RESURGENDUM.  
A NOTABLE SERMON CONCERNING THE RESVRrection, preached not long since at the Court, by L. S.  
We have here no continuing City; but we seek one to come. Hebr. chap. 13. verse 14.  Resurget justus, ut judicet: peccator, ut iudicetur: impius, ut sine judicio puniatur. 
IW   printer's device of John Wolfe 
LONDON Printed by john Wolf. 1593.   

The Printer to the Reader.  
I Send thee here (gentle Reader) a Sermon, for style eloquent, for order methodical, and for substance of matter, right heavenly: hearty praying thee (even for thine own soul's health) to vouchsafe the reading thereof. Taken it was not from the Preachers mouth by any fond or new found Characterism (which to the great prejudice of some worthy and learned men, hath of late very pitifully blemished some part of their labours this way, with intolerable mutilations): but set down at their desire, who might herein command, by the Authors own pen: and indicted (as I verily persuade myself) by special instinct of the holy Ghost. And surely the doctrine of this Sermon is such, as I make no doubt at all, but it will be held to be most needful and necessary, especially for these desperate times of ours: wherein amongst other most erroneous sects which rend in pieces the coat of Christ, and the unity of his Church, that one of the Saducees (who say there is no resurrection) is not perhaps of all other the least embraced. With this sort of helhounds this godly Sermon (though not of purpose) doth chief encounter, and with invincible arguments beateth them down flat to the ground: assuring all flesh of that great and general Resurrection, which every true Christian is bound both in heart to believe, and with his mouth to confess: howsoever the profane Atheist in the greatness of his vain and wicked imaginations may otherwise fancy to himself, not without his own remediless damnation, unless in time he do repent him of his sin. And would to God many such alarms as this, might daily be rung and sounded into our ears: that (if it were possible) every Christian might have as deep an impression, and be no less affected with the continual cogitation and remembrance of our resurrection at the last day, than that godly father S. Jerome seemed to be, who said, Whether I eat or drink, whether I sleep or wake, or what thing else so ever I do: me thinks I hear a trumpet always sounding thus in mine ears: Arise you dead, and come unto judgement. And so (gentle Reader) I leave thee to the grace of God.   

A NOTABLE SERMON CONCERNING THE RESVRrection, preached not long since at the Court by L. S.  Philip. 3.20.21. 
20 But our conversation is in heaven, from whence also we look for the Saviour, even the Lord jesus Christ.  
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 himself.  
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, but stand still and walk not themselves: 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 jacob but the hands of Esau: of such the Apostle with tears exhorteth the Philippians to beware: in the 18. verse of the third chapter. And that they may the better be known, he setteth down their properties, and painteth them out in their colours: as that they be enemies to the cross of Christ, their belly is their God, they glory in their shame, they are earthly minded.  
But such as build with both hands the church of God, that is, by sound doctrine and holy life: such as have urim and Thummim, brightness of knowledge and integrity of conversation: such as go armed before their brethren, as Reuben and Gad, and half Manasses did, not to be touched with error in faith or deformity in life: these be good guides to follow, and sure load stars to direct our course. Amongst which Paul with a good conscience placeth himself and such as be like 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: whose coming shall not be fruitless to them: for he shall change their bodies from such base infirmity as now they are in, to such glory as his body is clothed withal. Which may not be thought incredible, because his will and power which subdueth all things, shall bring this to pass.  
In the farther unfolding of which words the Apostle putteth in my hands these two principal things to deliver unto you. First, the change that is in the souls of the godly in this life. Secondly the change that shallbe in their bodies after this life.  
In the former there be these points to be handled, 

That their conversation is not earthly but in heaven.  
The cause that draweth them thither, the Lord jesus Christ.  
A longing and expectation of his coming.    
In the change that shallbe of the body we are to consider 

What our bodies are now. They are vile.  
What they shall be then. Like the glorious body of Christ.  
The causes which bring this to pass. The will of God, and his mighty power.    
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; and God shall assist me with his grace.  
Saint Augustine parteth all the people in the world into two companies: the synagogue of Satan, and the Church of God: into Babylon and jerusalem: into the sons of the earth, and the Citizens of heaven. In which now are all the godly having their conversation in heaven: that is, behaving themselves as free Burgesses of jerusalem which is above.  
Many Cities in the world have laws and customs differing one from another, yet not so contrary, but one may enjoy freedom of diverse at once. But heaven and earth have so continual and so unreconcilable variance as no peace can be compounded between them. 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: he that hath given his faith to the one, must swear against the other. It is as possible for light to agree with darkness, for life to be friends with death, for the Ark of God and the idol Dagon to lodge quietly in one place, as for a man to serve God and Mammon: to be true to the Lord and the world: to be free Denison beneath and above, to have an earthly and a heavenly conversation.  
