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VIA VNA COR VNVM blazon or coat of arms A SERMON UPON THE RESURRECTION. 1 Corinth. 15.20.
VIA UNA COR VNVM blazon or coat of arms A SERMON UPON THE RESURRECTION. 1 Corinth. 15.20.
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But now is Christ risen from the dead, and becom the first fruits of them that sleep.
But now is christ risen from the dead, and become the First fruits of them that sleep.
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THe perfection of God is, that hee can have no Hope ;
THe perfection of God is, that he can have no Hope;
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the perfection of Man is, that hee can attein unto the end of his Hope. If in this life onely wee had Hope, wee were of all men most miserable.
the perfection of Man is, that he can attain unto the end of his Hope. If in this life only we had Hope, we were of all men most miserable.
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The verie Heathen themselvs though in other things run cross, yet all concenter'd in this Faith.
The very Heathen themselves though in other things run cross, yet all concentered in this Faith.
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Divine Plato believed, and taught, that there should bee a NONLATINALPHABET, or Regeneration of things, in the revolution of time.
Divine Plato believed, and taught, that there should be a, or Regeneration of things, in the revolution of time.
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The Egyptian Sages determined the space to bee a Period of 30000 Years:
The Egyptian Sages determined the Molle to be a Period of 30000 years:
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therefore in their Hieroglyphicks, or holie Writings, the Character of the Soul was a Pyramis. The Correspondencie is, that,
Therefore in their Hieroglyphics, or holy Writings, the Character of the Soul was a Pyramid. The Correspondency is, that,
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As a Pyramis, (if it bee turned about upon it's Axis, the Axis continuing still the same, is Geometrically transformed into a new solid Cone: So Mortalitie having gon it's Round,
As a Pyramid, (if it be turned about upon it's Axis, the Axis Continuing still the same, is Geometrically transformed into a new solid Cone: So Mortality having gone it's Round,
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as it were, in this Circle of Time, upon the immovable Center of the Soul, shall becom a new Bodie, and unite again.
as it were, in this Circle of Time, upon the immovable Centre of the Soul, shall become a new Body, and unite again.
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It is the Reason, why the Sepulchers of their Kings were set up in a Pyramidal form,
It is the Reason, why the Sepulchers of their Kings were Set up in a Pyramidal from,
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as they are seen to bee at this daie.
as they Are seen to be At this day.
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Those that understand not the Mysterious, and Mathematical part, (which I could speak no plainer) may receiv the sens and meaning;
Those that understand not the Mysterious, and Mathematical part, (which I could speak no plainer) may receive the sens and meaning;
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that, even these unlikelie men ploughed in Hope. But wee need not instance Men;
that, even these unlikely men ploughed in Hope. But we need not instance Men;
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the verie unreasonable part of the Creätion, even the Creature it self, now subject to vanitie, travelleth under the pain of this Hope ;
the very unreasonable part of the Creätion, even the Creature it self, now Subject to vanity, travelleth under the pain of this Hope;
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and by a certain NONLATINALPHABET, or Lifting up of the Head, as S. Paul expresseth it, earnestly exspecteth,
and by a certain, or Lifting up of the Head, as S. Paul Expresses it, earnestly Expects,
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as by an eager and understanding Confidence, to bee delivered into the glorious libertie of the Sons of God.
as by an eager and understanding Confidence, to be Delivered into the glorious liberty of the Sons of God.
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And yet I fear mee, wee preach but to CORINTHIANS still;
And yet I Fear me, we preach but to CORINTHIANS still;
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and that, if the companie were divided, as at the Council where S. Paul pleaded his caus, I doubt mee the most part would bee Saduces, and might bee called in question,
and that, if the company were divided, as At the Council where S. Paul pleaded his cause, I doubt me the most part would be Sadducees, and might be called in question,
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for not having Hope of the Resurrection of the dead. Wee pretend indeed, as if wee had no continuing Citie;
for not having Hope of the Resurrection of the dead. we pretend indeed, as if we had no Continuing city;
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but, that wee look for one to com.
but, that we look for one to come.
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But when I see that our inward Thoughts are, that our houses shall continue, and our dwelling places to all generations:
But when I see that our inward Thoughts Are, that our houses shall continue, and our Dwelling places to all generations:
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When I see that this their waie is, I am readie to think, the wise man dieth as the fool ;
When I see that this their Way is, I am ready to think, the wise man Dieth as the fool;
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and to compare Man beeing in honor, unto the Beasts that perish. When I see the incomprehensible Patience of God, still drawing us,
and to compare Man being in honour, unto the Beasts that perish. When I see the incomprehensible Patience of God, still drawing us,
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as hee did Ephraïm, with the cords of a Man, with the bonds (in the Hebrew 'tis, Densis funiculis amoris, with the Thick bonds) of Love:
as he did Ephraïm, with the cords of a Man, with the bonds (in the Hebrew it's, Densis funiculis amoris, with the Thick bonds) of Love:
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And the infinite Securitie of the People on the other side, drawing Iniquitie with Cords of Vanitie, and sin as it were with a Cart-rope:
And the infinite Security of the People on the other side, drawing Iniquity with Cords of Vanity, and since as it were with a Cart rope:
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I dare not go about to consider, what shall bee the end of these Men.
I Dare not go about to Consider, what shall be the end of these Men.
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Wee are all readie to wish with Balaam, that wee may die the Death of the Righteous, and that our last end may bee like His:
we Are all ready to wish with balaam, that we may die the Death of the Righteous, and that our last end may be like His:
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but, when I see men live, as if they never thought to die; and die, as if they never thought to live again:
but, when I see men live, as if they never Thought to die; and die, as if they never Thought to live again:
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when I see that instead of shining Lights, they go out like Snuffs, in the mid'st of a crooked and pervers Generation;
when I see that instead of shining Lights, they go out like Snuffs, in the midst of a crooked and pervers Generation;
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readie to saie to their departing Souls, as that great Unbeliever, Animula blandula, vagula, &c. I seem to bee so far from giving an account of the Hope that is in mee;
ready to say to their departing Souls, as that great Unbeliever, Animula blandula, Vagula, etc. I seem to be so Far from giving an account of the Hope that is in me;
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that, in contradiction of King Agrippa 's words to S. Paul, I am almost persuaded not to bee a Christian.
that, in contradiction of King Agrippa is words to S. Paul, I am almost persuaded not to be a Christian.
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The greatest Argument in our own opinion, that wee are not NONLATINALPHABET, such as have no Hope ;
The greatest Argument in our own opinion, that we Are not, such as have no Hope;
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NONLATINALPHABET, Atheïsts, or without God in the world, is, that wee com up to his hous, to bee here taught of his waies, &c. But this word of his hath too truly proved a Mirror, wherein wee daily com to behold our selvs;
, Atheïsts, or without God in the world, is, that we come up to his house, to be Here taught of his ways, etc. But this word of his hath too truly proved a Mirror, wherein we daily come to behold our selves;
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but with no greater Impression, then wee do our Natural faces; wee go awaie, and strait forget what manner of men wee were.
but with no greater Impression, then we do our Natural faces; we go away, and strait forget what manner of men we were.
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But thou believest, thou saiest, that this bodie of thine shall rise again. Thou dost well:
But thou Believest, thou Sayest, that this body of thine shall rise again. Thou dost well:
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the Divels also believ and tremble.
the Devils also believe and tremble.
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But wilt thou know, O vain Man, that this Faith without works is dead? The Tree is known by it's fruit.
But wilt thou know, Oh vain Man, that this Faith without works is dead? The Tree is known by it's fruit.
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And can I think, that thou, which all this while doest but cumber the ground,
And can I think, that thou, which all this while dost but cumber the ground,
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and bringest forth nothing but wild grapes, dost believ, that as this Tree falleth, so it shall lie?
and bringest forth nothing but wild grapes, dost believe, that as this Tree falls, so it shall lie?
