The glory of the godlie graine a most comfortable sermon preached before the honorable assembly in Paules Church on Whitsunday 1605, on I. Cor. 15.42.43, not published before this moneth of August 1607. Wherein is prooued the identitie of our bodies in the resurrection: the miseries in life, and glorie after death: by Thomas Burt Preacher of the word.
A most comfortable Sermon preached before the HonouSTARTITALICS rable assemblie in Paules Church, on Whitsonday 1605. on 1. Corin. 15. vers. 42. 43. not published before this moneth of Aug. 1607. 1 Cor. 15. 42. The body is sowne in corruption and is raised in incorruption.
A most comfortable Sermon preached before the HonouSTARTITALICS rabble assembly in Paul's Church, on Whitsunday 1605. on 1. Corin. 15. vers. 42. 43. not published before this Monn of Aug. 1607. 1 Cor. 15. 42. The body is sown in corruption and is raised in incorruption.
For being come to Qualis sit, We need not to enquire An sit mortuorū resurrectio. Albeit in the former the matter is by graue and weightie reasons taught vs to be knowne,
For being come to Qualis sit, We need not to inquire an sit mortuorū Resurrection. Albeit in the former the matter is by graven and weighty Reasons taught us to be known,
Though nothing can be more hardly perswaded to the wisdome of the flesh, yet is there nothing more euidently manifested by the wisedome of Gods spirit.
Though nothing can be more hardly persuaded to the Wisdom of the Flesh, yet is there nothing more evidently manifested by the Wisdom of God's Spirit.
So is the assurāce therof so many ways pledged vn to vs as there is nothing eyther within vs or without vs, either in life or indeath, in the order of natute or of grace, that doth not illustrate the same.
So is the assurance thereof so many ways pledged un to us as there is nothing either within us or without us, either in life or indeath, in the order of nature or of grace, that does not illustrate the same.
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as it were liuely images out of the workehouse of nature, as namely of seed or sowen corne, that by such things as are set before our eies, he might teach vs the secret and hidden mysteries of our faith;
as it were lively Images out of the workhouse of nature, as namely of seed or sown corn, that by such things as Are Set before our eyes, he might teach us the secret and hidden Mysteres of our faith;
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And by exhibiting vnto vs the power of God in the ordinarie works of nature, that he may shew forth to vs the supernaturall workes of grace, not to draw vs from faith to ground vpon reason but that as a learned father saith, Ea quae in natura sunt aliquam similitudinē eorū quae supra naturam sunt exprimunt, qua ratione effectum est, vt eorum notitia quae supra sunt, ex hijs rebus quae natura constant, indagari possit.
And by exhibiting unto us the power of God in the ordinary works of nature, that he may show forth to us the supernatural works of grace, not to draw us from faith to ground upon reason but that as a learned father Says, Ea Quae in Nature sunt aliquam similitudinē eorū Quae supra naturam sunt exprimunt, qua ratione effectum est, vt Their notitia Quae supra sunt, ex hijs rebus Quae Nature constant, indagari possit.
Of those foresaid examples of the Apostle, some are elementall, and some are celestiall. The elementall are of two sorts, the one a vegetable body: the other a sensible bodie.
Of those foresaid Examples of the Apostle, Some Are elemental, and Some Are celestial. The elemental Are of two sorts, the one a vegetable body: the other a sensible body.
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first the phrase and manner of speech, by way of comparison noted in these words, the bodie is sowne: secondly the estate from which we shall be changed, from corruption, dishonour & weaknes:
First the phrase and manner of speech, by Way of comparison noted in these words, the body is sown: secondly the estate from which we shall be changed, from corruption, dishonour & weakness:
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The example and comparison we shal best vnderstand, if we note first the congruence, and secondly the difference that this corne or seede hath with and from the bodies of men.
The Exampl and comparison we shall best understand, if we note First the congruence, and secondly the difference that this corn or seed hath with and from the bodies of men.
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according to that notable penalty inflicted vpon the head of Adam and his posteritie, Gen. 3. ver. 19. Dust thou art and vnto dust shalt thou returne againe.
according to that notable penalty inflicted upon the head of Adam and his posterity, Gen. 3. ver. 19. Dust thou art and unto dust shalt thou return again.
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Euen so out of rottennesse peereth and peepeth vp life, and out of the middest of corruption beginneth a generation of new bodies, whereby we see euidently in the lap of nature a plaine proofe, that out of death there is a rising againe to a new life.