Therefore Elias doth sharply reprove the people of Israel for halting between two opinions, in following the Lord, and going after Baal. 3. Reg. 18.21.  
The Samaritans for fear of Lions which devoured them, had a Priest sent unto them to teach them the true service of God, yet withal they retained their old superstition and affection to their native Idols, and so became Mungrelles in religion, neither faithful worshippers of the true God, nor kind followers of their false gods. 4. Reg. 17.33.  
Naman the Syrian, after he was cleansed of his leprosy, made a vow to offer incense or sacrifice to none but unto the Lord: yet he will needs go with his Master into the house of Rimmon, whereby he may keep the king's favour, keep his authority, continue his honour, enjoy his wealth, 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 cometh to him by night, that he might not lose his credit of the world. joh. 3.2.  
Matth. 19.10. There came a young man to Christ, very desirous to know what conversation to use in earth, that he might obtain eternal life in heaven. Our Saviour letteth him see the way to obedience of the commandments: Thou shalt not steal: thou shalt not kill, etc. Saith the young man, If this be all I am in good case: all these have I observed from my youth. Christ meaning to sift him, and to shake him out of the rags of hypocrisy, willeth him to sell all, and to give to the poor, etc. When he heard this, the case was altered, and he went away sorry that he could not hold his possessions and Christ together. 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, 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: with the other beholding the earth: these be outlaws who are faithful to no common wealth, indifferent men in factions, who favour no side: these be such cakes as the Prophet Oseas speaketh of, baked up upon the one side, and raw upon the other, neither hot nor cold, and therefore to be spewed out of the mouth of God.  
In deed they are earthly minded, but in show heavenly affected: their tongues and countenance, their words and looks are holy: 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, then upon many who carry a zeal of holy profession. Let many ask their own hearts whether I say truth, and they shall receive answer, I lie not. They must confess, that they are trees full of leaves, but void of fruit: dunghills covered with snow, white without and foul within.  
The case of the fox is more worth than his carcase, and the profession of these men something to be esteemed: but the body of their behaviour is vile & nothing worth. They are painted graves: in truth they be citizens of the world, though in show they pretend this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this heavenly conversation.  
But the true servants of God, although in infirmity without perfection, yet in sincerity without dissimulation, in mind and affection are heavenly, and have their conversation as citizens of jerusalem which is above: they acknowledge themselves to be pilgrims and strangers, having here no abiding city, but look for one, whose maker and builder is God. They are in the world, but not of the world: they use the world as though they used it not: they do esteem their houses as Inns to rest in, not as mansions to dwell in for ever: 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.  
They use all worldly commodities as staves in their hands, which they will set down at the last step of their journey: or as oars to row with, which readily they will leave when they come to the haven where they would be. Their understanding is lightened with God's truth: their affections are strengthened by his will: their actions are reform by his word. They look not back with delight to their old sins, as Lot's wife to Sodom, nor return with their hearts to Egypt again with the murmuring Israelites, neither wish they to tarry on this side jordane without the land of promise, as Reuben and Gad, and half Manasses did: but as Daniel opened his windows toward jerusalem, so they lift up their eyes to heaven, and send thither their sighs and groans in adversity, testifying that all their refuge is there: and lift up their voices with praise when matters go well with them, confessing that all good gifts come from above.  
As the Eagle casteth her bill and reneweth her youth, and as the snake strippeth of her skin and becometh smooth; so they leave the rotten rags of Adam's corruption, and put on the innocency of Christ, which is the wedding garment wherewith unless we be clothed, we shall be shut out from the marriage feast. If God threaten, they tremble, if he show forth his loving countenance, they are cheered at the heart: if he teach, they give diligent attendance: if he correct, they humble themselves. They labour in worldly causes, but not with worldly affections: they give obedience to lawful rulers, not as to men, but as to the lieutenants of God: 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.  
The works of darkness are wearisome unto them, because they are children of the light: the fruits of the flesh are loathsome to them, because God hath renewed them by his spirit: the freedom of God's adoption is most sweet unto them, having escaped the slavery of Satan.  
Whatsoever is purely good, they desire it with their whole heart: what is merely evil, they hate it with perfect hatred: 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: in all things they first seek the glory of God, and next their own salvation.  
This is the narrow way that leadeth to life: this is the delight of God's Saints in earth: this is to have a heavenly conversation: which may not be thought a matter of device or imagination, as if no such were to be found, like Plato's common wealth, or zenophon's king, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a heavenly conversation.  
I said at the first, that none have it in perfection, but every one less or more must have it without dissimulation. For none are perfect in this life: the brightest fire hath some smoke, the clearest water some mud.  
The face of Venus had a mole: the most heavenly affection hath some infection of the earth. Noah the seed of the second world and the relic of the first, was yet overtaken with wine: Lot was a righteous man, yet foully defiled with incest: David a man after Gods own heart, yet had he not small slips but gross falls: Solomon a wise king, yet bewitched with women: Peter a great Apostle yet an Apostata for a time.  