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But let all this bee a Transportation and Exstasis: the best shall bee supposed; that there is no man here, but knoweth in whom, and what hee hath believed;
But let all this be a Transportation and Exstasis: the best shall be supposed; that there is no man Here, but Knoweth in whom, and what he hath believed;
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and therefore cannot bee thought to boggle at the great Article of the Resurrection. But thus much, I am sure, must bee granted mee;
and Therefore cannot be Thought to boggle At the great Article of the Resurrection. But thus much, I am sure, must be granted me;
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that wee all put the daie of our death far from us. For it is not possible, that they who remember their later end, should thus sin.
that we all put the day of our death Far from us. For it is not possible, that they who Remember their later end, should thus sin.
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The mistrust however of Infidelitie in the former, and the certain experience of our supineness in the later, moved mee to reflect upon you these two Common, (but therefore the less noted,) Considerations. 1. The 1st is the end of our Life, Death. 2. The second is the end of our Hope, Resurrection.
The mistrust however of Infidelity in the former, and the certain experience of our supineness in the later, moved me to reflect upon you these two Common, (but Therefore the less noted,) Considerations. 1. The 1st is the end of our Life, Death. 2. The second is the end of our Hope, Resurrection.
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And first of the first Fruits expressed here. Secondly, of the whole Lump; implied in the Inference, But now:
And First of the First Fruits expressed Here. Secondly, of the Whole Lump; implied in the Inference, But now:
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But now is Christ risen, &c. And first of the end of our Life: but which I mean to consider of, not under the discourageing term of Death ;But now is christ risen, etc. And First of the end of our Life: but which I mean to Consider of, not under the discouraging term of Death;
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but as it is here comfortably secured, under the Type and Adumbration of Sleep.
but as it is Here comfortably secured, under the Type and Adumbration of Sleep.
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Sleep, and Death are of so near a Kin, that Galen saith of them, that they are Brother and Sister: Sleep, and Death Are of so near a Kin, that Galen Says of them, that they Are Brother and Sister:
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answerable to that in Homer 's Poëtrie, where they are both said to have one Mother,
answerable to that in Homer is Poëtrie, where they Are both said to have one Mother,
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and to bee begotten of the Night. Somnus Mortis imago, is the old saying; that Sleep is the Lecture of Death. And 'tis a Masterpiece;
and to be begotten of the Night. Somnus Mortis imago, is the old saying; that Sleep is the Lecture of Death. And it's a Masterpiece;
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of which that of the Comoedian may bee affirmed, Qui utramvis rectè novit, ambas noverit: Hee that hath been asleep, may know Death at first sight.
of which that of the Comedian may be affirmed, Qui utramvis rectè Novit, ambas Know: He that hath been asleep, may know Death At First sighed.
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Plato in his Phaedon, is not contented to saie, they are alike; but, in a manner, the same;Plato in his Phaedon, is not contented to say, they Are alike; but, in a manner, the same;
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and, that Sleep is a verie kinde of Death.
and, that Sleep is a very kind of Death.
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When the Scripture speak's of Mens departure from hence, the usual Phrase is, not to saie such an one died ;
When the Scripture speak's of Men's departure from hence, the usual Phrase is, not to say such an one died;
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but, such an one slept with his Fathers.
but, such an one slept with his Father's.
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And the same Spirit speaketh to the Dead, but as wee would do to those that are not yet stirring.
And the same Spirit speaks to the Dead, but as we would do to those that Are not yet stirring.
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Awake, awake, Sing yee that dwell in the dust. Wee are all here but Strangers and Pilgrims;Awake, awake, Sing ye that dwell in the dust. we Are all Here but Strangers and Pilgrim's;
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and our beeing here wee use to call but This, that is no, Life; but the Passage, and Journie to another.
and our being Here we use to call but This, that is not, Life; but the Passage, and Journey to Another.
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While 'tis called to daie, wee travel on through the waies of this World: but the Night cometh, and no man can work at the approach of this Evening. Wee die;While it's called to day, we travel on through the ways of this World: but the Night comes, and no man can work At the approach of this Evening. we die;
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that is, wee rest from our Labors.
that is, we rest from our Labors.
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When wee go to take our Natural rest, wee enter into our Chambers, and shut the doors.
When we go to take our Natural rest, we enter into our Chambers, and shut the doors.
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Such a Room as this is the Sepulcher. A Church-yard, in the expression of the Antients, was but NONLATINALPHABET, a Dormitorie, or Sleeping place.
Such a Room as this is the Sepulcher. A Churchyard, in the expression of the Ancients, was but, a Dormitory, or Sleeping place.
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And in the 36 of Isaiah and the 20 vers, the Grave is no otherwise termed;
And in the 36 of Isaiah and the 20 vers, the Grave is not otherwise termed;
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where the people appointed to Die, are bid to go but into their Chambers and shut the doors about them.
where the people appointed to Die, Are bid to go but into their Chambers and shut the doors about them.
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And wee need not fear to trust our selvs:
And we need not Fear to trust our selves:
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for, hee that liveth, and was dead, and is alive for evermore, hath the Keies of Hell and Death.
for, he that lives, and was dead, and is alive for evermore, hath the Keys of Hell and Death.
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Having entered our Chambers, and shut the door, the next thing wee do, is, to commend our selvs to God.
Having entered our Chambers, and shut the door, the next thing we do, is, to commend our selves to God.
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So the Martyr Stephen, when hee was to fall into that other sleep, first said his Praiers; Lord Jesu receiv my Spirit.
So the Martyr Stephen, when he was to fallen into that other sleep, First said his Prayers; Lord Jesu receive my Spirit.
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This don, wee put off our Clothes;
This dONE, we put off our Clothes;
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So Naked wee came into this World, and Naked wee shall go out, &c. The Raiment of a Man, (saith a Learned Rabbin ) is his Bodie:
So Naked we Come into this World, and Naked we shall go out, etc. The Raiment of a Man, (Says a Learned Rabbin) is his Body:
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And, had our Father Adam stood, wee had needed no other. Thou hast Clothed mee, saith holie Job, with Skin, and with Flesh:
And, had our Father Adam stood, we had needed no other. Thou hast Clothed me, Says holy Job, with Skin, and with Flesh:
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when therefore wee die, wee are said, in S. Peter 's language, to put off this Tabernacle ;
when Therefore we die, we Are said, in S. Peter is language, to put off this Tabernacle;
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as, in S. Paul, when wee rise again, to bee. Clothed upon with our hous from Heaven.
as, in S. Paul, when we rise again, to be. Clothed upon with our house from Heaven.
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O're night wee put off this weed of Mortalitie: but the Morning cometh, and wee shall bee covered again with our skin;
Over night we put off this weed of Mortality: but the Morning comes, and we shall be covered again with our skin;
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and put on Incorruption, our Better Cloths, as to go and see God in this Flesh.
and put on Incorruption, our Better Clothes, as to go and see God in this Flesh.
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The same flesh wee put off the night before;
The same Flesh we put off the night before;
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but with this difference, that this Fowl Garment, which could not bee kept Unspotted of the world, shall in the mean time bee washed clean in the Blood of the Lamb.
but with this difference, that this Fowl Garment, which could not be kept Unspotted of the world, shall in the mean time be washed clean in the Blood of the Lamb.
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Our Clothes put off, wee laie our selvs down, and take our rest:
Our Clothes put off, we lay our selves down, and take our rest:
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And, to Die, In the Prophet Isaiah 's Phrase, is but to lie down in our Beds.
And, to Die, In the Prophet Isaiah is Phrase, is but to lie down in our Beds.
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And when thy daies shall bee fulfilled, saith Nathan to David, and thou shalt sleep with thy Fathers: And when thy days shall be fulfilled, Says Nathan to David, and thou shalt sleep with thy Father's:
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so indeed wee read it, as wee may; but the Original is, And thou shalt lie down with thy Fathers. 2 Sam. 7.12.
so indeed we read it, as we may; but the Original is, And thou shalt lie down with thy Father's. 2 Sam. 7.12.
