A
most
comfortable
Sermon
preached
before
the
Honou
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
.
Ver.
43
It
is
sowne
in
dishonor
,
and
is
raised
in
glorie
:
It
is
sowne
in
weaknesse
,
and
is
raised
in
power
.
WHereas
the
blessed
Apostle
in
this
Chapter
disputeth
two
questions
:
First
whether
there
be
any
resurrection
of
the
dead
:
Secondly
,
in
what
manner
it
shall
be
;
I
haue
chosen
the
second
rather
then
the
first
:
because
the
second
doth
containe
the
first
;
For
being
come
to
Qualis
sit
,
We
need
not
to
enquire
An
sit
mortuorum
resurrectio
.
Albeit
in
the
former
the
matter
is
by
graue
and
weightie
reasons
taught
vs
to
be
knowne
,
yet
in
the
latter
it
is
by
visible
examples
set
before
vs
to
be
seene
.
Whereas
we
haue
not
only
the
oracles
of
God
to
confirme
our
faith
,
but
also
the
miracles
of
nature
to
perswade
our
reason
,
so
that
whatsoeuer
faith
doth
apprehend
in
the
truth
of
Gods
promises
,
reason
may
also
acknowledge
in
the
almightines
of
his
power
.
In
the
second
question
,
S.
Paul
intreating
only
of
the
resurrection
of
the
faithfull
,
principally
toucheth
these
three
things
.
First
,
the
Identitie
of
our
bodies
,
that
wee
shall
rise
againe
in
them
hereafter
,
the
same
in
substance
as
we
are
now
.
Secondly
,
he
declareth
the
qualities
&
properties
from
whence
and
to
what
we
shall
be
changed
.
Thirdly
,
by
what
power
and
helpe
we
do
attaine
the
same
.
Touching
the
first
,
that
we
shall
arise
againe
the
same
in
substance
as
we
are
now
.
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
.
For
as
the
one
article
doth
containe
our
whole
victorie
in
Christ
;
and
is
in
very
deede
the
only
supporter
of
religion
,
the
Archpiller
of
our
faith
,
the
treasure
of
the
Gospell
,
and
the
tryumph
of
the
Saints
.
And
therfore
of
so
great
waight
and
importance
,
that
if
it
be
vaine
,
the
whole
sum
of
religion
is
all
meerely
vaine
:
So
is
the
assurance
therof
so
many
ways
pledged
vnto
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
.
To
set
downe
a
proofe
whereof
,
the
Apostle
doth
in
this
place
to
confirme
his
assertion
,
fetch
certaine
examples
,
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
;
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
similitudinem
eorum
quae
supra
naturam
sunt
exprimunt
,
qua
ratione
effectum
est
,
vt
eorum
notitia
quae
supra
sunt
,
ex
hijs
rebus
quae
natura
constant
,
indagari
possit
.
Such
things
as
are
in
nature
,
expresse
some
likenes
of
those
things
as
are
aboue
nature
:
by
which
meanes
it
commeth
to
passe
,
that
the
knowledge
of
such
things
as
are
aboue
,
by
those
things
as
are
apparent
in
nature
may
be
searched
out
.
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
.
The
vegetable
body
as
of
seede
or
sowen
come
,
the
sensible
body
,
as
namely
of
flesh
and
the
variety
therof
.
In
this
text
we
are
to
consider
three
things
:
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
:
thirdly
the
estate
vnto
which
our
body
shall
bee
changed
;
to
incorruption
glorie
and
power
.
The
comparison
is
betweene
the
bodies
of
the
faithfull
,
and
the
sowen
corne
,
the
body
is
sowen
.
There
their
bodies
are
compared
to
the
sowen
corne
.
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
congruence
S.
Paul
setteth
down
in
verse
the
36.
O
foole
,
that
which
thou
sowest
is
not
quickened
except
it
die
.
Out
of
which
words
we
gather
that
they
agree
in
three
things
:
First
in
sowing
:
Secondly
in
dying
;
and
thirdly
in
quickening
.
First
the
corne
is
cast
into
the
ground
,
as
into
a
graue
reserued
vnto
the
hope
of
rising
againe
:
euen
so
we
are
cast
into
the
graue
as
the
corne
into
the
ground
,
and
are
couered
with
earth
as
hidden
seed
reserued
to
the
power
of
a
new
life
:
In
respect
whereof
Math.
13.
vers.
38.
the
faithfull
are
called
wheate
which
at
haruest
shal
be
brought
into
the
Lords
barne
.
Secondly
,
as
the
corne
in
the
ground
there
dieth
,
altereth
,
changeth
and
corrupteh
,
and
rotteth
before
it
recouer
any
sparke
of
life
:
So
our
corps
likewise
doth
rot
,
change
,
alter
and
corrupt
in
the
graue
,
before
it
receiueth
any
strength
to
liue
againe
;
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
.