But why do I upbraid the naked infirmities of the fathers, seeing all flesh hath corrupted his ways, 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: and Christ hath his Church, his family, although they be few in it. God hath his number in earth which in sincerity without hypocrisy have their conversation in heaven. Every man may be a witness to himself, to whether number he belongeth, by that rule which S. Augustine hath set down in Psal. 64. Duas civitates duo faciunt amores: Jerusalem facit amor Dei: Babiloniam amor saeculi. Interroget ergo se quisque quid amet, & inveniet unde sit civis. Two loves make two Cities: the love of God, maketh jerusalem; the love of the world, Babylon.  
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. If it be the love of God, it will lift them up, and show them to be heavenly: if the love of the world set them a work, it will bewray their conversation to be of the earth. To execute justice with a strait hand, to cherish virtue, to root up vice, to foster religion, to banish superstition, to do any good, to eschew any evil, for any other cause but in love and obedience unto God, is not to have an heavenvly but an earthly conversation.  
The spider of a dry slime which cometh off her body, weaveth her web, and setteth her nets to take the fly which is her food: and many times when curiously she hath finished her work, a blast of wind taketh her and it away: so the love of the world causeth many to weary their bodies, trouble their wits, break their sleep, to set nets for commodities which are but small, and by the last breath of our life carried away. 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: whereas the love of God if it be but as a grain of mustard seed, doth season all our doings, and cleareth them from earthly corruption.  
Therefore let every man as he groweth in years, so go forward in goodness, increase in faith, in knowledge, in virtue, in the love of God: decrease in ignorance, in infidelity, in vice, in the love of the world. As our age and grey hairs come on, so let our old conversation vanish away, putting on the new man in holiness of behaviour: the nearer we come to our heavenly country, to wish and desire it the more. For as the child in the womb is more quick and strong the nearer the time of birth cometh: so it should be with us. For as Chrysostome saith, Nos sumus in mundo ut puellus in utero: and happy are they that are daily more quick and strong in godliness of life, that may with a good conscience say as Paul doth here, Our conversation or city like behaviour is in heaven.  
The cause which draweth up men's hearts in desire & affection to heaven, is the saviour the Lord jesus Christ. The brazen serpent was lift up in the wilderness, that the people being stung might be healed & live: 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: and by his glorious ascension into heaven, draweth all their hearts to him that look for salvation in him: they fear him as their Lord, love him as their jesus, reverence him as their Christ: 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 himself for them, a Prophet to teach and instruct them.  
What greater danger then to have our cogitations and affections as traitors and rebels to work treason within us, and to conspire our destruction? and what happier benefit, then to have them tamed, changed, and made pliable in obedience to an heavenly government? This profit Christ worketh in his people, being their Lord to rule them, and this kingdom we pray for daily to come unto us.  
What greater discomfort then to lie in darkness, and to live in ignorance? and what sweeter mercy, then to have our eyes opened, and the brightness of heavenly knowledge to shine about us? This commodity our Saviour bestoweth upon us, and is made Christ our Prophet for this end.  
No peril is so fearful as to be out of God's favour, nor blessing so cheerful as to be at peace with him. Our Saviour in love hath given himself for us a sweet smelling sacrifice, and in him the Father is pleased with us.  
Daniel was in great danger among the Lions: yet his body could but be hurt, for his soul was comforted in that he suffered for the Lord: but mankind was in miserable plight being justly condemned body and soul into hell. Christ hath reached forth his hand, and drawn us out of the jaws of the Lion, and is become a jesus, a Saviour unto us.  
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: heavenly instruction, he is Christ a Prophet: heavenly reconciliation, he is Christ a Priest: heavenly redemption, he is jesus a Saviour. It is no marvel though the hearts of God's children be with him, who hath in store all these treasures for them. The merchant hath his mind in those places where his goods are, and whence he hopeth for commodity. The husbandman's heart is in the harvest, which is the end of his labour and the hope of his pain. Profit will carry men's desires very far, even through the world, yea to heaven: and happy are they which venture the farthest, for in this life there is no true treasure to be found.  
The mind of man is wider than the world, and nothing in the world can fill it. Nay the more worldly things that are heaped into it, the more it retcheth as whitleather, and is more void and empty. Few things will suffice the body: but all is not enough to satisfy the mind, as Philip the king of Macedonia confesseth of himself: who in wrestling took a fall 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: where the whole world was too little for his covetous mind. For so he speaketh of himself.  
The ambitious man which climbeth to honour, the higher he is, the higher he would be, he still buildeth upwards. Nimrod's tower is too low for him, and yet it was high 1174. paces. The pride of Lucifer which was amongst the falling Angels in heaven, is now found among the sons of men in the earth.  
The voluptuous man is like him who hath the dropsy: the more he drinketh, the more he desireth: he would lie deeper and longer with the swine in the mire.  