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So Asa, the King's Coffin is called a Bed. 2 Chron 16.14. and our forefathers, in their Saxon tongue, style a Burying place;
So Asa, the King's Coffin is called a Bed 2 Chronicles 16.14. and our Forefathers, in their Saxon tongue, style a Burying place;
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legerstoƿ, or place to lie down in: as in the Laws of King Canute. Numb. 3. In the Case of Natural Rest, 'tis not the whole man, onely the Earthlie part falleth asleep;legerstoƿ, or place to lie down in: as in the Laws of King Canute. Numb. 3. In the Case of Natural Rest, it's not the Whole man, only the Earthly part falls asleep;
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the Soul is then most awake. The Bodie's Night is the Soul's Daie:
the Soul is then most awake. The Body's Night is the Soul's Day:
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our Better part, saith Cardan, is never it's own man till now, when exalted unto a State of Separation, (as it were) in the bodie, it spendeth the time in Contemplations, free,
our Better part, Says Cardan, is never it's own man till now, when exalted unto a State of Separation, (as it were) in the body, it spendeth the time in Contemplations, free,
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and congeniall to its own Extraction.
and congenial to its own Extraction.
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So in the sleep of Death, 'tis not the totus Homo: the Bodie indeed is dead, becaus of sin;
So in the sleep of Death, it's not the totus Homo: the Body indeed is dead, Because of since;
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the Soul is then most Alive. Here, as a Servant, it is still required to the Exigencies of the Bodie;
the Soul is then most Alive. Here, as a Servant, it is still required to the Exigencies of the Body;
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having no time of it's own to spend, but what it can get by stealth, when the Master is gon to bed.
having no time of it's own to spend, but what it can get by stealth, when the Master is gone to Bed.
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But there, like it's Redeemer, free among the Dead, and delivered from the Incumbrances of the Bodie, it begineth to bee a Soul to it self, minding that which is above,
But there, like it's Redeemer, free among the Dead, and Delivered from the Encumbrances of the Body, it beginneth to be a Soul to it self, minding that which is above,
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and looking with a more piercing eie upon the Invisible things of God.
and looking with a more piercing eye upon the Invisible things of God.
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It is noted by the Naturalists, and wee finde it true in observation, that no nois awaketh Natural Sleep more suddenly, then an Humane voice:
It is noted by the Naturalists, and we find it true in observation, that no nois awakes Natural Sleep more suddenly, then an Humane voice:
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Nay, though it bee that NONLATINALPHABET, that dead and dangerous sleep;
Nay, though it be that, that dead and dangerous sleep;
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as the Aphorism noteth it in Hippocrates. But especially the Experiment holdeth, if the voice calleth upon him in his own name.
as the Aphorism notes it in Hippocrates. But especially the Experiment holds, if the voice calls upon him in his own name.
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But, that wee shall all bee awaked out of this other Sleep, by the sound of our Proper Names, is more then I can pretend to:
But, that we shall all be awaked out of this other Sleep, by the found of our Proper Names, is more then I can pretend to:
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though S. Peter 's call was, Tabitha surge ; and our Saviour's to his Friend, Lazare veni foras, Lazarus com forth.
though S. Peter is call was, Tabitha surge; and our Saviour's to his Friend, Lazarus veni foras, Lazarus come forth.
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To saie nothing to Epiphanius his Tradition, that, when our Lord went down into Hell, and there found our Father Adam fast;
To say nothing to Epiphanius his Tradition, that, when our Lord went down into Hell, and there found our Father Adam fast;
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hee took him by the hand, and called him by his own Name, in the words of S. Paul, Surge Adam qui dormis (so indeed som Antient Copies read it,) Arise Adam, thou that sleepest,
he took him by the hand, and called him by his own Name, in the words of S. Paul, Surge Adam qui dormis (so indeed Some Ancient Copies read it,) Arise Adam, thou that Sleepest,
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and stand up from the dead, Christ taketh thee by the hand.and stand up from the dead, christ Takes thee by the hand.
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But this I am sure of, that wee shall all bee awaked by a voice, the voice of an Archangel;
But this I am sure of, that we shall all be awaked by a voice, the voice of an Archangel;
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and the word shall bee, as som think, Surgite mortui, &c Nor shall it bee the voice of a God, and not of a Man;
and the word shall be, as Some think, Surgite Deads, etc. Nor shall it be the voice of a God, and not of a Man;
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it shall bee an Humane voice:
it shall be an Humane voice:
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for, by the Archangel, wee are to mean the Son of Man. For the hour cometh, in which all they that are in the Graves shall hear his voice, and shall com forth, Job. 5.28. Which why it should bee strange of us, I know not;
for, by the Archangel, we Are to mean the Son of Man. For the hour comes, in which all they that Are in the Graves shall hear his voice, and shall come forth, Job. 5.28. Which why it should be strange of us, I know not;
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since it is true of the Swallows, by a certain and confest Experience, that when the Winter cometh, they lie down in the hollow of a Tree,
since it is true of the Swallows, by a certain and confessed Experience, that when the Winter comes, they lie down in the hollow of a Tree,
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and there falling asleep, quietly resolv into their first Principles: But at the Spring's approach, they are n t so (though throughly) dead,
and there falling asleep, quietly resolve into their First Principles: But At the Spring's approach, they Are n tO so (though thoroughly) dead,
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but that they hear the stil nois of Returning Nature, and awaking out of their Mass, rise up everie one to their life again.
but that they hear the still nois of Returning Nature, and awaking out of their Mass, rise up every one to their life again.
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Ego novi hominem, &c. I know a man (saith the Learned Prince of Concordia ) who, in his soundest Sleep, could walk, talk, write,Ego novi hominem, etc. I know a man (Says the Learned Prince of Concord) who, in his soundest Sleep, could walk, talk, write,
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and dispatch anie business of the most required Vigilance.
and dispatch any business of the most required Vigilance.
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They seem to have had som such conceit of Death, who hold it no absurditie, to write Letters to their dead Friends;
They seem to have had Some such conceit of Death, who hold it no absurdity, to write Letters to their dead Friends;
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as the Emperor Theodosius to S. Chrysostom, more then thirtie Years after his deceas; as if Death were a kinde of live Sleep;
as the Emperor Theodosius to S. Chrysostom, more then thirtie years After his deceas; as if Death were a kind of live Sleep;
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Such an one as that, which Jupiter sent of an Errand, to awake Atamemnon. And may wee not as properly saie, that to bee Dead, is to bee Alive;
Such an one as that, which Jupiter sent of an Errand, to awake Atamemnon. And may we not as properly say, that to be Dead, is to be Alive;
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as to saie, to Die, is to bee Born? And yet the Antients (as if Corruption had been their Father,
as to say, to Die, is to be Born? And yet the Ancients (as if Corruption had been their Father,
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and the Worms their Mother) were wont to call the daies of their Death, Natalia, not Dying, but Birth-daies.
and the Worms their Mother) were wont to call the days of their Death, Natalia, not Dying, but Birthdays.
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Mos inolevit in sancta Ecclesia, it hath been the custom in the holie Church, (saith Haymo, ) when a Saint of God departed this life, to call it not the daie of his Death,Mos inolevit in sancta Ecclesia, it hath been the custom in the holy Church, (Says Haymo,) when a Saint of God departed this life, to call it not the day of his Death,
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but the daie of his Nativitie. That which wee call Death's, they call Life's door: Seneca himself said as much;
but the day of his Nativity. That which we call Death's, they call Life's door: Senecca himself said as much;
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Dies iste, quem Tutanquam Supremum reformidas, Aeterni Natalis est. Die iste, Whom Tutanquam Supremum reformidas, Aeterni Natalis est.