Where
we
may
see
that
not
onely
death
,
but
the
dissolution
of
nature
is
the
punishment
of
a
wicked
life
.
Thirdly
,
as
the
corne
after
this
change
corrupting
and
rotting
,
doth
at
last
become
againe
notwithstanding
,
the
same
bodie
as
it
was
at
first
;
So
that
as
out
of
the
vttermost
extremitie
of
the
darke
night
there
doth
appeare
againe
a
little
glimmering
of
the
bright
day
;
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
.
And
so
these
our
bodies
semblably
in
the
last
day
,
shall
arise
againe
the
same
out
of
the
dust
and
shall
be
drawne
vp
out
of
the
depth
of
death
,
vnto
a
life
immortall
and
euerlasting
:
For
if
Resurgere
be
(
as
Tertullian
and
S.
Augustine
do
note
)
nothing
else
but
Reuiuiscere
;
And
Resurrectio
,
eius
quod
cecidit
secunda
surrectio
;
Seeing
the
bodies
we
now
beare
do
fale
the
same
bodies
in
substance
though
not
the
same
in
quality
and
estate
shall
rise
againe
;
For
the
corne
was
sowne
a
bare
and
naked
seed
,
hard
and
dried
,
old
and
withered
,
with
an
huske
,
as
it
were
an
hood
on
his
head
,
without
either
strength
or
beautie
,
life
or
motion
:
but
riseth
vp
and
springeth
greene
out
of
death
,
being
outwardly
decked
with
fairnesse
of
colour
,
and
sweetnesse
of
odor
,
and
inwardly
adorned
with
rare
and
pretious
vertues
;
hauing
receiued
mightie
and
powerfull
strength
,
not
only
to
grow
vp
great
and
burnish
into
a
blade
;
but
also
to
fructifie
and
multiplie
it selfe
an
hundreth
fold
,
and
enrich
it selfe
an
hundreth
waies
:
Euen
so
shall
we
be
in
the
life
of
the
resurrection
,
both
outwardly
decked
in
bodie
,
and
inwardly
garnished
in
mind
,
as
here
the
Apostle
doth
demonstrate
,
It
is
sowne
in
corruption
,
and
is
raised
in
incorruption
,
It
is
sowne
in
dishonor
,
and
is
raised
in
glorie
,
it
is
sowne
in
weaknesse
,
and
is
raised
in
power
.
But
as
the
corne
doth
thus
agree
in
many
points
with
our
bodies
:
so
doth
it
differ
many
waies
from
our
bodies
.
First
,
the
seed
corne
commeth
not
to
his
perfection
but
by
little
and
little
;
But
we
shall
be
raised
in
a
moment
,
euen
in
the
twinckling
of
an
eye
:
for
as
the
schoolmen
say
,
Virtus
infinita
operatur
in
instants
,
&
resurrectio
diuina
virtute
fiet
:
An
infinit
vertue
worketh
in
an
instant
,
and
the
resurrection
shall
be
performed
by
the
diuine
and
infinit
power
of
God
.
Moreouer
the
corne
doth
recouer
life
vpon
none
other
condition
but
to
die
againe
;
whereas
our
bodies
shall
so
rise
out
of
death
,
as
that
death
shall
haue
no
more
dominion
ouer
them
:
For
this
corruptible
shall
put
on
incorruption
,
vers
.
53.
Rom.
6.
1.
Cor.
15
31.
Besides
,
the
corne
riseth
not
in
the
same
forme
that
it
was
sowne
:
for
it
was
sowne
a
naked
corne
,
but
it
riseth
vp
a
greene
tender
grasse
,
and
it
hath
power
to
multiplie
,
and
spread
it selfe
into
diuerse
bodies
:
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
:
The
estate
of
glorie
doth
not
take
away
nature
,
but
perfecteth
the
same
.
Againe
,
the
corne
doth
recouer
that
new
life
by
the
meane
of
a
natural
power
and
vertue
included
in
the
seed
;
but
that
our
bodies
cannot
reuiue
through
any
naturall
power
or
strength
that
doth
remaine
in
vs
;
but
through
the
supernaturall
and
diuine
operation
of
the
spirit
of
God
,
which
Rom.
8.
vers.
11.
doth
quicken
our
naturall
bodies
,
because
that
his
spirit
dwelleth
in
vs
.
So
that
by
this
phrase
of
speech
,
wherin
our
bodies
are
compared
vnto
sowne
corne
,
we
are
sent
to
the
corne
of
the
fieldes
,
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
;
out
of
dead
rotten
seeds
commeth
sweet
smeling
hearbes
;
out
of
dead
rotten
kernels
mightie
growne
trees
;
out
of
dead
rotten
stones
daintie
plesant
peaches
,
cheries
and
plums
:
And
euen
so
out
of
dead
rotten
corses
proceed
likewise
euer
liuing
bodies
.