The covetous man (as the grave) never saith there is enough. God's good gifts are without use buried in him. His ark and his chest may be filled, but his heart in the chest of his body can never be satisfied. Honour, profit, pleasure, no earthly thing can content the heart of man. It is only this Lord, this Saviour, this Christ, which draweth men's hearts to heaven, and there fully satisfieth them.  
The Israelites in the wilderness did eat Manna and drank of the water out of the rock, but hungered and thirsted, and died in the end. But they which are fed with the true bread that came down from heaven, and drink of the water of life, they shall never be more a thirst, but shall have eternal life. Christ jesus is the everflowing & overflowing well. Blessed are they that hunger & thirst for him, for they shall be satisfied in him: he is the pearl for which we must sell all and buy him. 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, so that we keep our head safe.  
Aeneas when Troy was won, having a grant (as all the citizens had) to carry away some one chief thing, which he made best account of, chose, and took away Patrios Poenates, the gods of his country: preferring them before his father, his goods, or any other thing which might be of price with him. Which action of his, may teach us in our desires and affections, to make choice of Christ, and lift up our hearts to him. He requireth in the Gospel, to be preferred before those things, which otherwise be of most value with us. He that doth not forsake father and mother is not worthy of me. He would not suffer one whom he called, to take his leave of his friends at home, nor permit another to bury his father, a work of humanity and piety.  
Hieronimus ad Heliodorum hath a worthy judgement agreeable to this: licet à collo paruulus pendeat infans: licet ubera quibus te nutrierat, ostendat matter: licet in limine iaceat pater, ut te à Christo retardent: abijciatur infans, contemn matrem, calcandus est pater: solum est pietatis genus in his fuisse crudelem. If thy young child hang about thy neck: if thy mother show her breasts wherewith she nursed thee, if thy father lie in the door to stay thee from following of Christ: cast from thee thy child, contemn thy mother, tread upon thy father: ad Christi vexillum vola, fly to the banner of Christ to be his soldier and servant: it is piety to be cruel in this case.  
Glaucus carrieth the bell among all fools for changing his golden armour for brazen harness. The Israelites loathed Manna, and wished the onions and garlic, the gross diet of Egypt. The Gergesens were more grieved for the loss of their swine, then glad of the presence of Christ: nay they desire him to departed out of their coasts. And all the sons of the earth these Terrigenae fratres may with the Athenians give for their badge the grasshopper, which is bred, liveth & dieth in the same ground: so their whole desire both in life and death is in earth: and as the grasshopper hath wings, but flieth not, sometimes she hoppeth upward a little, but presently falleth to the earth again: 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: for they love vanity more than truth, dross then gold, earth then heaven, the world then him that made and redeemed the world, riches that rusteth, before treasure that lasteth, trash and pelf, not true wealth which maketh happy, any earthly uncertainty before this Saviour the Lord jesus Christ, the only author of all felicity.  
Those fowls that feed grossly never fly high: and they which feed their hearts with things below, can not have their affections in heaven. The Sun draweth 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: so the son of God draweth up the hearts of them that are pure, but leaveth below the earthly minded.  
If Christ be dear unto us, if the day star be risen in our hearts, if we find in our souls that Christ is a Lord, a jesus, a Saviour; if the power of these offices take place in our consciences, it cannot be but our hearts shall be with him. God's spirit worketh this confession in us, that with feeling we may say the Lord is jesus, as Paul writeth, 1. Cor. 12.3. To speak the words without sense thereof is to no use. The parrot uttereth words, but knoweth no meaning: but the godly do find with joy, that Christ is the way by truth to life: the ladder by which they ascend to heaven: the good shepherd by whom they are safe: the hen under whose wings they rest quietly. In him is their health, wealth, joy, rest, felicity: he is their treasure, and therefore their hearts are with him: whereby it cometh to pass, that they long for and desire his coming.  
The first coming of Christ was long wished and most desired. The holy fathers who with the eye of faith a far off saw that day, rejoiced, as Christ speaketh of Abraham: 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. The same night that he was borne there was great light, in token of comfort: but at his death there was darkness upon the day, in sign of sorrow. 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. If that first coming of Christ was so joyful, which was but mean and simple, alone and solitary: when he came to stand at the bar to be judged: when he gave us but the earnest of our salvation: thrice more comfortable shall his second coming be, which shallbe in glory, attended upon with ten thousand of Saints and Angels: when he shall sit him down to judge the wicked, & give full possession of his kingdom to the elect.  
Then shall the sheep be gathered into the fold, never to be in danger of wandering, or of the wolf: then shall the corn be inned into the barn, never to be shaken with the wind or weather again: then shall there be a Saboth, after which no work-day shall follow: 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.  