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As if all this were so indeed, the Jews to this daie, stick not to call their Golgotha 's, Batte Caiim, the Houses, or places of the Living.
As if all this were so indeed, the jews to this day, stick not to call their Golgotha is, Batte Caiim, the Houses, or places of the Living.
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At the least they have an Effectual life in them: for the Mummies are known to bee most soveraign and Magistral in Medicine;
At the least they have an Effectual life in them: for the Mummies Are known to be most sovereign and Magistral in Medicine;
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and the Principal Ingredient of the weapon-Salv, is the Moss of a dead Man's-skul: as the Recipe, delivered by Paracelsus to Maximilian the Emperor.
and the Principal Ingredient of the weapon-Salv, is the Moss of a dead Man's-skul: as the Recipe, Delivered by Paracelsus to Maximilian the Emperor.
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Once more, and I leav the Parallel. Sleep, wee know, is most natural to Animal-Creatures;
Once more, and I leave the Parallel. Sleep, we know, is most natural to Animal-Creatures;
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and for Men so Necessarie, that Aristotle saith, that the end of it in us, is, Bene Ratiocinari. And yet hee himself is cited by Olympiodorus, to have known a Man, who never slept in all his Life.
and for Men so Necessary, that Aristotle Says, that the end of it in us, is, Bene Ratiocinari. And yet he himself is cited by Olympiodorus, to have known a Man, who never slept in all his Life.
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And the strangeness hath been quitted by an Experience of later daies. The Comparison hold th in the Sleep of Death:
And the strangeness hath been quit by an Experience of later days. The Comparison hold that in the Sleep of Death:
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'tis Omnibus communis, common to all men, as wee use to saie.
it's Omnibus Communis, Common to all men, as we use to say.
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And yet som Jews believ, that the last age of Men shall bee so long liv'd, as to prevent the Resurrection;
And yet Some jews believe, that the last age of Men shall be so long lived, as to prevent the Resurrection;
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But S. Paul himself hath promised, NONLATINALPHABET, that wee shall not all die ; som shall bee changed. And therefore 'tis no vain Article, which wee so daily profess;
But S. Paul himself hath promised,, that we shall not all die; Some shall be changed. And Therefore it's no vain Article, which we so daily profess;
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that our Saviour shall com to judg both the Quick and the Dead:
that our Saviour shall come to judge both the Quick and the Dead:
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Wee are to saie then of all those that are departed this life, as the Jews of their Father Jacob; Non est Mortuus:
we Are to say then of all those that Are departed this life, as the jews of their Father Jacob; Non est Mortuus:
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or, as our Saviour of Lazarus, and the Maid; Why trouble you your selvs? they are not Dead, but Sleep.
or, as our Saviour of Lazarus, and the Maid; Why trouble you your selves? they Are not Dead, but Sleep.
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And when a Friend leaveth this world, wee are to bid him but Good Night; in sure and certain Hope to meet again, in the great Morning of the World.
And when a Friend Leaveth this world, we Are to bid him but Good Night; in sure and certain Hope to meet again, in the great Morning of the World.
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But now, How long, how long, Lord, Holie and True? will som saie: or, as those in S. Peter, Where is the promise of his Coming? For,
But now, How long, how long, Lord, Holy and True? will Some say: or, as those in S. Peter, Where is the promise of his Coming? For,
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since the Fathers fell asleep, all things continue to bee as they were from the begining to the Creätion. since the Father's fell asleep, all things continue to be as they were from the beginning to the Creätion.
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But these Men have not the knowledg; and this is to bee spoken to their shame.
But these Men have not the knowledge; and this is to be spoken to their shame.
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The Lord is not slack, as concerning his Promise: for, Behold, hee cometh quickly; and his Reward is with him. The Lord is not slack, as Concerning his Promise: for, Behold, he comes quickly; and his Reward is with him.
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When wee awake out of our natural sleep, bee the Night never so long, to us it seemeth but a Moment.
When we awake out of our natural sleep, be the Night never so long, to us it seems but a Moment.
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And the Night is no longer, in the Prophet David 's account, Psal. 30.5. For, his Anger endureth but a Moment:
And the Night is no longer, in the Prophet David is account, Psalm 30.5. For, his Anger Endureth but a Moment:
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that is, weeping may endure for a Night, but joie cometh in the Morning. 'Tis no otherwise in Death:
that is, weeping may endure for a Night, but joie comes in the Morning. It's no otherwise in Death:
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for, when first wee awake out of this sleep, wee shall think that wee did but then lie down;
for, when First we awake out of this sleep, we shall think that we did but then lie down;
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and were it a thousand Years, it would seem no more to us, then it doth to God himself; but as one daie.
and were it a thousand years, it would seem no more to us, then it does to God himself; but as one day.
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It is Observable, that the Holie Ghost, which accounteth Natural Death, as a Sleep, yet calleth the Life of a Sinner by the name of Death.
It is Observable, that the Holy Ghost, which accounteth Natural Death, as a Sleep, yet calls the Life of a Sinner by the name of Death.
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To bee truly Dead, is, to bee Dead in Trespasses and Sins:
To be truly Dead, is, to be Dead in Trespasses and Sins:
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And therefore S. Paul, not making mention of the Great Resurrection, bid's his Corinthians awake to Righteousness, and sin not.
And Therefore S. Paul, not making mention of the Great Resurrection, bid's his Corinthians awake to Righteousness, and sin not.
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For a Righteous man hath more Hope in his Death, then a Sinner in his Life:
For a Righteous man hath more Hope in his Death, then a Sinner in his Life:
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and no man can bee Dead to Nature, that is Alive to God. But, if to Die bee but to fall Asleep;
and no man can be Dead to Nature, that is Alive to God. But, if to Die be but to fallen Asleep;
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wee should put off this Garment of Flesh with as good a will, as wee do our Clothes.
we should put off this Garment of Flesh with as good a will, as we do our Clothes.
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And that wee may sleep well in the night, wee should forbear sleeping in the Daie, not Idleing in the Market, as those in the Parable ;
And that we may sleep well in the night, we should forbear sleeping in the Day, not Idling in the Market, as those in the Parable;
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nor sitting down in the seat of the scornful: but working out our salvation: for the Sleep of a Laboring man is sweet.
nor sitting down in the seat of the scornful: but working out our salvation: for the Sleep of a Labouring man is sweet.
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And that wee may rest in these Beds, in an undisturbed peace, wee are to provide, that no Innate Furies, no Stings of Death,
And that we may rest in these Beds, in an undisturbed peace, we Are to provide, that no Innate Furies, no Stings of Death,
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like gross and restless Vapors, do arise from a guiltie Conscience.
like gross and restless Vapours, do arise from a guilty Conscience.
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Such a man will bee scared with Dreams, and terrified with Visions, and bee full of tossings to and fro,
Such a man will be scared with Dreams, and terrified with Visions, and be full of tossings to and from,
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until the dawning of the the daie. Job.
until the dawning of the the day. Job.
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And becaus to the Conciliation of Rest and Sleep, it is required that there bee a Moderate Repletion, (for Paulus Aegineta maketh this to bee of the Definition:) wee are by no means to go to bed, till first of all wee have sate down to the Great Supper;
And Because to the Conciliation of Rest and Sleep, it is required that there be a Moderate Repletion, (for Paulus Aegineta makes this to be of the Definition:) we Are by no means to go to Bed, till First of all we have sat down to the Great Supper;
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till wee have eaten of that Bread, and drank of that Cup, which shew the Lords Death (but our Life) till hee com;
till we have eaten of that Bred, and drank of that Cup, which show the lords Death (but our Life) till he come;
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and are therefore, not unfitly, termed by the Fathers of the Nicene Councel, NONLATINALPHABET the Sacraments, and Emblems of the Resurrection.
and Are Therefore, not unfitly, termed by the Father's of the Nicene Council, the Sacraments, and Emblems of the Resurrection.