Even so out of rottenness Peers and peepeth up life, and out of the midst of corruption begins a generation of new bodies, whereby we see evidently in the lap of nature a plain proof, that out of death there is a rising again to a new life.
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But our bodies shall rise after the resurrection, the same that they are now before the resurrection, both in number, forme and order according to the worthie saying of Ambrose, Gloria non tollit naturam, sed perficit eam:
But our bodies shall rise After the resurrection, the same that they Are now before the resurrection, both in number, Form and order according to the worthy saying of Ambrose, Gloria non Tollit naturam, sed perficit eam:
as we may be to the seedes in our gardens, to the fruit in our orchards, that we may behold how euery thing is a president to shadow and point out the resurrection vnto vs. For out of dead rotten corne commeth greene tender grasse;
as we may be to the seeds in our gardens, to the fruit in our orchards, that we may behold how every thing is a president to shadow and point out the resurrection unto us For out of dead rotten corn comes green tender grass;
how much more shall the bodie of man the Lord of all creatures, the image of the inuisible God, endewed with an immortall and eternall soule, by the strength of the spirit of life be loosed from the bonds of death? And if we see with our eies in the corne the distinction, succession and variation of formes;
how much more shall the body of man the Lord of all creatures, the image of the invisible God, endued with an immortal and Eternal soul, by the strength of the Spirit of life be loosed from the bonds of death? And if we see with our eyes in the corn the distinction, succession and variation of forms;
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how out of corne commeth earth, out of earth grasse, out of grasse a blade, out of the blade a straw, out of the strawe an eare, out of the eare blossomes,
how out of corn comes earth, out of earth grass, out of grass a blade, out of the blade a straw, out of the straw an ear, out of the ear blossoms,
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Are not these as wonderfull to reason, as is this point of faith that we so much wonder at? yet are we readie to ascribe this excellent order of doing, either to the principles of nature,
are not these as wonderful to reason, as is this point of faith that we so much wonder At? yet Are we ready to ascribe this excellent order of doing, either to the principles of nature,
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So that here we see the reasons of this comparison in the first principles, betweene the sowne corne and our buried bodies, with the cōgruence & difference of the same.
So that Here we see the Reasons of this comparison in the First principles, between the sown corn and our buried bodies, with the congruence & difference of the same.
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But the corne (say they) doth not rise againe, Idem in numero, but Idem in specie: that is, that the same particular graine that was sowne, is not the same graine that is reaped,
But the corn (say they) does not rise again, Idem in numero, but Idem in specie: that is, that the same particular grain that was sown, is not the same grain that is reaped,
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But in the day of the resurrection, when the body shall be raised out of the graue, the new body shall not be another but the same in number with the old,
But in the day of the resurrection, when the body shall be raised out of the graven, the new body shall not be Another but the same in number with the old,
Neither could that perswasion of our Sauiour, Math. 10. 28. be so forcible to harten vs against the feare of men, That can kill the body, and to drawe vs to the faere of God, that can Kill both body and soule,
Neither could that persuasion of our Saviour, Math. 10. 28. be so forcible to harten us against the Fear of men, That can kill the body, and to draw us to the faere of God, that can Kill both body and soul,
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Would these men be wiser then the Apostles, more diuine then the Phophets, more profound then the Euangelists, better learned then Christ? Then might we say (which is extreme blesphemie to say;) O foolish Fathers, Patriarkes, Prophets, Confessors and Martyrs, which haue yeelded your bodies to all kinde of torments for the obtaining of the proposed glorie,
Would these men be Wiser then the Apostles, more divine then the Prophets, more profound then the Evangelists, better learned then christ? Then might we say (which is extreme blesphemie to say;) Oh foolish Father's, Patriarchs, prophets, Confessors and Martyrs, which have yielded your bodies to all kind of torments for the obtaining of the proposed glory,
What truth (I beseech you) can there be in the whole Scripture, if this opinion be not false? Is not this all one with the censure of the Saduceis? They affirme that there is no rising againe,
What truth (I beseech you) can there be in the Whole Scripture, if this opinion be not false? Is not this all one with the censure of the Sadducees? They affirm that there is no rising again,
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namely in that here it is said that the bodies are raised in incorruptiō. And it is apparent that all the creatures of God what soeuer, they are by the constitution of their natures Incorruptible, either both in the whole & in the parts (as they say) Et secundum totum, & secundum partes, as are celestiall bodies;
namely in that Here it is said that the bodies Are raised in incorruption. And it is apparent that all the creatures of God what soever, they Are by the constitution of their nature's Incorruptible, either both in the Whole & in the parts (as they say) Et secundum totum, & secundum parts, as Are celestial bodies;
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so the contrarie last sort of creatures haue no part of eternitie: And therefore as the celestiall, because they are incorruptible both in matter and forme;
so the contrary last sort of creatures have no part of eternity: And Therefore as the celestial, Because they Are incorruptible both in matter and Form;
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And this is the reason why that in the corne and in all those things as are of this transitorie sort, the position of the Philopher is true that they cannot, Redire eadem in numero, Returne the same things in number.