The hope of this day holdeth up the heads of God's children in the midst of infinite miseries of this life, and sweeteneth the bitter taste of sundry afflictions in this world, and breedeth a sound joy in the hearts of them that have eyes to see so far. August. Psal. 147. Quare non gaudes cum venerit judicare te, qui venerit judicari propter te? Why art thou not joyful of his coming to judge thee, who came to be judged for thee?  
The careless carnal man hath no sense or sight of this day: but as the ox is fatted in the pasture, and the bird singeth sweetly, and feedeth without fear: and suddenly the one is carried to the slaughter, the other taken in the snare: So the worldlings are drowned in security, and seldom think of, much less wish for the coming of this Saviour.  
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, and wish it might either not be at all, or else be deferred: and some foolishly persuade themselves that it is far, and say as the evil servant doth in the Gospel, my master will defer his coming.  
But the godly cry, Lord jesus come quickly: now they are wards, then shall they come to their own: 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: now in the heat of the day, then shall they be in the rest of the evening: now in place they are absent from Christ, though in affection they be present with him: then shall they follow him whither soever he goeth: now their life is hid with Christ, but when Christ shall appear, they also shall appear with him in glory.  
In the eight chapter to the Romans and nineteenth verse, Paul saith, that all the creatures of God have a fervent desire for the revealing of the sons of God: much more should the sons of God themselves desire that day.  
In the fourteenth of the Revelation, the word of God is likened to the sound of many waters, to the thunder, to harping with haps, because in the hearers it hath diverse effects, as this particular point which now I have in hand. For when the coming of Christ to judgement is spoken of, to carnal men it is an idle sound, as if Neptune were moving the sea: to other it is terrible and fearful, as if jupiter threw his thunderbolt amongst them: these be wounded, but want the medicine. But to the elect it is sweet music, as if Apollo played upon his harp. I will judge none, but the word which I speak will touch every one: our own consciences will accuse us as careless, and fearful of Christ's coming, or excuse us, as joyful thereof. Let every one make choice of his company, and sit him down with his own fellows: either with the careless, who never think of it, & their case is dangerous, unless God revive them: or among the fearful, of whom there is no hope, unless God heal and cure them: or with the faithful, who are in blessed state, because their redemption draweth near.  
This is the change in the souls of the godly, which must go before that other of the body, as Augustine saith, Anima debet prius resurgere per gratiam quam corpus resurgat ad gloriam: the soul must rise again in newness of life by the grace of God before the body shall rise to glory. Of the which change of the body I will now entreat in the same order as I first pointed it out.  
Our bodies they are vile, base, full of infirmities: and therefore in the Scriptures compared to weak & mean things, to grass, to the flower of the field, Esa. 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. Our bodies when they are young, are weak twigs, when they are old, are doting trees, in the best age as vessels of glass, yea more brittle as Augustine saith: for by careful looking unto, glasses are kept a long time after their death who made them and used them. Every creature liveth of his own: but man for the maintenance of his vile body, hath a licence to beg, and craveth the help of every creature. The Sun dareth him light: the air breath: the water drink: the beasts, birds and fishes, and fowls feed him with their flesh, and  him with their hair, wool and skin. The rich man in the Gospel, who was clothed in purple, whence had he it but of the sheeps fleece for the matter, and of the shell fish for the colour? His fine linen, which now beareth all the view for bands like windmill sails, which may not unfitly be so termed, because men's heads are carried about with every wind and blast of vanity: whence and what is it but the bark and as it were the skin of the line and flax. The silk wherein even mean persons do ruffle, is but the excrements of the worms. The gold and pearls wherewith this body is attired, are the guts and bowels of the earth: yea some do borrow the hair of the dead.  
We came naked into this world, and should so continue if we had not help of the creatures, who lend us their feathers to cover us, as in the end naked we must return to the earth. They that be come of noble houses, borne of honourable parents, descended of the king's stock and blood royal, yet have their bodies vile, as Paul here meaneth, as subject to diseases, as needing all helps for health, as unable to endure labour, heat, cold, to abide hunger, thirst, as unable to want sleep, rest, as other men. Therefore if they that be great have their bodies vile, much more we that be worms and no men.  
Alexander was persuaded by flatterers, that he was the son of jupiter, a god and no man: 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.  
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 metal, it was to heavy, but covering it with dust, a feather was heavier than it. By which was meant, that Alexander himself, who in his life time was too strong & mighty for all the world, being dead was as weak as other men. So that sickness and death, are incident to the greatest of all: whereby is plain, how vile and base our bodies are.  
This cutteth down the pride of all the world, where every man kisseth his own hands, and thinketh too well of himself for his birth, strength, youth, beauty. We must remember that we were made of the slime of the earth, and must return to the dust: even the best and highest of us all must confess as job. 17.13. The grave shall be my house: I shall make my bed in the dark: I shall say to corruption, thou art my father, and to the worms, you are my sister and mother.  