Omnia
pereundo
seruantur
:
Omnia
Tertul.
in
Apolog.
de
interitu
formantur
.
All
things
are
preserued
by
perishing
:
All
things
are
formed
by
destroying
.
Therefore
if
vegetable
bodies
which
are
of
small
regard
,
do
by
the
strength
of
nature
after
death
rise
againe
to
a
new
life
;
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
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
,
and
out
of
the
blossomes
corne
:
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
,
as
if
it
were
to
the
forme
and
matter
of
the
corne
that
wrought
it
,
or
else
vnto
secondarie
causes
,
as
if
it
were
the
heauens
alone
that
gaue
it
.
These
things
are
nothing
else
but
Instruments
in
the
hand
of
God
to
be
applied
vnto
the
worke
.
But
we
are
to
ascend
vp
higher
euen
to
the
pleasure
of
God
;
and
there
to
acknowledge
his
diuine
geodnesse
in
the
gift
,
his
power
in
the
act
,
&
his
wisdome
in
the
order
;
and
assuredly
be
perswaded
that
he
is
able
to
draw
life
out
of
death
,
and
at
his
pleasure
to
make
the
liuing
out
of
the
dead
,
and
by
consequence
as
able
to
raise
them
vp
to
life
as
are
fallen
into
death
,
and
make
them
to
liue
again
:
God
can
as
well
make
the
dead
to
liue
,
as
make
the
liuing
out
of
the
dead
:
For
it
is
all
one
power
and
of
the
like
strength
:
But
God
doth
this
euerie
day
,
as
we
may
see
notably
exemplified
vnder
the
broad
seale
of
the
Ladie
Nature
;
wherein
we
find
by
proofe
that
al
things
which
haue
life
haue
their
originals
out
of
those
things
which
haue
no
life
,
and
euerie
generation
hath
his
beginning
out
of
the
verie
entrals
of
putrefaction
.
So
that
here
we
see
the
reasons
of
this
comparison
in
the
first
principles
,
betweene
the
sowne
corne
and
our
buried
bodies
,
with
the
congruence
&
difference
of
the
same
.
But
on
the
other
side
there
are
some
(
and
that
no
small
Clarkes
of
our
time
)
that
affirme
the
Apostle
to
compare
the
resurrection
vnto
corne
;
that
like
as
the
corne
doth
rise
againe
,
so
our
bodies
shal
rise
againe
:
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
is
another
graine
in
number
,
although
the
same
corne
in
kinde
.
And
likewise
(
say
they
)
the
same
bodies
that
shall
be
raised
shall
not
be
the
same
bodies
that
are
departed
,
but
other
bodies
in
particular
,
not
the
same
in
number
.
Their
assertion
they
proue
by
naturall
reason
,
as
the
Philosopher
doth
auouch
the
same
:
But
I
maruell
they
do
not
conceiue
Arist.
2.
de
generatione
.
the
difference
betwixt
the
order
of
generation
and
of
resurrection
:
The
Philosopher
sheweth
how
posteritie
is
taken
out
of
seed
by
the
ordinarie
way
of
nature
:
And
the
Apostle
teacheth
how
bodies
are
raised
out
of
graues
by
the
extraordinarie
power
of
grace
:
Now
in
generation
(
saith
the
Philosopher
)
where
corne
is
raised
out
of
seed
,
the
new
corne
is
not
the
same
in
number
with
the
old
:
no
more
then
the
sonne
raised
of
the
fathers
seed
is
the
same
person
in
number
with
the
father
:
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
,
as
is
manifest
in
Iob
19.
ver.
27.
Isaiah
26.
v.
19.
Dan
12.
v.
2.
And
God
to
make
new
bodies
doth
not
fetch
new
matter
out
of
the
foure
Elements
;
but
raiseth
the
old
former
bodies
out
of
the
graue
.
In
vaine
should
S.
Paul
with
trembling
feare
shake
the
consciences
of
men
,
making
both
small
and
great
to
appeare
before
the
throne
of
God
,
if
new
bodies
should
be
brought
before
his
tribunall
seat
:
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
,
and
cast
them
into
hell
fire
,
if
it
were
not
so
that
these
present
bodies
were
made
subiect
to
after
paines
.
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
,
if
they
shall
not
rise
againe
themselues
but
other
men
for
them
.
It
might
pittie
vs
that
the
poore
widdow
of
Sarepta
tooke
such
great
paines
and
yet
was
deceiued
:
for
she
receiued
not
her
sonne
againe
(
by
these
mens
learning
)
but
was
beguiled
with
a
changeling
;
and
so
be
like
Christ
(
I
rue
to
speake
it
)
did
but
delude
Mary
to
make
her
leaue
her
weeping
:
For
she
had
not
her
brother
Lazarus
againe
,
but
another
counterfeit
in
his
stead
.