And this is the reason why that in the corn and in all those things as Are of this transitory sort, the position of the Philosopher is true that they cannot, Redire Same in numero, Return the same things in number.
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yet the Apostle auoucheth that at the resurrection we shall differ in estate, and be changed into a farre more noble and excellent condition, viz. From corruption, dishonour and weaknesse; to incorruption, glorie and power.
yet the Apostle avoucheth that At the resurrection we shall differ in estate, and be changed into a Far more noble and excellent condition, viz. From corruption, dishonour and weakness; to incorruption, glory and power.
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But in the three degrees of our blessed estate in the day of the resurrection, by incorruption, he giueth vs to vnderstand that we shall then want all those euils which we now haue;
But in the three Degrees of our blessed estate in the day of the resurrection, by incorruption, he gives us to understand that we shall then want all those evils which we now have;
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and as he is falen from the true God, so doth he fall in his birth most like vnto an Idol, hauing feet yet goeth not, hands yet handleth not, mouth yet tasteth not, he is dombe without speech, infatuate without wit, confused without memorie, hauing none vse of bodie,
and as he is fallen from the true God, so does he fallen in his birth most like unto an Idol, having feet yet Goes not, hands yet handleth not, Mouth yet tasteth not, he is dumb without speech, infatuate without wit, confused without memory, having none use of body,
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and as Bernard saith, he is a man sorowing that he is a man, blushing because he is naked, grieuing because he is poore, groning because he is wretched, weeping and crying out because he is miserable.
and as Bernard Says, he is a man sorrowing that he is a man, blushing Because he is naked, grieving Because he is poor, groaning Because he is wretched, weeping and crying out Because he is miserable.
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But when he beginneth to step forth into the depth of discretiō, & to looke about into the world, streight-waies how dolefullie griefes do assaile him, perils besiege him, terrors affright him, wrongs do oppresse him, cares do consume him,
But when he begins to step forth into the depth of discretion, & to look about into the world, straightways how dolefully griefs do assail him, perils besiege him, terrors affright him, wrongs do oppress him, Cares do consume him,
and troubles confound him, and that in such maner as it made the wiseman to cry out, homo •mbecillitatis exemplū fortunae lusus inconstantiae imago iniuria & calamita • trutina;
and Troubles confound him, and that in such manner as it made the Wiseman to cry out, homo •mbecillitatis exemplū Fortunae lusus inconstantiae imago Iniuria & calamita • trutina;
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so crooked with stifnes, so cripled with pain, & ouerwhelmed with sicknesse, stooping the bodie double to the ground that it neuer doth respite him free from griefe,
so crooked with stiffness, so crippled with pain, & overwhelmed with sickness, stooping the body double to the ground that it never does respite him free from grief,
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So then man doth begin his life with weeping, and end his life with groning, his first age is weaknesse, his last age sicknesse, his yong yeares opprest with feares, his best time consum'd with cares:
So then man does begin his life with weeping, and end his life with groaning, his First age is weakness, his last age sickness, his young Years oppressed with fears, his best time consumed with Cares:
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yea if we consider what great griefe and annoyāce we suffer before our birth, and what defiling and rottennesse we endure after death, we may iustly say that euery calamitie begā long before in the wombe and also endeth long time after in the graue.
yea if we Consider what great grief and annoyance we suffer before our birth, and what defiling and rottenness we endure After death, we may justly say that every calamity began long before in the womb and also Endeth long time After in the graven.