There is an old riddle, what should be both the mother and the daughter: the answer is of the i Ise: but it may as well be said of the bodies of men which are made of the dust, and shall thither return again.  
The consideration that our bodies are vile, should take away that too much curiosity to attire and pamper the body: which commonly is in them that think too well of themselves, deeming their bodies to be too good to be fed but with dainties, or clothed but with costly apparel. The wind may not blow upon them, nor the sun shine upon them. Our beginning is base of the earth: our abode here is full of uncertain prosperity or sundry miseries: our end is most vile. We must die like the beasts as David saith Psal. 49.12. This is the state of our bodies before they be changed and made like to the glorious body of Christ.  
Some sight of this glory Peter saw when Christ was transfigured, Mat. 17.2. His face did shine as the sun, and his clothes were white as the light.  
Of this Daniel speaketh in the twelve chapter & third verse. They that be wise shall shine as the brightness of the firmament: and they that turn many to righteousness, shall shine as the stars for ever and ever.  
1. Cor. 15.43. the Apostle saith, they rise in incorruption, in glory, in power, a spiritual body. He that looked upon jerusalem, as it is described in the Scriptures, shall see the houses, gates, walls, strong and fair: yet made of timber, stone, and ordinary matter. But the new jerusalem in the Revelation is most glorious, the walls of jaspir, the foundations of precious stones, the gates of pearls, the pavement of pure gold. For our capacity the spirit of God doth thus set forth the difference betwixt things in this life, 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: now they are simplemen, than they shall be as the Angels of God: now they are as clouds, some higher some lower, some brighter some darker, as men's places differ in the world, but all hanging uncertainly in the air, then shall they be as the stars in the heavens: now they are as gold in the mine mingled with the earth, than they shall be purified seven times in the fire: now our bodies are vile, then made like the glorious body of Christ.  
Then all tears shall be wiped away, all infirmity shall cease, all deformity shall have an end. There shallbe health without sickness, strength without weakness, pleasure without pain, youth without old age. Rest shall not be needful, for there shall be no labour, there shall be felicity with certainty, and life without the reach and gun-shot of death: now our bodies are vile, then like the glorious body of Christ.  
Let us not therefore be dismayed in the sundry dangers: nor let not our hearts fail and fall in the most grievous sickness of the body, which can but last for a time, neither can it bring destruction. It may overthrow the body into the grave, and there death shall have dominion for a season: but at the last our bodies shall be taken out of the power of death, and made like to Christ's glorious body.  
This account the Martyrs of God have made: 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 body seeing that God will receive my soul, 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 waste and rend a sunder the bodies of God's people: but they shall be gathered together again by the will and power of God: which two causes working together, will perform a harder matter than this. For if God were willing and not able, or of power but not willing, than some doubt might be made of this change. 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.  
That God is willing, both authority of Scriptures and reason agreeing thereunto doth warrant unto us. Esa. 26.19. Thy dead men shall live, even with my body shall they arise: awake and sing ye that sleep in the dust: for thy dew is as the dew of herbs, and the earth shall cast out her dead.  
Ezech. 37.14. I will open your graves, and bring you forth of your sepulchres.  
joh. 5.28. 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. If we believe that jesus is dead and risen: even so they that believe in jesus will God bring with him.  
1. Corinth. 15. There is a just treatise of this matter, and many reasons alleged why the dead should rise again. Many mischievous inconveniences and inconvenient mischiefs do follow the denying or doubting hereof: as that Christ is not risen: that Paul had preached an untruth: that the people had believed an untruth: that the Apostles had been false witnesses. Again, that their sins were not taken away: that the dead are utterly perished: that to hope in Christ is most miserable. For fiducia Christianorum est resurrectio mortuorum: the trust of Christians is the resurrection of the dead, as Tertullian saith.  
Besides Christ is primitiae resurgentium, the first fruits of them that rise again: and by his resurrection hath sanctified all the elect thereunto. Whatsoever Adam hath lost, Christ hath restored: but Adam lost life, and by his sin brought in death, which Christ hath vanquished in his death. Farther, the beginners in religion, when their death approached, made haste to be baptised: not that their bodies might be washed clean for the grave, but rather cleansed against the happy day of the resurrection; as Epiphanius in Corinthianos expoundeth that point. Lastly, the godly endure persecution to no purpose if there be no rising again.  
The name and nature of death doth prove the resurrection. For it is a sleep, and so named many times in the Scriptures: as 1. Thessal. 4.13. Brethren I would not have you ignorant concerning them that sleep, that you sorrow not as they which have no hope. August. epist. 120. cap. 32. Quinque virgines fatuae & quinque sapientes dormierunt, id est, moriebantur: mors enim in Scriptures dicitur somnus propter resurrectionem velut evigilationem. The five foolish virgins and the five wise slept: that is, died: for death in the Scriptures is called sleep, and in respect of the resurrection, as it were an awaking again. Death is a sweet sleep without dreams as Socrates named it: not an everlasting sleep as Secundus the Philosopher said to Adrianus the Emperor. It may be called a brazen sleep, a strong & a long sleep, for so Homer thinketh of it.  