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
,
and
these
denie
that
there
is
any
rising
again
of
the
same
bodies
:
If
the
same
bodies
that
do
fall
do
not
rise
,
most
vndoubtedly
there
can
be
no
resurrection
.
The
Saduces
do
denie
,
and
these
do
peruert
the
truth
of
the
resurrection
;
they
misbeleeue
it
,
and
these
do
corrupt
it
;
they
do
depraue
,
and
these
do
delude
it
.
Both
agree
in
this
,
to
take
away
the
power
of
the
new
life
;
In
this
they
differ
,
the
one
doth
it
by
prophanenesse
of
infidelitie
,
and
the
other
doth
it
through
subtlenesse
of
philosophie
:
and
yet
this
philosophicall
reason
by
reason
cannot
stand
.
The
diuersitie
of
nature
is
betweene
corne
and
our
bodies
,
breeding
a
diuersitie
of
order
in
the
maner
of
rising
againe
,
as
hereby
is
most
euident
to
bee
seene
:
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
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
;
or
else
in
the
whole
onely
,
and
not
in
the
parts
,
of
which
sort
are
all
the
Elements
which
are
subiect
to
corruption
in
euerie
part
,
And
yet
no
whole
Element
euer
changed
:
Or
else
in
part
only
,
and
not
in
the
whole
,
as
is
man
whose
soule
is
immortall
,
though
his
bodie
bee
caducall
;
Or
else
neither
in
the
whole
nor
in
any
part
as
are
all
terrene
and
mixt
bodies
,
which
are
composed
of
the
foure
Elements
.
Now
in
this
combination
of
corruption
with
incorruption
,
as
the
first
sort
,
that
is
,
celestial
creatures
,
haue
no
part
of
mortalitie
;
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
;
are
in
no
wise
subiect
vnto
change
and
to
die
;
so
the
terrestiall
,
because
they
perish
in
their
essentiall
matter
&
forme
,
are
no
way
reducible
euer
to
liue
againe
;
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
.
But
those
other
creatures
which
are
incorruptible
,
either
in
the
whole
only
as
are
the
Elements
,
or
in
their
partes
onely
as
are
men
,
are
not
like
to
these
:
for
as
by
that
part
which
is
mortall
in
them
,
they
are
made
subiect
to
corruption
;
so
by
that
part
which
is
not
corruptible
in
them
,
they
are
framed
to
eternitie
.
And
forasmuch
as
the
essentiall
formes
and
soules
of
men
are
of
this
sort
,
namely
eternall
,
and
are
such
also
as
the
bodies
are
created
for
the
vse
of
them
;
they
must
either
want
their
chiefest
vse
,
(
which
cannot
be
)
or
else
must
at
length
bee
ioyned
againe
to
their
former
bodies
;
which
since
it
must
needs
be
;
when
soeuer
these
same
soules
shall
receiue
againe
these
same
bodies
;
there
shall
be
at
last
againe
,
Idem
numero
,
the
same
person
in
number
as
was
at
first
.
And
thus
is
this
comparison
both
wayes
proued
betweene
the
sowen
corne
and
the
bodies
of
men
:
And
the
Identitie
of
our
bodies
is
manifest
,
that
we
shall
arise
the
same
in
substance
,
number
and
kind
that
we
are
now
.
But
nowe
to
the
second
generall
.
Though
we
shall
arise
the
same
in
substance
,
number
and
kind
:
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
.
In
which
chaunge
of
estate
,
the
Apostle
noteth
two
things
.
First
,
the
estate
from
which
.
Secondly
,
the
estate
to
which
we
shall
be
chaunged
,
viz.
From
corruption
,
dishonor
and
weaknesse
to
incorruption
,
glorie
and
power
.
So
making
three
degrees
of
miserie
,
and
three
of
felicitie
he
doth
match
each
heauenly
good
with
his
contrary
euill
:
whereby
he
doth
not
a
little
illustrate
the
excellencie
of
our
happinesse
:
and
by
laying
downe
the
difference
betweene
the
estate
of
our
bodies
in
this
life
present
,
and
the
estate
of
them
in
the
life
to
come
.
He
doth
glad
vs
with
a
double
ioy
:
By
the
one
remembring
the
wretchednesse
we
shall
escape
:
By
the
other
the
happines
we
shall
obtaine
:
And
so
prouoketh
vs
to
a
double
thankfulnesse
in
duty
.
Now
in
the
three
degrees
of
our
vnhappie
estate
,
he
noteth
by
corruption
all
those
anonyes
that
hurle
vs
downe
into
the
destruction
of
the
graue
,
and
by
dishonour
the
want
of
all
those
royalties
which
should
garnish
vs
with
honor
and
renowne
:
And
by
weaknesse
a
fleeting
estate
,
feeble
vnto
goodnesse
,
and
euer
fading
and
falling
into
wretchednesse
.