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If we should recken on a row the manifold misfortunes (as some call them) by wounding, maining, breaking and rotting of members, imprisonment, banishment, tortures and torment, we may trulie affirme with Saint Ambrose, that death might rather seeme to be the remedy of paine then the penaltie of sinne:
If we should reckon on a row the manifold misfortunes (as Some call them) by wounding, maining, breaking and rotting of members, imprisonment, banishment, tortures and torment, we may truly affirm with Saint Ambrose, that death might rather seem to be the remedy of pain then the penalty of sin:
yet without them in the midst of our best & greatest prosperitie, our strength is but weaknesse, our time short, our estate transitory, our life miserie, our selues vanitie;
yet without them in the midst of our best & greatest Prosperity, our strength is but weakness, our time short, our estate transitory, our life misery, our selves vanity;
Isaiah calleth it grasse, cap. 40. 6. Ia. 4. 14. a vapor, Iob. 25. 6. miserie, Dauid, vanitie, Iob againe corruption. And as Dauid noteth, Psal. 51 the seed of sinne, and brood of iniquitie, who as Ro. 8. 8. They that are in the flesh cannot please God, whose waies Gen. 6. are corrupted &c.
Isaiah calls it grass, cap. 40. 6. Ia. 4. 14. a vapor, Job 25. 6. misery, David, vanity, Job again corruption. And as David notes, Psalm 51 the seed of sin, and brood of iniquity, who as Ro. 8. 8. They that Are in the Flesh cannot please God, whose ways Gen. 6. Are corrupted etc.
So as if we will vouchsafe to looke on the Scriptures, they will as in a glasse shew vs our faulty nature, sinfull seed, wretched birth, that we are the brood of iniquitie, seruants of finne, subiects of death, corruption for fouleness, wormes for vilenesse,
So as if we will vouchsafe to look on the Scriptures, they will as in a glass show us our faulty nature, sinful seed, wretched birth, that we Are the brood of iniquity, Servants of fin, Subjects of death, corruption for fouleness, worms for vileness,
and authoritie be so grieuous, and so full of sorrowes and woes, that the pleasures of euery thing past, doth bring into remembrance nought else but the smart of after griefe:
and Authority be so grievous, and so full of sorrows and woes, that the pleasures of every thing past, does bring into remembrance nought Else but the smart of After grief:
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Alas what importable thing is it, man to haue lost not only the rich treasures, plentifull pleasures, the great dignitie, soueraignty and authority of the whole earth:
Alas what importable thing is it, man to have lost not only the rich treasures, plentiful pleasures, the great dignity, sovereignty and Authority of the Whole earth:
wisedome, Iustice, prudence, temperance, godlinesse, goodnes innocencie, righteousnes, and perfect integritie both of soule and body, wherewith he was made such an excellent man as he glistered in glory like agod.
Wisdom, justice, prudence, temperance, godliness, Goodness innocence, righteousness, and perfect integrity both of soul and body, wherewith he was made such an excellent man as he glistered in glory like agod.
Oh how much more is the burthen of contrary euils? if it be so great a corasiue to forget pleasures, what heartsore is it to endure paine? if it be a thing so lamentable to depart from felicitie, is it not a thing wofull to tast of bitter miserie,
O how much more is the burden of contrary evils? if it be so great a Corasiue to forget pleasures, what heart-sore is it to endure pain? if it be a thing so lamentable to depart from felicity, is it not a thing woeful to taste of bitter misery,
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But now not only by loosing the felicity which man somtimes held, but by falling also into the contrary calamity, is the minde ouerwhelmed with such an huge heap of mischiefes, a that it had not before somuch exceeding happinesse,
But now not only by losing the felicity which man sometimes held, but by falling also into the contrary calamity, is the mind overwhelmed with such an huge heap of mischiefs, a that it had not before So much exceeding happiness,
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The appetites they likewise are not obedient to the gouernment of reason, and the wil wādreth after strange and stragling motions, whereby the body is made subiect to execute the wicked counsels of the minde.
The appetites they likewise Are not obedient to the government of reason, and the will wanders After strange and straggling motions, whereby the body is made Subject to execute the wicked Counsels of the mind.