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This don, wee may laie our selvs down in Peace, and take our Rest:
This dONE, we may lay our selves down in Peace, and take our Rest:
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for the Lord will make us to dwell in safetie. And, as the Disciples to our Saviour concerning Lazarus, if thus wee sleep, wee shall do well.
for the Lord will make us to dwell in safety. And, as the Disciples to our Saviour Concerning Lazarus, if thus we sleep, we shall do well.
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Of the first Consideration thus much: Pass wee now from Death to Life; from the end of our Daies, to the end of our Hope, Resurrection. I Said, that was twofold:
Of the First Consideration thus much: Pass we now from Death to Life; from the end of our Days, to the end of our Hope, Resurrection. I Said, that was twofold:
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Frst of the first Fruits: then of the whole Lump. And first of the Resurrection of our Saviour ;
First of the First Fruits: then of the Whole Lump. And First of the Resurrection of our Saviour;
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but, which I am not here to make Proof of;
but, which I am not Here to make Proof of;
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for it is taken for granted in the Text. But if anie should bee so foolish,
for it is taken for granted in the Text. But if any should be so foolish,
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and slow of heart, as not to believ all that is written in the Prophets; the Heathen Tacitus will tell you one Article, in the 15 of his Annals;
and slow of heart, as not to believe all that is written in the prophets; the Heathen Tacitus will tell you one Article, in the 15 of his Annals;
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That hee suffered under Pontius Pilate: That he suffered under Pontius Pilate:
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And the Jew Josephus addeth the other, in the 18. of his Antiquities; That hee rose again the third daie from the Dead.
And the Jew Josephus adds the other, in the 18. of his Antiquities; That he rose again the third day from the Dead.
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That which most properly I am to make known to you is, upon what Consideration our Saviour can bee called The First: then, by what Analogie The first Fruits. The Patriarch Enoch was Translated;
That which most properly I am to make known to you is, upon what Consideration our Saviour can be called The First: then, by what Analogy The First Fruits. The Patriarch Enoch was Translated;
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and the Prophet Elias went up to Heaven in a fierie Chariot: And the Assumption of Moses hath been disputed for by som;
and the Prophet Elias went up to Heaven in a fiery Chariot: And the Assump of Moses hath been disputed for by Some;
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though it should seem, by the Contention betwix the Arch-Angel and the Divel about his bodie, that there was no such matter.
though it should seem, by the Contention betwixt the Arch-Angel and the devil about his body, that there was no such matter.
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Howsoever, these all rather died not, then rose again.
Howsoever, these all rather died not, then rose again.
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As for the Rising of Samuel, to which the Cunning Woman of Endor pretended, it was nothing less then a Resurrection; 'twas an Apparition.
As for the Rising of Samuel, to which the Cunning Woman of Endor pretended, it was nothing less then a Resurrection; 'twas an Apparition.
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And Saul should have said to the Woman, as Hee to Her:
And Saul should have said to the Woman, as He to Her:
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Why hast thou deceived mee? for this is not Samuel. Elisha indeed raised up the Shunamite 's Son:
Why hast thou deceived me? for this is not Samuel. Elisha indeed raised up the Shunamite is Son:
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and our Saviour raised up his friend Lazarus, after hee had been Dead four daies:
and our Saviour raised up his friend Lazarus, After he had been Dead four days:
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And yet still This was the first Resurrection. The rest did not go before, as the Scripture seemeth to saie,
And yet still This was the First Resurrection. The rest did not go before, as the Scripture seems to say,
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but follow'd This. For, as hee was a Lamb, slain; so was hee a Lamb Risen too, from the begining of the World.
but followed This. For, as he was a Lamb, slave; so was he a Lamb Risen too, from the beginning of the World.
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The rest were Raised, Hee onely Rose from the Dead. Elisha 's dead Bones raised up Another Man's;
The rest were Raised, He only Rose from the Dead. Elisha is dead Bones raised up another Man's;
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Our Saviour's dead Bones raised up themselvs. They raised Others, by His power; Hee, Himself by his own.
Our Saviour's dead Bones raised up themselves. They raised Others, by His power; He, Himself by his own.
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To saie therefore, there was anie Resurrection before This, is to saie, that Abraham was before Christ. The rest were all but second Brothers in the Resurrection:
To say Therefore, there was any Resurrection before This, is to say, that Abraham was before christ. The rest were all but second Brother's in the Resurrection:
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Hee onely was Primogenitus Mortuorum, the first begotten of the Dead. Wee have seen in what sens our Saviour is to bee accounted the First:
He only was Primogenitus Mortuorum, the First begotten of the Dead. we have seen in what since our Saviour is to be accounted the First:
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I am now to tell you, in what Proportion hee standeth to the First Fruits.
I am now to tell you, in what Proportion he Stands to the First Fruits.
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But then I am to lead you back to the Old Law, of the Omer, or Sheaf. Levit. 23.9.
But then I am to led you back to the Old Law, of the Omer, or Sheaf. Levit. 23.9.
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Where the Children of Ifraël are commanded, that at the reaping of their Harvest no Bread,
Where the Children of Ifraël Are commanded, that At the reaping of their Harvest no Bred,
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or Parched Corn, or Green Ears bee eaten in their dwellings, till a Sheaf of the Frst Fruits bee offered,
or Parched Corn, or Green Ears be eaten in their dwellings, till a Sheaf of the First Fruits be offered,
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and Waved before the Lord, together with a Lamb for a Burnt Offering. The Traditions here (and not unnecessarily) supplie;
and Waved before the Lord, together with a Lamb for a Burned Offering. The Traditions Here (and not unnecessarily) supply;
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that, those who lived far from the Holie Citie, might eat of the New Corn, when Mid-daie was past:
that, those who lived Far from the Holy city, might eat of the New Corn, when Midday was passed:
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for that is was presumed, the Sanhedrim would see the Sheaf offered up ere that time. Thus the Letter, and Cerimonie:
for that is was presumed, the Sanhedrim would see the Sheaf offered up ere that time. Thus the letter, and Ceremony:
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which, how well it is answered in the Truth, and Substance, I shall briefly shew you.
which, how well it is answered in the Truth, and Substance, I shall briefly show you.
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The Typical Sheaf, (as the Doctors deliver in the Talmud,) was to bee cut down in the Night:
The Typical Sheaf, (as the Doctors deliver in the Talmud,) was to be Cut down in the Night:
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So was the True. Hee was cut down indeed in the Daie time; but the Darkness was the greater:
So was the True. He was Cut down indeed in the Day time; but the Darkness was the greater:
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for the verie Light of This Daie was Darkness; and therefore how great was that? A darkness, that indeed might bee felt.
for the very Light of This Day was Darkness; and Therefore how great was that? A darkness, that indeed might be felt.
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A darkness over the face of the whole Earth:
A darkness over the face of the Whole Earth:
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Such an one, as in the Begining was over the face of the Deep, before the Creator had said, Let there bee Light. And though the Scripture maketh mention but of Darkness till the Ninth hour;
Such an one, as in the Beginning was over the face of the Deep, before the Creator had said, Let there be Light. And though the Scripture makes mention but of Darkness till the Ninth hour;
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yet most certain it is, that That Daie had another Darkness, about the Twelfth hour, of Nature's own Provision.
yet most certain it is, that That Day had Another Darkness, about the Twelfth hour, of Nature's own Provision.
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For, by the Astronomical Tables, the Moon was at that time almost totally Eclipsed: So truly were these First Fruits cut down in the Night,
For, by the Astronomical Tables, the Moon was At that time almost totally Eclipsed: So truly were these First Fruits Cut down in the Night,
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The Typical Sheaf thus reaped down, was carried into the Court yard of the Sanctuarie, threshed, parched, ground;
The Typical Sheaf thus reaped down, was carried into the Court yard of the Sanctuary, threshed, parched, ground;
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then lifted up, and waved before the Lord:
then lifted up, and waved before the Lord:
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So was the True. The manner of the Jews Threshing was by the Treading of Oxen,
So was the True. The manner of the jews Threshing was by the Treading of Oxen,
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and Wheels indented with iron teeth.
and Wheels indented with iron teeth.