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
;
and
by
glorie
,
that
we
shall
then
haue
all
those
good
things
which
we
now
want
;
and
by
power
that
we
shall
enioy
them
in
such
exceeding
measure
,
and
that
they
shal
be
of
such
incomparable
vertue
,
as
that
the
good
things
shal
be
neuer
diminished
,
nor
the
euill
things
euerrenewed
,
nor
our selues
any
way
annoyed
,
altered
,
or
distempered
in
the
state
of
happines
.
So
that
to
vnderstand
these
three
estates
of
incorruption
,
glorie
,
and
power
,
we
must
know
these
two
things
.
First
the
euils
that
man
is
subiect
vnto
in
this
lifes
miserie
.
Secondly
the
good
he
shall
attaine
vnto
in
that
lifes
felicitie
.
The
miseries
that
man
lieth
wrapped
in
may
be
diuided
into
the
miserable
wretchednesse
of
life
;
and
2.
into
the
wofull
cursednes
of
death
;
and
3.
the
calamities
both
of
life
and
death
.
If
we
wil
know
the
wretched
calamities
of
the
bodie
in
this
life
,
a
certaine
ancient
father
sheweth
them
briefly
in
discribing
mans
miserie
.
Cuius
concptio
culpa
,
nasci
poena
,
labor
vita
,
necesse
mori
:
whose
conception
is
sinne
,
his
birth
a
punishment
,
his
life
a
labour
,
and
of
necessitie
he
must
die
.
See
how
it
cometh
to
passe
by
Gods
iust
iudgment
,
that
as
man
is
conceiued
and
borne
in
sinne
,
so
is
he
defiled
with
vncleannes
;
and
as
he
is
by
nature
void
of
all
goodnesse
,
so
is
he
naked
,
feeble
,
and
succourlesse
;
and
as
he
is
corrupted
with
wickednesse
,
so
is
he
exposed
to
all
kinde
of
wretchednesse
;
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
,
nor
fruition
of
minde
to
helpe
himselfe
withall
:
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
.
Neyther
can
this
sillie
worme
any
sooner
gather
strength
and
be
able
to
abide
the
battery
of
correction
.
But
presetnly
he
is
assailed
with
rods
,
chastisments
and
feares
,
in
such
sort
as
if
he
were
borne
to
abide
the
seueritie
of
others
,
and
not
to
haue
the
vse
and
fruition
of
himselfe
.
So
that
to
a
naturall
man
it
may
seeme
good
neuer
to
be
borne
,
or
as
Silenus
said
soone
to
dy
:
But
when
he
beginneth
to
step
forth
into
the
depth
of
discretion
,
&
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
,
and
troubles
confound
him
,
and
that
in
such
maner
as
it
made
the
wiseman
to
cry
out
,
homo
●mbecillitatis
exemplum
fortunae
lusus
inconstantiae
imago
iniuria
&
calamita
●
trutina
;
Man
is
the
example
of
weaknesse
the
play
of
fortune
,
the
image
of
inconstancie
and
the
ballance
of
wrong
and
calamitie
.
And
if
his
lot
be
such
as
to
draw
out
his
daies
vntill
the
last
date
;
yet
euen
then
also
commeth
old
age
laden
with
gray
haires
,
so
withered
with
drines
,
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
,
vntill
he
be
tumbled
viterly
into
the
graue
.
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
:
yea
if
we
consider
what
great
griefe
and
annoyance
we
suffer
before
our
birth
,
and
what
defiling
and
rottennesse
we
endure
after
death
,
we
may
iustly
say
that
euery
calamitie
began
long
before
in
the
wombe
and
also
endeth
long
time
after
in
the
graue
.
So
that
alas
beloued
we
were
in
miserie
before
we
were
,
and
shall
not
cease
to
be
in
miserie
when
we
cease
to
be
.
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
:
Because
those
euils
which
while
we
liue
are
neuer
finished
,
are
at
last
by
death
vtterly
extinguished
.
But
admit
there
were
none
of
these
so
great
and
manifold
miseries
to
fall
on
vs
,
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
;
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.
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
,
and
flesh
for
frailnes
our
thoughts
wicked
,
our
deeds
cursed
,
our
hearts
crooked
,
our
liues
wretched
.
And
so
much
touching
the
calamity
of
the
body
.
Now
to
leaue
the
body
,
and
to
shew
the
great
infelicitie
laid
vpon
the
minde
,
which
is
by
farre
more
then
any
miserable
body
can
be
able
to
sustaine
;
what
a
bitter
gall
and
griefe
of
minde
is
this
,
that
once
the
most
glorious
image
of
God
did
most
chiefly
shine
forth
in
it
,
now
all
these
most
noble
lineaments
are
vtterly
razed
out
of
it
?
Is
not
this
a
most
lamentable
saying
?
though
I
be
now
a
caytiefe
wretch
,
yet
once
I
was
a
most
florishing
man
;
now
like
a
diuell
,
once
like
a
God
?