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And thus is the whole man distained with sinne, defiled with lust, polluted with filthinesse, out-raged with affections, fretting in enuy, drowned in gluttony, bleeding in cruelty,
And thus is the Whole man distained with sin, defiled with lust, polluted with filthiness, outraged with affections, fretting in envy, drowned in gluttony, bleeding in cruelty,
and altogether deformed with iniquity, so that from the glorious image of God he is become the right patterne of the diuell, Ioh. 8. 44. Eph. 1. ver. 2. 3. In as much as the Lord repented that he had made man in the earth,
and altogether deformed with iniquity, so that from the glorious image of God he is become the right pattern of the Devil, John 8. 44. Ephesians 1. ver. 2. 3. In as much as the Lord repented that he had made man in the earth,
And doth alot his whole life to be nought else but a time of punishment and chastisment vnto death, suffering the minde (through his iust iudgment) somtimes to be ouerwhelmed with pensiuenesse, sometimes to be chastised with fearfulnesse, sometimes to be distracted with madnesse, confused with foolishnes,
And does allot his Whole life to be nought Else but a time of punishment and chastisement unto death, suffering the mind (through his just judgement) sometimes to be overwhelmed with pensiveness, sometime to be chastised with fearfulness, sometime to be distracted with madness, confused with foolishness,
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and swallowed vp with such incredible wofulnesse, that naturall men had rather many times then endure it, hang themselues like Achitophel; kill themselues like Saul, burne themselues like Zimrie, strangle themselues like Iudas, or drowne themselues like the desperate darlings of this world;
and swallowed up with such incredible wofulnesse, that natural men had rather many times then endure it, hang themselves like Ahithophel; kill themselves like Saul, burn themselves like Zimrie, strangle themselves like Iudas, or drown themselves like the desperate darlings of this world;
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and the death that is due to vs by Gods Iustice is two-fold. One of the bodie onelie, which is thereof a mortall destruction, Gen. 3. ver. 19. The other both of body and soule, Math. 10. ver. 28. Now daily experience teacheth, that the whole roote of Adams stock is made subiect to the strok of death;
and the death that is due to us by God's justice is twofold. One of the body only, which is thereof a Mortal destruction, Gen. 3. ver. 19. The other both of body and soul, Math. 10. ver. 28. Now daily experience Teaches, that the Whole root of Adams stock is made Subject to the strok of death;
It is the mortall enemie of life, the slaughterman of nature, the ruine of the world, the destruction of the body, the curse of God, the woe of man and the dart and power of hell.
It is the Mortal enemy of life, the slaughterman of nature, the ruin of the world, the destruction of the body, the curse of God, the woe of man and the dart and power of hell.
If we should but speake of the temporall death of the body only, yet what griefes are in the graue, what darknesse, what solitarinesse, what silence, what rottennesse, where is nothing else but an extinguishment of life, a depriuation of pleasure, a desolation of comfort, a confusion of order, and a destruction of nature:
If we should but speak of the temporal death of the body only, yet what griefs Are in the graven, what darkness, what solitariness, what silence, what rottenness, where is nothing Else but an extinguishment of life, a deprivation of pleasure, a desolation of Comfort, a confusion of order, and a destruction of nature:
But all this notwithstanding, if this first death be compared to the second, this may be accounted a kinde of happinesse in comparison of the second wretchednes:
But all this notwithstanding, if this First death be compared to the second, this may be accounted a kind of happiness in comparison of the second wretchedness:
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though there be giuen vs, as a iust reward for our sinnes, our mouthes full of mould, our bellies full of wormes, our bones full of carion, our bodies full of stinch,
though there be given us, as a just reward for our Sins, our mouths full of mould, our bellies full of worms, our bones full of carrion, our bodies full of stinch,
Now the first step of our happie estate, doth consist herein to be made free from all this woe and wretchednesse, which how sweete it is, is best knowne of them that haue tasted the sharpnes of the sower:
Now the First step of our happy estate, does consist herein to be made free from all this woe and wretchedness, which how sweet it is, is best known of them that have tasted the sharpness of the sour:
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For as the Phisition is best welcome to the sicke, so the immunitie of paine, & the richnes of mercy are alwais most precious to the wretches of miserie.
For as the physician is best welcome to the sick, so the immunity of pain, & the richness of mercy Are always most precious to the wretches of misery.
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S. Bernard (In sermonum libro) when he would set out the ornaments of the minde, bursteth forth into an incredible exclamation (as rauished with the meditation of these new celestiall dowries) O happie region (saith he) for there shalbe wisedome without vndiscreetnesse, knowledge without ignorance, memorie without forgetfulnes, vnderstanding without erroniousnes, will without perturbation,
S. Bernard (In Sermons libro) when he would Set out the Ornament of the mind, bursteth forth into an incredible exclamation (as ravished with the meditation of these new celestial dowries) Oh happy region (Says he) for there shall Wisdom without undiscreetness, knowledge without ignorance, memory without forgetfulness, understanding without erroniousnes, will without perturbation,
and reason without obscuration, S. Ambrose intreating of the great dignitie and honor of the glorified bodies saith (exalting them in this sort) Habebunt integritatem in perfectione, impatibilitatem sine corruptione, &c. They shall haue integritie in perfection, impassibilitie without corruption, they shalbe as swift as thought for agilitie,
and reason without obscuration, S. Ambrose entreating of the great dignity and honour of the glorified bodies Says (exalting them in this sort) Habebunt integritatem in perfection, impatibilitatem sine corruption, etc. They shall have integrity in perfection, impassibility without corruption, they shall as swift as Thought for agility,
there is immortall blessednesse, and blessed immortalnesse, certaine securitie, and secure tranquilitie, pleasant incunditie, happie eternitie, and eternal felicitie.