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And did not manie Buls compass Him about? And was not Hee bruised for our Transgressions? His Hands, and his Feet were pierced;
And did not many Bulls compass Him about? And was not He Bruised for our Transgressions? His Hands, and his Feet were pierced;
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and all his Bones were out of joint: they had been broken too, but for the Prophecie. Hee was Parched:
and all his Bones were out of joint: they had been broken too, but for the Prophecy. He was Parched:
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for, was not his strength dried up, as a Pot-sheard? Did not his Tongue cleav to the roof of his Mouth? And was hee not brought down to the dust of Death? You may hear him saie all this himself, Psalm 22. Hee was lifted up too:
for, was not his strength dried up, as a Potsherd? Did not his Tongue cleav to the roof of his Mouth? And was he not brought down to the dust of Death? You may hear him say all this himself, Psalm 22. He was lifted up too:
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for, as Moses I fted up the Serpent in the Wilderness, so was the Son, &c. And hee was waved too, (as som compare it) by an Earthquake, at the Resurrection.
for, as Moses I fted up the Serpent in the Wilderness, so was the Son, etc. And he was waved too, (as Some compare it) by an Earthquake, At the Resurrection.
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But instead of Waving, the Text translateth it; The Sheaf was Separated. So were these first Fruits:
But instead of Waving, the Text Translate it; The Sheaf was Separated. So were these First Fruits:
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and the Desertion was so great, that hee cried out, His God, His God had forsaken him.
and the Desertion was so great, that he cried out, His God, His God had forsaken him.
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Lastly, there was an Extraordinarie Lamb to bee offered up, as due to the Sheaf. And if one should ask us, as once the Son did the Father;
Lastly, there was an Extraordinary Lamb to be offered up, as due to the Sheaf. And if one should ask us, as once the Son did the Father;
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Behold the fire, and the wood; Behold the fire, and the wood;
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but where is the Lamb for a burnt Offering? Hee would bee answered, that God would provide himself a Lamb.
but where is the Lamb for a burned Offering? He would be answered, that God would provide himself a Lamb.
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Ecce Agnus Dei, Behold the Lamb of God. But that which most of all concern's is, the Condition of the First Fruits:Ecce Agnus Dei, Behold the Lamb of God. But that which most of all concern's is, the Condition of the First Fruits:
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That was, till These were offered up no Man of the Land of Israel might eat of his New Corn;
That was, till These were offered up no Man of the Land of Israel might eat of his New Corn;
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'twas yet Profane, and Cursed, as the Ground that bare it. But, the Sheaf once offered up, the whole Crop is intituled to the Consecration.
'twas yet Profane, and Cursed, as the Ground that bore it. But, the Sheaf once offered up, the Whole Crop is entitled to the Consecration.
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For, if the First Fruits bee holie, saith S. Paul, then so is also the whole lump.
For, if the First Fruits be holy, Says S. Paul, then so is also the Whole lump.
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This also is the case of the Resurrection: for, if Christ, the first Fruits, bee risen;
This also is the case of the Resurrection: for, if christ, the First Fruits, be risen;
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then They also that are His, the whole Lump, at his Coming. The Harvest is the end of the World;
then They also that Are His, the Whole Lump, At his Coming. The Harvest is the end of the World;
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and the end of our Life is in the seed time: Church-yards are the Plots;
and the end of our Life is in the seed time: Churchyards Are the Plots;
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which, therefore, the high Dutch most properly term, God's, Aeres, or Glebe Land, wherein the Dead are sown a Natural bodie;
which, Therefore, the high Dutch most properly term, God's, Aeres, or Glebe Land, wherein the Dead Are sown a Natural body;
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but the Crop shall not bee such, as wherewith the Mower filleth not his hand, or hee that bindeth up the Sheafs his bosom.
but the Crop shall not be such, as wherewith the Mower fills not his hand, or he that binds up the Sheafs his bosom.
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It shall bee with the Fat of the Kidnies of Wheat, as Moses in the Song. Deut. 32.14. 'Tis sown in Dishonor; it riseth again in Glorie.
It shall be with the Fat of the Kidneys of Wheat, as Moses in the Song. Deuteronomy 32.14. It's sown in Dishonour; it Riseth again in Glory.
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And the Reapers are the Angels, who shall gather and binde us up again NONLATINALPHABET Betsror hachaiim, into the Bundle of Life,
And the Reapers Are the Angels, who shall gather and bind us up again Betsror hachaiim, into the Bundle of Life,
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as in the 1 Sam. 25.29. which words therefore the Jews use to repete in their Diriges, and inscribe upon their Tombs. The First Fruits beeing risen;
as in the 1 Sam. 25.29. which words Therefore the jews use to repete in their Dirges, and inscribe upon their Tombs. The First Fruits being risen;
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take anie one of us anie grain of Corn in the whole Lump, and cast it into the ground,
take any one of us any grain of Corn in the Whole Lump, and cast it into the ground,
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if it die not, it abideth alone: but if it die, it bringeth forth much Fruit. For the Life of the Lump,
if it die not, it Abideth alone: but if it die, it brings forth much Fruit. For the Life of the Lump,
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like Corn in the Earth, is laied in the First Fruits in God:
like Corn in the Earth, is laid in the First Fruits in God:
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The instance of the Corn is so pregnant, that the Greek Churches, in their Commemorations of the Dead;
The instance of the Corn is so pregnant, that the Greek Churches, in their Commemorations of the Dead;
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use to boil Wheat in water, and set it before them, as a convincing Symbol of the Resurrection.
use to boil Wheat in water, and Set it before them, as a convincing Symbol of the Resurrection.
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And my Autor is bold to saie, NONLATINALPHABET, that This is the Greater wonder of the two;
And my Author is bold to say,, that This is the Greater wonder of the two;
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that the Resurrection of the Corn is more Prodigious then that of the Bodie. Strange indeed it is, that a grain of Corn should not quicken, except it die:
that the Resurrection of the Corn is more Prodigious then that of the Body. Strange indeed it is, that a grain of Corn should not quicken, except it die:
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But much more strange, that out of one grain, and one as good as Dead, should spring forth such a Numerous Increas.
But much more strange, that out of one grain, and one as good as Dead, should spring forth such a Numerous Increase.
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As for our Bodies, which are sown in Corruption;
As for our Bodies, which Are sown in Corruption;
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the Earth, when shee shall give up her Dead, will render, but as the Talent hid in the Napkin, the same again; or one for another.
the Earth, when she shall give up her Dead, will render, but as the Talon hid in the Napkin, the same again; or one for Another.
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But the Husbandman receiveth his own with Interest:
But the Husbandman receives his own with Interest:
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shall I saie that this Grain hath gained him Ten Grains? Nay, in som parts under the Line, they reap the profit of a Thousand for One.
shall I say that this Grain hath gained him Ten Grains? Nay, in Some parts under the Line, they reap the profit of a Thousand for One.
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In Relation to the First Fruits, wee are called by Saint Paul NONLATINALPHABET, Complantati, such as are planted together with him in Likeness of his Resurrection.
In Relation to the First Fruits, we Are called by Saint Paul, Complanted, such as Are planted together with him in Likeness of his Resurrection.
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Correspondently the Prophet Isaiah saith, Our bones shall flourish like an Herb. Now the Herbs and Plants, wee know, however cut down,
Correspondently the Prophet Isaiah Says, Our bones shall flourish like an Herb. Now the Herbs and Plants, we know, however Cut down,
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yet reinforcing from the Root, spring up, and rise again.
yet reinforcing from the Root, spring up, and rise again.