For
if
the
losse
of
name
,
riches
honor
,
empire
,
gouernment
,
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
:
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
:
But
the
inestimable
ornaments
of
the
diuine
nature
;
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
.
And
yet
this
pensiuenesse
is
but
a
small
thing
in
comparison
of
that
which
the
minde
endureth
:
for
if
the
losse
of
good
things
is
so
grieuous
!
Oh
how
much
more
is
the
burthen
of
contrary
euils
?
if
it
be
so
great
a
corasiue
to
forget
pleasures
,
what
heart-sore
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
,
and
specially
after
the
relish
of
pleasant
prosperitie
,
whereas
not
only
the
present
feeling
of
wofull
wretchednesse
,
but
the
fresh
remembrance
of
former
happinesse
may
breed
in
the
minde
a
doubling
distresse
.
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
,
as
is
now
doubled
on
it
vnmeasurable
wretchednesse
.
Againe
the
soule
of
man
she
produceth
not
her
actions
according
to
God
his
first
institution
.
The
appetites
they
likewise
are
not
obedient
to
the
gouernment
of
reason
,
and
the
wil
wandreth
after
strange
and
stragling
motions
,
whereby
the
body
is
made
subiect
to
execute
the
wicked
counsels
of
the
minde
.
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
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
he
was
some
in
his
heart
.
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
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
;
such
anguish
,
such
griefe
,
such
sorrows
,
such
woes
,
such
mortalitie
,
such
misery
hath
God
inflicted
on
man
and
on
his
posterity
.
And
yet
are
we
not
only
made
subiect
to
this
miserie
of
life
,
but
are
abandoned
further
into
the
accursednesse
of
death
,
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
what
death
is
may
all
men
know
.
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
.
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
:
so
as
it
is
a
dungeon
of
dreadfulnes
,
a
coffin
of
calamities
,
and
a
cabine
of
corruptions
.
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
:
for
in
the
graue
albeit
there
be
a
ruine
of
all
that
is
good
,
yet
is
there
no
renewing
of
that
which
is
euill
,
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
,
and
that
this
shal
be
to
the
proudest
Prince
&
brauest
gallant
(
for
all
his
glittering
here
in
gold
)
common
with
the
poorest
miserable
caytiefe
wretch
,
yet
in
the
graue
is
no
griping
of
griefes
,
no
soaking
,
consuming
sorrows
,
no
caring
;
no
troubles
,
no
labor
;
Nay
,
as
in
Reuel.
14.
13.
They
rest
from
their
labors
,
that
is
to
say
,
are
in
quietnesse
from
troubles
,
and
sencelesse
of
paines
:
But
in
the
second
death
,
as
Math.
25.
30.
There
shall
be
weeping
,
wailing
and
gnashing
of
teeth
;
Yea
,
saith
Saint
Augustine
,
there
shall
be
miserie
no
mercie
,
sorrowe
no
succour
,
crying
no
comfort
,
punishments
no
pitie
:
Nay
(
saith
he
)
mischiefes
without
measure
,
torments
without
ending
,
fire
without
quenching
,
the
worme
without
dying
,
and
death
without
ending
.
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
:
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
.
And
so
much
touching
the
euill
things
we
shall
then
want
.
Now
of
the
good
things
we
shall
then
haue
:
The
learned
doe
commonly
part
these
good
things
into
three
branches
.
First
the
inward
decking
of
the
soule
;
secondly
,
the
outward
garnishing
of
the
body
;
thirdly
the
common
fruition
of
externall
good
things
.
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
shal
be
wisedome
without
vndiscreetnesse
,
knowledge
without
ignorance
,
memorie
without
forgetfulnes
,
vnderstanding
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
shal
be
as
swift
as
thought
for
agilitie
,
and
vnresistable
for
subtiltie
,
as
beautifull
as
the
fairest
heauens
,
and
in
light
and
clearenes
as
the
brightest
starres
.
And
to
speake
of
externall
good
things
:
S.
Augstine
in
lib.
22.
De
ciuitate
Dei
saith
:
There
shall
be
whatsoeuer
wee
can
desire
,
neither
can
we
desire
any
thing
that
shall
not
be
there
;
all
that
is
there
shal
be
good
,
and
all
shall
be
good
that
shall
be
there
:
there
is
immortall
blessednesse
,
and
blessed
immortalnesse
,
certaine
securitie
,
and
secure
tranquilitie
,
pleasant
incunditie
,
happie
eternitie
,
and
eternal
felicitie
.
For
there
saith
Saint
Gregorie
(
in
his
booke
of
homilies
)
are
the
ioyes
of
heauen
euerlasting
quiers
of
Angels
,
euer-singing
,
blessed
spirits
euer
praising
,
holy
Saints
euer
triumphing
,
Gods
presence
euer
shining
,
the
fountaine
of
life
euer
springing
,
and
inaccessable
light
neuer
dimming
.
