning was become mad,
and Festus said he had over studied him self, and by too much learning was become mad,
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when he disputed before him of the same matter. But the godly are not faithlesse but beleeue, as Iob confesseth:
when he disputed before him of the same matter. But the godly Are not faithless but believe, as Job Confesses:
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I knowe that my redeemer liueth, &c. and Martha saith of her brother: I knowe he shall rise at the last day.
I know that my redeemer lives, etc. and Martha Says of her brother: I know he shall rise At the last day.
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For they build their beleefe vpon these two pillers, the will and power of God: not calling flesh and reason to counsell.
For they built their belief upon these two pillars, the will and power of God: not calling Flesh and reason to counsel.
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For as Augustine ad Volusianum saith: Si ratio quaeritur non erit mirabile: si exemplum poscitur non erit singulare.
For as Augustine and Volusian Says: Si ratio Quaeritur non erit Marvelous: si exemplum poscitur non erit singular.
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Demus aliquid posse Deum quod fateamur nos non posse inuestigare: tota ratio facti in talibus est potentia facientis: Demos Aliquid posse God quod fateamur nos non posse inuestigare: tota ratio facti in Talibus est potentia facientis:
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If reason be sought, it will not be strange: if an example be asked, it will not be singular.
If reason be sought, it will not be strange: if an Exampl be asked, it will not be singular.
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Let vs graunt that God can do some thing the reason whereof we cannot find out:
Let us grant that God can do Some thing the reason whereof we cannot find out:
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In such things the whole reason of the deed, is the power of the doer. The foresight of this chaunge should make vs warie to keepe cleane our bodies:
In such things the Whole reason of the deed, is the power of the doer. The foresight of this change should make us wary to keep clean our bodies:
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seeing they must be chaunged and made like to Christs glorious bodie. The husbandman hath great care of that corne which is for his seede:
seeing they must be changed and made like to Christ glorious body. The husbandman hath great care of that corn which is for his seed:
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our bodies are the seed of the resurrection. The huswife will keepe sweete and faire those vessels which are for the table:
our bodies Are the seed of the resurrection. The huswife will keep sweet and fair those vessels which Are for the table:
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our bodies are vessels or should be vessels of sanctification. The Church and temple of God should be kept cleane and comely:
our bodies Are vessels or should be vessels of sanctification. The Church and temple of God should be kept clean and comely:
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our bodies are the temples of the holy Ghost: therefore should be heedfully looked vnto.
our bodies Are the Temples of the holy Ghost: Therefore should be heedfully looked unto.
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This is litle thought of, of the oppressour, who is become a Lyons denne full of pray and rauine:
This is little Thought of, of the oppressor, who is become a Lyons den full of prey and ravine:
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or of the drunkard, who maketh him selfe a swill-tub: or of the proud man, who maketh his bodie a painted puppet:
or of the drunkard, who makes him self a swill-tub: or of the proud man, who makes his body a painted puppet:
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or of the luxurious man, who is a cage of vncleane birds, or rather a stable or a stye.
or of the luxurious man, who is a cage of unclean Birds, or rather a stable or a stye.
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We dishonour God as much by abusing our bodies, as Iehu did the temple of Baal, who made it an house of the vilest vse.
We dishonour God as much by abusing our bodies, as Iehu did the temple of Baal, who made it an house of the Vilest use.
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God neuer tooke pleasure with his Temple of Ierusalem after it was defiled by the Babylonians,
God never took pleasure with his Temple of Ierusalem After it was defiled by the Babylonians,
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but burnt it downe with fire: and he hath in store a more fearfull fire if we abuse our bodies.
but burned it down with fire: and he hath in store a more fearful fire if we abuse our bodies.
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Therefore let vs be carefull to vse well these crackt and brittle vessels, for that they must be in better case:
Therefore let us be careful to use well these cracked and brittle vessels, for that they must be in better case:
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now vile, but shall be changed, and made like the glorious bodie of Christ:
now vile, but shall be changed, and made like the glorious body of christ:
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and shall be vnited to the soules, and receiue that blessed inheritāce which God the Father of old hath prepared, God the Sonne of late hath purchased, God the holy Ghost doth dayly seale in the hearts of Gods children.
and shall be united to the Souls, and receive that blessed inheritance which God the Father of old hath prepared, God the Son of late hath purchased, God the holy Ghost does daily seal in the hearts of God's children.
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To which three persons, one true and euerliuing God, be all honor, glorie and praise both now and for euer. Amen. FINIS.
To which three Persons, one true and everliving God, be all honour, glory and praise both now and for ever. Amen. FINIS.
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