That which Christ spoke of the ruler's daughter, may be truly affirmed of all them that be departed out of this life; that they are not dead, but fallen a sleep, and at the last day shall rise again. The places of burial for this cause are called caemeteria, of which men would not have such care if there should be no resurrection.  
Old father jacob upon his death bed in Egypt, maketh his son to bury him in the holy land: and joseph at his death giveth commandment to his brethren to carry away his bones. Which desire of theirs was partly to be free from that idolatrous nation even when they were dead: but chief it showed the hope of this change. Tobias is commended for burying the dead: and Christ said, that the woman who anointed his body to burial, should be spoken off in all the world. The men of Iabes Gilead showed mercy upon Saul and jonathan, in burying their bodies. Talia pietatis officia ad mortuorum corpora pertinent propter fidem resurrectionis astruendam. Aug. 1. de Civit. Dei. cap. 13. Such duties of godliness do appertain to the dead, in token that we believe the resurrection.  
The justice of God requireth this, that the bodies of men, having been partners in well or evil doing with the soul in this life, should be partners in reward or punishment after this life. The hand which is open to receive bribes, the foot which is swift to shed blood, the tongue that speaketh 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 deviseth mischief and evil, the heart which boileth in lust and malicious revenge: every part with the whole which is a fellow with the soul in sinning, shall bear company in the punishment. Contrariwise, those bodies which have borne the heat and burden of the day: shall have part of the penny and wages.  
The Hebrew Doctors have made plain this by a parable devised in this sort: 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, and such as should not deceive him themselves: therefore he appointed two, the one was blind, but strong of his limbs, the other had his sight but was a cripple. In the absence of their master, they conferred how to deceive him: and craftily the blind took the lame man upon his back, and got of the fruit. At the return of their Master, he found out their subtlety, that they had joined their labour together, and so he punished them both together.  
Man standeth of two parts: the body is blind, but strong to commit sin: the soul hath his sight & knowledge, but unable to work outward wickedness: 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 whether they be good or evil.  
The infinite goodness of God to his people, nor the up heaped measure of his severity against the ungodly, could not be showed, if this change should not be. For now the joy of the elect and pain of the wicked, is but as a dream to that which shallbe. Esa. 61.7. For your shame you shall receive double; everlasting joy shallbe unto you. Which place Lyra and the interlined gloss expound of joy of soul and body.  
The truth of God cannot stand if this change should not be. For he hath promised to raise us up at the last day, and that not one hair of our head shall perish: Luke 14. When thou makest a feast call the poor, lame, etc. who cannot reward thee, but it shallbe recompensed at the resurrection of the just. 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, and taken from him the body of some, to show that he had title & right unto them. As in the time of nature he took Enoch: in the time of the Law, he took away Helias: in the time of Christ, he took our Saviour. 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: are strong chains to bind us to believe: and are sure props to uphold this main pillar of our faith, that our bodies shall be changed. By these it is evident that God is willing as his power is answerable thereunto.  
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.  
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. The Pelican by her blood quickeneth her young ones. Lactantius worthily describeth the manner of the Phoenix death and birth again out of her own ashes.  
The fire lieth hid in the flint stone, yet a small force will make it appear. The sun setteth and riseth again: the moon waineth, and reneweth her light: trees are cut down, yet they spring afresh: the herbs whither in the winter season, but are green again in the summer time. The whole course of nature telleth us that we shall die, and putteth us in hope of our rising again. Our nails being pared, our hair being cut off, yet they increase and grow again. If the dead part of our body be restored by the ordinary power of God in nature: much more shall the bodies of men be restored by the mighty power of God.  
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 fishes in the sea, those fishes taken and eaten of men, those men devoured of wild beasts, those beasts made a prey to ravenous fowls: Disperse as far as may be by imagination, the parts of man's body: yet shall this mighty power of God call them together again. Aug. de Civitate Dei, lib. 22. cap. 20. Absit ut aliquis sinus naturae ita recipiat aliquid subtractum à sensibus nostris, ut omnino creatoris aut lateat scientiam, aut effugiat potestatem. God forbidden 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. For this cause the sea is said to give up her dead, Apoc. 20.13. because the bodies that perish there, are least like to be restored.  
But look how easy it is for the husbandman by his servants to gather the wheat into his barn: so easy it is for God by his Angels, to bring all people before him.  
The potter can make a new vessel of the same lump of clay if the first fashion dislike him: much more is God able, out of their dust to raise again our dead bodies. As the Captain by the sound of his trumpet doth awake his soldiers: so the trump shall blow, and the dead shall rise: for all shall hear that great voice, whereof Chrysostome thus speaketh: Verè vox magna est quae petras scindit, monumenta frangit, universos mortuos resurgere facit, & ad judicium ire compellit. It is surely a great or strong voice, that cleaveth the rocks, that breaketh tombs, that raiseth the dead, and that draweth men to judgement.  