Whereas
we
shall
sit
and
see
all
things
,
loue
and
praise
all
things
,
praise
and
haue
all
things
;
Oh
saith
Saint
Augustine
what
a
Soueraine
felicitie
is
this
,
to
see
all
things
that
you
shall
loue
,
and
what
a
soueraigne
charitie
to
loue
all
that
you
shall
see
,
and
what
a
soueraigne
iocunditie
in
the
end
to
haue
all
,
and
that
without
all
end
.
But
because
it
would
be
too
too
tedious
to
speake
of
euerie
branch
of
this
partition
seuerally
,
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
;
it
shal
be
such
(
no
doubt
)
as
that
no
man
shal
in
that
glorious
resurrection
,
rise
with
any
mayme
or
want
of
limme
,
deformitie
or
imperfection
of
body
.
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
.
August
.
in
Encherid
saith
,
Resurgent
sanctorum
corpora
sine
vllo
vitio
,
sine
vlla
deformitate
sine
vlla
corruptione
,
sine
vlla
difficultate
,
The
bodies
of
the
Saints
shall
arise
without
any
fault
,
without
any
deformitie
,
without
any
corruption
,
without
any
difficultie
;
And
the
reason
of
this
so
great
exquisitnesse
is
this
;
because
at
that
day
,
man
is
to
be
be
aduanced
to
the
highest
top
and
summitie
of
all
his
perfection
,
and
to
be
installed
as
the
glorious
sonne
of
God
in
the
kingdome
of
his
Father
;
for
if
it
be
so
(
as
Isaiah
saith
cap.
30.
26.
)
that
against
that
day
(
as
against
the
coronation
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
?
Moreouer
the
resurrection
shall
be
the
most
admirable
worke
of
God
.
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
yet
not
only
shall
these
bodies
be
most
absolute
and
consummate
in
euery
point
.
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
:
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
,
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
.
Neither
shall
there
be
alone
at
that
day
an
integritie
of
nature
,
a
perfection
of
body
,
a
reiection
of
change
,
a
perpetuitie
of
estate
;
But
beyond
all
this
pollishing
of
the
humane
creature
,
there
shal
be
a
further
garnishing
by
the
diuine
spirit
with
such
wonderfull
subtiltie
and
agilitie
,
as
shall
by
farre
surpasse
all
the
adornings
by
nature
.
This
subtilnes
I
apprehend
to
be
contrarie
to
this
our
corpulent
grossenesse
,
and
this
agilitie
to
debilitie
and
slownes
,
so
that
whereas
it
is
now
grosse
,
heauy
feeble
,
cumbersome
,
burthenous
,
and
no
smal
hindrance
and
let
many
times
to
the
opperation
of
the
mind
,
and
cannot
be
carried
to
and
fro
by
the
soule
,
but
by
great
labor
and
in
great
time
,
nor
performe
the
will
,
but
with
great
trauell
and
in
great
trouble
:
so
at
that
day
shall
all
these
impediments
be
cleane
remoued
&
taken
from
it
,
&
the
contrary
adiuments
wholie
inuested
and
giuen
to
it
.
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
,
as
light
,
as
wind
,
as
quick
as
lightning
,
as
swift
as
thought
,
hauing
all
celeritie
,
dexteritie
,
abillite
,
actiuitie
,
placed
in
the
same
;
for
the
Apostle
here
testifieth
that
the
glorified
body
shall
rise
a
spirituall
body
,
that
is
to
say
a
body
in
all
,
actiuenes
,
like
vnto
a
spirit
able
to
do
althings
that
a
spirit
can
.
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
,
and
to
moue
from
place
to
place
in
an
instant
:
And
as
Augustine
saith
,
In
a
space
of
time
,
if
not
indiuisible
,
yet
at
leastwise
inperceptible
.
All
which
things
the
glorified
bodies
shal
be
able
to
do
:
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
;
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
:
For
like
as
we
see
by
the
same
we
call
Funambuli
,
how
that
by
great
exercise
,
they
make
the
body
able
and
apt
to
obey
the
will
of
the
minde
:
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
.
Seeing
then
that
after
the
resurrection
the
soule
shall
haue
perfect
dominion
ouer
the
body
,
both
by
reason
of
the
perfection
of
the
soule
,
&
of
the
perfect
abilitie
of
the
bodie
,
there
shall
be
no
labour
in
the
mouing
of
the
body
:
But
looke
how
much
the
glorified
soule
and
glorified
body
do
excell
the
vertue
and
power
of
the
soule
and
body
now
:
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
:
euen
so
shall
it
do
also
in
the
swiftnesse
of
motion
.
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
.
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
.
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
.
So
may
we
define
this
light
;
to
be
the
ornament
of
brightnesse
in
the
garment
of
glorie
.
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
:
the
one
to
make
them
orient
with
beautie
,
the
other
to
make
them
resulgent
with
glory
.