there is immortal blessedness, and blessed immortalnesse, certain security, and secure tranquillity, pleasant incunditie, happy eternity, and Eternal felicity.
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For there saith Saint Gregorie (in his booke of homilies) are the ioyes of heauen euerlasting quiers of Angels, euer-singing, blesled spirits euer praising, holy Saints euer triumphing, Gods presence euer shining, the fountaine of life euer springing, and inaccessable light neuer dimming.
For there Says Saint Gregory (in his book of homilies) Are the Joys of heaven everlasting quires of Angels, euer-singing, Blessed spirits ever praising, holy Saints ever triumphing, God's presence ever shining, the fountain of life ever springing, and inaccessible Light never dimming.
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and since that of Saint Ambrose (intreating of the bodies of the Saintes, as they are resumed againe to their soules) doth without labour expresse the excellencie of both natures, I will in this discourse only explane his rehearsall. First therfore as touching integritie;
and since that of Saint Ambrose (entreating of the bodies of the Saints, as they Are resumed again to their Souls) does without labour express the excellency of both nature's, I will in this discourse only explain his rehearsal. First Therefore as touching integrity;
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But that they shal in that day euerie one be whole without want, strong without weakenesse, pure without blemish, perfect without defect, exact without fault.
But that they shall in that day every one be Whole without want, strong without weakness, pure without blemish, perfect without defect, exact without fault.
sine vlla difficultate, The bodies of the Saints shall arise without any fault, without any deformitie, without any corruption, without any difficultie;
sine vlla difficultate, The bodies of the Saints shall arise without any fault, without any deformity, without any corruption, without any difficulty;
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for if it be so (as Isaiah saith cap. 30. 26.) that against that day (as against the coronatiō of a most glorious and immortall King) the Sunne and Moone and al creatures shall be most royally set forth, with what diuine and admirable adorning shall the King himselfe be braued out?
for if it be so (as Isaiah Says cap. 30. 26.) that against that day (as against the coronation of a most glorious and immortal King) the Sun and Moon and all creatures shall be most royally Set forth, with what divine and admirable adorning shall the King himself be braved out?
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And the diuine worke of God must needes be aboue all others most perfect, because that without derogation of the work-maister there must be found none imperfection in the work.
And the divine work of God must needs be above all Others most perfect, Because that without derogation of the workmaster there must be found none imperfection in the work.
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But also shall haue a most mightie and prepotent power to resist all manner of alteration, insomuch as their integrity shall neuer be diminished, their perfectnesse altered, nor their exquisitnes abated:
But also shall have a most mighty and prepotent power to resist all manner of alteration, insomuch as their integrity shall never be diminished, their perfectness altered, nor their exquisiteness abated:
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For otherwise we know this by common sence, that whatsoeuer is passible is likewise corruptible (according to that ground, Omne patibile est corruptibile, and suffer end it must whatsoeuer doth suffer chaunge) but all their excellencie whatsoeuer as it shall then be most absolute,
For otherwise we know this by Common sense, that whatsoever is passable is likewise corruptible (according to that ground, Omne patibile est corruptibile, and suffer end it must whatsoever does suffer change) but all their excellency whatsoever as it shall then be most absolute,
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so shall it likewise be most permanent, remaining alwayes immutable without change, inuiolable without hurt, inuincible without vanquish, continuall without cessing, and euerlasting without ending.
so shall it likewise be most permanent, remaining always immutable without change, inviolable without hurt, invincible without vanquish, continual without cessing, and everlasting without ending.