Shall napkins be brought from Paul's body to the sick, and diseases depart from them: shall the shadow of Peter help the weak and sick: shall Elizeus think by sending his staff to revive the Sunamites son: shall the said Elizeus bones give life to a dead corpse cast into his grave? And shall not the mighty power of God change these vile bodies, and make them like the glorious body of Christ?  
Aaron's rod had leaves, blooms and almonds: Moses' staff was made a living serpent: Sara her dead womb was mother to a son. These saith Epiphanius lib. 1. haeres. 9 are some tokens of the resurrection. The grave may be the mother of the sons of the resurrection, having this great power of God to strengthen it.  
The Behemoth is a huge beast upon the land: his bones are like staves of brass, and his little bones are like staves of iron: the trees and reeds are too low to cover him: the river jordan seemeth not enough for him to drink. The Leviathan is a monstrous fish in the sea: out of his mouth go sparks and lamps of fire: his heart is as strong as the stone, and as hard as the neither millstone: he esteemeth brass as straw, and iron as rotten wood. job. 40.  
If there be such power in the creatures, far more in the creator. Christ commandeth the winds and the sea, and they obey him: he chargeth a legion of unclean spirits, and they depart at his word: he wrestleth with death and taketh a fall, and is carried prisoner into the grave, which is the strongest hold and castle of death: but he bursteth his bands, and breaketh open the gates, and taketh away the power of death, and will in the end utterly vanquish it.  
Christ raised the ruler's daughter in the house, and the widows son carried out to be buried, and Lazarus which had lain four days in the grave. For with him it is all one to restore to life, them that have been lately or long dead. For as the beam of the eye discerneth in like space, things that be near and things far off: so doth the power of God in this case. August. Epist. 49. useth this comparison.  
The garments of the Israelites waxed not old, neither were their shoes worn in 40. years. This was done by the providence of God for that people: neither shall the bodies of men by death and corruption be so wasted, but the Lord by his power shall renew them. 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.  
It is possible with God that a camel or a cable be drawn through the eye of a needle: therefore death can not shut up the grave so close, but God will and can draw out thence these our vile bodies, and make them like the glorious body of Christ.  
If one Angel in one night can bring down to death 185000. of the greatest men in Senacheribs' army: shall not infinite thousands of Angels call from death all the world, having this vanquishing power working with them?  
To wind up all: 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, and all in them both and between them both of nothing, then to raise up man out of his own dust: which if our eyes cannot see, nor our understanding conceive, nor our reason reach unto: yet our faith will apprehend it, being founded upon the will of God declared in his word, 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. Do ye not err, not knowing the Scriptures nor the power of God?  
The wise Athenians mocked at Paul when they heard him preach the resurrection: and Festus said he had over studied himself, and by too much learning was become mad, when he disputed before him of the same matter. But the godly are not faithless but believe, as job confesseth: I know that my redeemer liveth, etc. and Martha saith of her brother: I know he shall rise at the last day. For they build their belief upon these two pillars, the will and power of God: not calling flesh and reason to counsel. For as Augustine ad Volusianum saith: Si ratio quaeritur non erit mirabile: si exemplum poscitur non erit singular. Demus aliquid posse Deum quod fateamur nos non posse investigare: tota ratio facti in talibus est potentia facientis: If reason be sought, it will not be strange: if an example be asked, it will not be singular. Let us grant that God can do some thing the reason whereof we cannot find out: 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: seeing they must be changed and made like to Christ's glorious body.  
The husbandman hath great care of that corn which is for his seed: our bodies are the seed of the resurrection. The housewife will keep sweet and fair those vessels which are for the table: our bodies are vessels or should be vessels of sanctification. The Church and temple of God should be kept clean and comely: our bodies are the temples of the holy Ghost: therefore should be heedfully looked unto.  
This is little thought of, of the oppressor, who is become a lions den full of prey and ravin: or of the drunkard, who maketh himself a swill-tub: or of the proud man, who maketh his body a painted puppet: or of the luxurious man, who is a cage of unclean birds, or rather a stable or a sty. We dishonour God as much by abusing our bodies, as jehu did the temple of Baal, who made it an house of the vilest use. God never took pleasure with his Temple of jerusalem after it was defiled by the Babylonians, but burned it down with fire: and he hath in store a more fearful fire if we abuse our bodies.  
Therefore let us be careful to use well these cracked and brittle vessels, for that they must be in better case: now vile, but shall be changed, and made like the glorious body of Christ: 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 doth daily seal in the hearts of God's children. To which three persons, one true and everliving God, be all honour, glory and praise both now and for ever. Amen.  
FINIS.