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Wee use Vulgarly, but Improperly, to call the uppermost of the Branches, the Top of a Tree:
we use Vulgarly, but Improperly, to call the uppermost of the Branches, the Top of a Tree:
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but wee are corrected by Aristotle, in the Books De Anima ; where wee are taught to call the Root, the Head; and the Top, the Feet.
but we Are corrected by Aristotle, in the Books De Anima; where we Are taught to call the Root, the Head; and the Top, the Feet.
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In the Revers of this Comparison, the first Fruits are the Root, and the Head; wee, the Branches, or Members.
In the Reverse of this Comparison, the First Fruits Are the Root, and the Head; we, the Branches, or Members.
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And in the 36. of Isaiah, the Head acknowledgeth the whole departed Race of Mankinde to bee his Trunk, or Dead Bodie. Wee read it: Thy Dead Men shall arise ;
And in the 36. of Isaiah, the Head acknowledgeth the Whole departed Raze of Mankind to be his Trunk, or Dead Body. we read it: Thy Dead Men shall arise;
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With my dead Bodie shall they arise. But the rest is put in by the Translators:
With my dead Body shall they arise. But the rest is put in by the Translators:
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The Original is, Thy dead Men shall arise: they shall arise, my dead Bodie.
The Original is, Thy dead Men shall arise: they shall arise, my dead Body.
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Seeing therefore that the Ax is not laid to the Root of the Tree, what though the Branches bee lopt off by Death, there is still Hope in the Tree, saith Holie Job. For though the Stock thereof die in the ground;
Seeing Therefore that the Ax is not laid to the Root of the Tree, what though the Branches be lopped off by Death, there is still Hope in the Tree, Says Holy Job. For though the Stock thereof die in the ground;
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yet through the sent of water, 'twill bud and bring forth boughs like a Plant; which withereth over night:
yet through the sent of water, it'll bud and bring forth boughs like a Plant; which withereth over night:
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but beeing watered with the dew of Heaven, springeth up afresh in the Morning.
but being watered with the due of Heaven, springs up afresh in the Morning.
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And therefore in the same Prophecie of Isaiah, the Dew of dead men is likened to the Dew of Herbs: Ros tuus, Ros Olerum.
And Therefore in the same Prophecy of Isaiah, the Due of dead men is likened to the Due of Herbs: Ros Thy, Ros Olerum.
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To this saie the Jews, in the Book Zohar, That, at the last Daie, a kinde of Plastical Dew shall fall down upon the Dead,
To this say the jews, in the Book Zohar, That, At the last Day, a kind of Plastical Due shall fallen down upon the Dead,
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and ingender with Luz, the little Bone spoken of before:
and engender with Luz, the little Bone spoken of before:
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and so out of this, all the rest of our Bones, and the whole Man shall spring forth.
and so out of this, all the rest of our Bones, and the Whole Man shall spring forth.
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But wee are not to give heed unto Jewish Fables:
But we Are not to give heed unto Jewish Fables:
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and therefore it shall not bee here enquired, who shall bee the Father of this Rain;
and Therefore it shall not be Here inquired, who shall be the Father of this Rain;
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or, Who should beget these drops of Dew. Sure wee are, that though touch'd by Death wee shrink up, like that sensitive Plant:
or, Who should beget these drops of Due. Sure we Are, that though touched by Death we shrink up, like that sensitive Plant:
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yet wee shall soon quicken by his Influence, whose Head (in the Canticles) is fill'd with Dew;
yet we shall soon quicken by his Influence, whose Head (in the Canticles) is filled with Due;
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and his Loks as with the drops of the night. and his Loks as with the drops of the night.
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In Exprobration therefore unto Death, and Mortalitie, wee know whose use it was to burie their dead in their Gardens;
In Exprobration Therefore unto Death, and Mortality, we know whose use it was to bury their dead in their Gardens;
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sowing their Bodies with as much faith, as their Fruits, and equally exspecting the spring of Both. 'Tis for no other reason, that wee ourselvs stick our Hearses with Flowers,
sowing their Bodies with as much faith, as their Fruits, and equally expecting the spring of Both. It's for no other reason, that we ourselves stick our Hearses with Flowers,
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and go forth to the grave with Rosemarie.
and go forth to the grave with Rosemary.
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Our Precedents were the Jews, whose antient Custom it was by the waie as they went with their Corpses, to pluck everie one up the Grass;
Our Precedents were the jews, whose ancient Custom it was by the Way as they went with their Corpses, to pluck every one up the Grass;
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as who should saie, they were not sorrie, as men without Hope;
as who should say, they were not sorry, as men without Hope;
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for, their brother was but so crop't off, and should spring up again in his due season.
for, their brother was but so croped off, and should spring up again in his due season.
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But the Prophet Isaiah 's Comparison of the Flourishing of our Bones like an Herb, is yet further made good, by (as I think) one of the greatest Secrets, that are yet known in Nature.
But the Prophet Isaiah is Comparison of the Flourishing of our Bones like an Herb, is yet further made good, by (as I think) one of the greatest Secrets, that Are yet known in Nature.
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A Learned Chymist, who spent much time in the Contemplation of Tinctures, and Impressions of Vegetals, to prove the Great Principle of Salt, made this experiment.
A Learned Chemist, who spent much time in the Contemplation of Tinctures, and Impressions of Vegetals, to prove the Great Principle of Salt, made this experiment.
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Hee took several Herbs, and Plants, and calcined them to Ashes:
He took several Herbs, and Plants, and calcined them to Ashes:
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hee put up the Ashes into several Glasses, sealed Hermetically, and written upon with the several names of the Calcined Herbs.
he put up the Ashes into several Glasses, sealed Hermetically, and written upon with the several names of the Calcined Herbs.
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When hee would shew the Experiment, hee applied a soft flame to the Glasses;
When he would show the Experiment, he applied a soft flame to the Glasses;
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whereforthwith hee might perceiv the self same Herbs rising up by little and little out of the Ashes, everie one in his proper form:
whereforthwith he might perceive the self same Herbs rising up by little and little out of the Ashes, every one in his proper from:
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and, the flame subtracted, they would return to their own Chaos again. The Spectators, as the Chymist, beheld this with the greatest Admiration;
and, the flame subtracted, they would return to their own Chaos again. The Spectators, as the Chemist, beheld this with the greatest Admiration;
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and giving thanks to God, concluded from thence the Resurrection of the Dead Bodie.
and giving thanks to God, concluded from thence the Resurrection of the Dead Body.
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Wee may take an Omen of our Rising again, from the Time of our Saviour's Resurrection.
we may take an Omen of our Rising again, from the Time of our Saviour's Resurrection.
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The first fruits rose in the Spring:
The First fruits rose in the Spring:
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and that's the time (so the Senator Manilius ) wherein the Phenix riseth out of her ashes.
and that's the time (so the Senator Manilius) wherein the Phoenix Riseth out of her Ashes.
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And 'tis the time wherein the Egyptians celebrate their Annual Resurrection:
And it's the time wherein the egyptians celebrate their Annual Resurrection:
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for upon the 26. of March, they solemnly go to a place by Nile, where they see,
for upon the 26. of March, they solemnly go to a place by Nile, where they see,
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and touch the Bodies Rising out of their Graves. It will seem strange, I confess, but it hath been seriously testified, and believed.
and touch the Bodies Rising out of their Graves. It will seem strange, I confess, but it hath been seriously testified, and believed.
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Howsoever wee shall take this, but as a staff of Egypt, a broken Reed, or, but such an one, as Gehazi laid upon the Dead Childe.
Howsoever we shall take this, but as a staff of Egypt, a broken Reed, or, but such an one, as Gehazi laid upon the Dead Child.