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But beyond all this pollishing of the humane creature, there shalbe a further garnishing by the diuine spirit with such wonderfull subtiltie and agilitie,
But beyond all this polishing of the humane creature, there shall a further garnishing by the divine Spirit with such wonderful subtlety and agility,
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The glorified body shall then not only haue no slownes, no waightines, no massines, no cumbrance, no grossenes, none vnaptnes, (as it hath now:) But further it shall be made as subtile as ayer,
The glorified body shall then not only have no slowness, no weightiness, no massines, no cumbrance, no grossness, none unaptness, (as it hath now:) But further it shall be made as subtle as air,
Now these spirituall natures and absolute formes, not beeing at all combred with the weight of the body, they are able to pierce the heauens, walke on the waters, flie in the aire, accomplish their worke in a moment,
Now these spiritual nature's and absolute forms, not being At all cumbered with the weight of the body, they Are able to pierce the heavens, walk on the waters, fly in the air, accomplish their work in a moment,
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The like whereof our Sauiour seemeth to affirme, Mat. 10. that they shall be lake Angels in heauen, full of excellencie, full of puritie, full of potency and powerfull actiuitie;
The like whereof our Saviour seems to affirm, Mathew 10. that they shall be lake Angels in heaven, full of excellency, full of purity, full of potency and powerful activity;
and the Apostle here saith the body shall be raised in power, that is to say, actiue, strong, mighty, immortall, full of all abilitie, perfectly to accomplish and fulfill the desire of the soule:
and the Apostle Here Says the body shall be raised in power, that is to say, active, strong, mighty, immortal, full of all ability, perfectly to accomplish and fulfil the desire of the soul:
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Euen so do we find that the greater dominion which the soule hath ouer the body, with so much the lesse labour and paines the body is mooued by the soule.
Even so do we find that the greater dominion which the soul hath over the body, with so much the less labour and pains the body is moved by the soul.
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Euen so much swifter shall the soule then moue the body likewise more then nowe; Wherefore asmuch as it shall incredibly exceed in the excellencie of power:
Even so much swifter shall the soul then move the body likewise more then now; Wherefore as as it shall incredibly exceed in the excellency of power:
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Which assertion Augustine also maintaineth in his Enchiridion; In corporibus sanctorum (saith he) tanta facilitas quantafelicitas erit, There shall be as great facilitie of mouing, as felicitie of enioying.
Which assertion Augustine also maintaineth in his Enchiridion; In corporibus sanctorum (Says he) tanta facilitas quantafelicitas erit, There shall be as great facility of moving, as felicity of enjoying.
Of this diuine decking and adorning of the saints, the learned diuines make two sorts: The first they call Pulchritudinem: The second Lucem, beautie and light.
Of this divine decking and adorning of the Saints, the learned Divines make two sorts: The First they call Pulchritudinem: The second Lucem, beauty and Light.
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Pulchritudo corporis (saith Augustine, In lib. 19. De ciuitate Dei) est partium connenientia, cum suanitate quadam coloris, The beautie of the bodie, is the conueniencie of the parts, with a certaine sweetnesse of colour.
Pulchritudo corporis (Says Augustine, In lib. 19. De ciuitate Dei) est partium connenientia, cum suanitate Quadam coloris, The beauty of the body, is the conveniency of the parts, with a certain sweetness of colour.
Lo thus (by these mens iudgements) the saints shall haue both fauor and color to make them amiable, light and brightnesse to make them admirable, colour to make them visible to be seene, light to make them impossible to be hid:
Lo thus (by these men's Judgments) the Saints shall have both favour and colour to make them amiable, Light and brightness to make them admirable, colour to make them visible to be seen, Light to make them impossible to be hid:
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What shall our fairnesse & sweetnesse then be, when as we shall haue glorified and immortall bodies, made able to receiue the garnishing of heauenly dignities? Or how shall our selues (thinke you) be braued out,
What shall our fairness & sweetness then be, when as we shall have glorified and immortal bodies, made able to receive the garnishing of heavenly dignities? Or how shall our selves (think you) be braved out,
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when as our garmēts shall be made so resulgent as to shine with gleaming sparkes of light? And yet doth our Sauiour in this place not only simply and absolutly denounce that the iust shall shine as the sunne;
when as our garments shall be made so resulgent as to shine with gleaming sparks of Light? And yet does our Saviour in this place not only simply and absolutely denounce that the just shall shine as the sun;
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A notable experiment whereof was exhibited to S. Paul in his iourney to Damascus, Acts. 9. Whereas the excellent brightnesse of the sonne of God did so farre exceed the light of the sun-globe, that the one was chearfull for his shine the other fearfull for his glory, the one so moderate that it serued vnto light,
A notable experiment whereof was exhibited to S. Paul in his journey to Damascus, Acts. 9. Whereas the excellent brightness of the son of God did so Far exceed the Light of the sun-globe, that the one was cheerful for his shine the other fearful for his glory, the one so moderate that it served unto Light,
Therefore if the sonne of God doth so farre passe the glorie of the sun, that when the sun may be well endured, his brightnesse alone cannot be sustained with mortall eye:
Therefore if the son of God does so Far pass the glory of the sun, that when the sun may be well endured, his brightness alone cannot be sustained with Mortal eye:
What maruell if the light of all the bodies of the Saints shall seeme to darken the brightnesse of the sunne, seeing the holy Ghost doth assure vs, Phil. 3. 21. that our vile bodies shall be fashioned like vnto his most glorious body.