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But the master cometh shortly, and shall command the Breath to com from the four Winds, and breath upon our Slain;
But the master comes shortly, and shall command the Breath to come from the four Winds, and breath upon our Slain;
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and then these Bones shall live. But I would not have this Doctrine two partially applied:
and then these Bones shall live. But I would not have this Doctrine two partially applied:
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our Saviour indeed is said to bee the first Fruits of them that sleep in Him.
our Saviour indeed is said to be the First Fruits of them that sleep in Him.
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Those that sleep in Him, are such, which here awake and stand up from the Death of sin.
Those that sleep in Him, Are such, which Here awake and stand up from the Death of since.
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For, as there is a second Death; so, Here is a first Resurrection.
For, as there is a second Death; so, Here is a First Resurrection.
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In the great morning of the World the Dew shall fall down upon the dead in Christ;
In the great morning of the World the Due shall fallen down upon the dead in christ;
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as that other Dew upon the Fleece of Gideon ; and the rest of Mankinde shall bee drie.
as that other Due upon the Fleece of gideon; and the rest of Mankind shall be dry.
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But another dew shall fall upon the ungodlie; a Blasting Mildew:
But Another due shall fallen upon the ungodly; a Blasting Mildew:
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and then the rest of the ground shall bee wet, and the Fleece onely shall bee drie.
and then the rest of the ground shall be wet, and the Fleece only shall be dry.
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The ' wicked lie in the graves like Sheep, (saith the Psalmist) that are appointed to the Slaughter; The ' wicked lie in the graves like Sheep, (Says the Psalmist) that Are appointed to the Slaughter;
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and the Righteous shall have dominion over them in the Morning. and the Righteous shall have dominion over them in the Morning.
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In the field of the World, where our Saviour is the first Fruits, the Good are the Wheat;
In the field of the World, where our Saviour is the First Fruits, the Good Are the Wheat;
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and the Bad are the Tares:
and the Bad Are the Tares:
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which as they both are cut down alike, so shall they both alike bee gathered up:
which as they both Are Cut down alike, so shall they both alike be gathered up:
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But the Tares for the Fire; and the good Corn for the great Husbandman's Barn. They seem indeed to bee of the Lump;
But the Tares for the Fire; and the good Corn for the great Husbandman's Barn. They seem indeed to be of the Lump;
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but no more title to the First Fruits, then that, as these were cut down, so those were sowed in the Night.
but no more title to the First Fruits, then that, as these were Cut down, so those were sowed in the Night.
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If these things bee so, what manner of persons ought wee to bee, in all holie Conversation? But if the Resurrection were to bee argued from the Sanctitie of Life;
If these things be so, what manner of Persons ought we to be, in all holy Conversation? But if the Resurrection were to be argued from the Sanctity of Life;
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there was never less Hope of it, then now. Nay, wee take the onely cours to prove that our Saviour is not yet Risen.
there was never less Hope of it, then now. Nay, we take the only course to prove that our Saviour is not yet Risen.
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'Tis but the Conversion of S. Paul's Proposition: If Christ bee not risen; then you are yet in your sins:
It's but the Conversion of S. Paul's Proposition: If christ be not risen; then you Are yet in your Sins:
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But you are yet in your sins: and yee know what follow's. In all holie conversation, &c. Why, there was never more Holiness pretended to; never less practised then now.
But you Are yet in your Sins: and ye know what follow's. In all holy Conversation, etc. Why, there was never more Holiness pretended to; never less practised then now.
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And yee must not count mee your Enemie, becaus I tell you this Truth What streining here is at the Gnat of a Cerimonie;
And ye must not count me your Enemy, Because I tell you this Truth What straining Here is At the Gnat of a Ceremony;
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by them which can swallow whole Camels of other Profitable Abominations? How odious is the verie name of a Cope,
by them which can swallow Whole Camels of other Profitable Abominations? How odious is the very name of a Cope,
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or a Surplice to those, which yet can love the garment spotted with the Flesh? All possible means hath been taken, to purge the material Temple of anie suspicious Rust, contracted by the inconsiderations of Time:
or a Surplice to those, which yet can love the garment spotted with the Flesh? All possible means hath been taken, to purge the material Temple of any suspicious Rust, contracted by the inconsiderations of Time:
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but the Temples of our Bodies, and they should bee those of the Holie Ghost, they are Painted still, Painted Sepulchers. They appear well outwardly;
but the Temples of our Bodies, and they should be those of the Holy Ghost, they Are Painted still, Painted Sepulchers. They appear well outwardly;
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and wee have been persuaded to wash our selvs in Jordan, from the Romish Leprosie: wee do well;
and we have been persuaded to wash our selves in Jordan, from the Romish Leprosy: we do well;
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onely in this, the Lord bee merciful unto mee. Wee will have Rimmons still; And what was Rimmon, think yee? 'Twas the Strumpet Ladie of Lust, and Wantonness.
only in this, the Lord be merciful unto me. we will have Rimmons still; And what was Rimmon, think ye? 'Twas the Strumpet Lady of Lust, and Wantonness.
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If it bee well to deface a Picture in a Church;
If it be well to deface a Picture in a Church;
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will it not bee much better, to restore the Image of God in our selvs? I do not saie that these things ought they not to have don:
will it not be much better, to restore the Image of God in our selves? I do not say that these things ought they not to have dONE:
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I leav that to a higher Discretion:
I leave that to a higher Discretion:
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but, I may, and must saie that if the other things bee left undon, yee have but wash'd the outside of the Platter.
but, I may, and must say that if the other things be left undone, ye have but washed the outside of the Platter.
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What availeth, if the Statutes of Omri are not kept;
What availeth, if the Statutes of Omri Are not kept;
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when other Judgments shall bee turned into Wormwood, and the fruits of Righteousness into Hemlock? Talk of Christians! Get to bee Heathens first.
when other Judgments shall be turned into Wormwood, and the fruits of Righteousness into Hemlock? Talk of Christians! Get to be heathens First.
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I can believ that these men hope to rise again: for they saie, and they do as they would bee don by.
I can believe that these men hope to rise again: for they say, and they do as they would be dONE by.
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The Bodie and Blood of Christ; are the Sacraments of Resurrection:
The Body and Blood of christ; Are the Sacraments of Resurrection:
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but, can I think them to bee so, to Them, who so duely com to Receiv them unworthily.
but, can I think them to be so, to Them, who so duly come to Receive them unworthily.
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It is the caus, (saith S. Paul ) manie are weakand sicklie among you, and manie sleep.
It is the cause, (Says S. Paul) many Are weakand sickly among you, and many sleep.
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If yee bee indeed risen with Christ, Seek those things which are above. If ye be indeed risen with christ, Seek those things which Are above.
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But do they do so, that sit brooding upon this Earthlie pelf, to hatch a Cockatrice Egg? Or, such an one as the sillie Estrich leaveth on the Sand? Do wee seek those things which are above,
But doe they do so, that fit brooding upon this Earthly pelf, to hatch a Cockatrice Egg? Or, such an one as the silly Ostrich Leaveth on the Sand? Do we seek those things which Are above,
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but as wee do these which are below? Wee can light a Candle, and sweep the Hous;
but as we do these which Are below? we can Light a Candle, and sweep the House;
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and ballance that eternal weight of Glorie, with a fals Measure. Will you hear the end of all? Fear God, and keep his Commandments;
and balance that Eternal weight of Glory, with a falls Measure. Will you hear the end of all? fear God, and keep his commandments;
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for this is the whole dutie of man. Pretend to what you will: Pure Religion, and undefiled before God, and the Father, you know what it is:for this is the Whole duty of man. Pretend to what you will: Pure Religion, and undefiled before God, and the Father, you know what it is:
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It is, to visit the Fatherless, and Widows in their Affliction; and to keep himself unspotted of the World. FINIS.It is, to visit the Fatherless, and Widows in their Affliction; and to keep himself unspotted of the World. FINIS.
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(14) sermon (DIV1)
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