What marvel if the Light of all the bodies of the Saints shall seem to darken the brightness of the sun, seeing the holy Ghost does assure us, Philip 3. 21. that our vile bodies shall be fashioned like unto his most glorious body.
Now how his most glorious body is decked out infinitly with the gorgeousnesse of light, it is plentifully testified in Reu. 21. 23. And the citie had no need of the sun,
Now how his most glorious body is decked out infinitely with the gorgeousness of Light, it is plentifully testified in Reu. 21. 23. And the City had no need of the sun,
Because that when as for the greatnes of the light in that kingdom, it is shewed that there is no need of the light of the sun, &c. All that wonderful illumination notwithstanding is prescribed to proceed from the glorie of the Lambe;
Because that when as for the greatness of the Light in that Kingdom, it is showed that there is no need of the Light of the sun, etc. All that wondered illumination notwithstanding is prescribed to proceed from the glory of the Lamb;
yet to haue our vile bodies which do rise out of dust, and do fall into carrion to be fashioned like to the glorious body of the Lord, which is of such pecrlesse perspicuitie, that like as the sunne doth adorne al the stars,
yet to have our vile bodies which do rise out of dust, and do fallen into carrion to be fashioned like to the glorious body of the Lord, which is of such pecrlesse perspicuity, that like as the sun does adorn all the Stars,
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And can there be a more wonderfull or incredible excellencie attributed vnto any creature, then to haue (I say not that body which is vile to be made glorious,) but that body which is more vile then carion, to be made no lesse glorious then like to the son of God;
And can there be a more wonderful or incredible excellency attributed unto any creature, then to have (I say not that body which is vile to be made glorious,) but that body which is more vile then carrion, to be made no less glorious then like to the son of God;
Wherefore to speake now by way of conclusion of externall good things, what a wonderfull exaltation is this for mortall flesh, to be cloathed like the son of God with immortall glory;
Wherefore to speak now by Way of conclusion of external good things, what a wonderful exaltation is this for Mortal Flesh, to be clothed like the son of God with immortal glory;
to be assumed in honor into heauen, to be associated in felowship with the blessed angels, to passe all time in eternity of pleasures, to enioy al worlds in variety of delights,
to be assumed in honour into heaven, to be associated in fellowship with the blessed Angels, to pass all time in eternity of pleasures, to enjoy all world's in variety of delights,
But also euerlastingly without all ending, to be decked out aboue all creatures, with the ornaments of beauty, garnished eternally with incomparable light,
But also everlastingly without all ending, to be decked out above all creatures, with the Ornament of beauty, garnished eternally with incomparable Light,
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And therfore cannot but be stuffed full of brightnes, light, fairnesse; sweetnes, integritie, subtlety, agilitie, power, strength, immortality, felicitie, glory and maiesty;
And Therefore cannot but be stuffed full of brightness, Light, fairness; sweetness, integrity, subtlety, agility, power, strength, immortality, felicity, glory and majesty;
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Shall the painting of earth moue more then the pollishings of heauen, the vestures of corruption, more then the ornaments of glorie? or that which is lesse beautifull then a flower, beyond that which is more orient then the light? or a face drawne out of dust by the pensill of nature,
Shall the painting of earth move more then the polishings of heaven, the vestures of corruption, more then the Ornament of glory? or that which is less beautiful then a flower, beyond that which is more orient then the Light? or a face drawn out of dust by the pencil of nature,
then a grace distincted in the heauens by the finger of Gods hand? Nay, rather as S. Augustine saith (in Epistola quadam) He that loueth pleasures, let him seeke them there, where it neuer can be distracted with any paine;
then a grace distincted in the heavens by the finger of God's hand? Nay, rather as S. Augustine Says (in Epistle Quadam) He that loves pleasures, let him seek them there, where it never can be distracted with any pain;