But
our
admirall
decking
in
that
day
,
though
it
cannot
now
be
any
way
expressed
,
yet
when
the
Lord
will
haue
it
somwhat
shadowed
out
for
our
comfort
,
he
doth
compare
it
to
the
beautifullest
bodies
that
are
in
the
world
:
as
are
the
sunne
,
firmament
and
stars
,
Math.
13.
43.
Dan.
12.
3.
Now
in
that
the
Lord
auoucheth
the
shining
of
the
iust
to
be
as
the
glittering
of
the
sunne
:
How
many
things
of
excellency
vnder
that
one
doth
he
ascribe
vnto
our
bodies
.
Forasmuch
as
that
shine
amongst
creatures
,
is
such
a
singular
thing
for
goodnesse
,
as
nothing
can
be
better
,
so
pleasant
&
delightfull
,
as
nothing
can
be
sweeter
;
so
faire
and
orient
,
as
nothing
can
be
brighter
;
of
such
power
and
vertue
,
as
nothing
can
be
greater
:
A
taste
whereof
was
reueiled
to
Peter
,
Iames
and
Iohn
by
the
Lord
,
Math.
17.
2.
when
his
face
did
shine
as
the
sunne
,
and
his
garments
were
as
white
as
the
lightning
:
and
that
Moses
and
Elias
did
appeare
vnto
him
in
glorie
:
for
if
the
Lord
did
strengthen
his
mortal
face
,
to
receiue
the
diuine
ornaments
of
immortall
beautie
,
and
adorne
an
earthen
peece
of
clay
,
with
such
celestiall
and
heauenly
glory
:
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
,
when
as
our
garments
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
;
but
addeth
a
degree
of
exaltation
further
,
which
is
as
the
iust
shall
shine
in
the
kingdome
of
their
father
;
not
as
it
is
in
this
world
,
whereas
it
is
oftentimes
obscured
with
vapours
,
shaddowed
with
cloudes
,
dimmed
with
stormes
:
But
as
it
shall
shine
in
the
kingdome
of
God
:
whereas
his
light
shall
be
so
illustrate
,
as
Isaiah
doth
note
,
Chap.
30.
26.
The
light
of
the
moone
shall
be
as
the
light
of
the
sunne
:
And
the
light
of
the
sunne
shall
be
seuenfold
,
And
like
the
light
of
seuen
dayes
.
Behold
then
(
I
pray
you
)
with
what
a
glorious
vesture
of
incomparable
beauty
shall
the
bodies
of
the
saints
then
be
decored
,
when
the
glory
of
the
sunne
shall
be
seuenfold
,
and
as
the
light
of
seuen
dayes
:
They
shall
be
(
I
say
)
so
diuinely
adorned
,
with
such
a
radiant
shine
of
heauenly
light
,
as
that
they
shall
not
at
all
be
exceeded
of
the
sun
,
no
not
when
the
sunne
shall
seuenfold
exceed
himself
.
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
,
but
the
other
so
infinit
that
it
oppressed
the
sences
;
the
one
lightning
with
his
shine
the
darknesse
of
the
earth
,
the
other
darkning
with
his
brightnesse
the
very
light
of
heauen
.
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
:
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
.
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
,
neither
of
the
moone
to
shine
in
it
:
for
the
glorie
of
God
did
light
it
:
And
the
lambe
is
the
light
of
it
.
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
;
In
as
much
as
the
people
that
are
saued
are
affirmed
shall
walke
in
the
light
of
it
,
verse
24.
Now
way
this
description
,
and
note
how
infinit
you
may
deeme
his
beauty
to
be
;
In
respect
of
whom
,
the
sunne
and
the
moone
are
needles
:
and
without
whom
,
the
kingdome
of
light
is
darknesse
:
and
by
whom
all
the
saints
are
so
garnished
,
as
that
without
him
,
all
their
brightnesse
is
quite
blemished
.
Wherefore
let
it
be
so
that
to
be
made
in
fairenesse
as
an
angell
,
in
brightnesse
as
the
firmament
,
in
beautie
as
the
light
,
in
glorie
as
the
sunne
:
yea
,
to
exceed
his
adorning
with
clearnesse
,
and
obscure
it
with
its
brightnesse
,
be
so
great
and
incomparable
an
excellencie
,
as
may
by
filling
our
breasts
with
ioy
,
and
our
harts
with
pleasure
,
breed
an
admiration
in
our
minds
,
and
an
astonishment
to
our
sences
;
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
,
so
doth
it
illuminate
all
the
saints
:
This
doth
exceed
far
beyond
the
bonds
,
not
only
of
all
beautie
,
but
also
farre
aboue
all
the
comprehension
that
we
can
haue
of
glorie
.
For
albeit
in
these
former
resemblances
,
I
confesse
the
royall
decking
of
the
saints
is
made
comparable
to
the
best
of
all
creatures
,
yet
in
this
it
is
made
fashionable
to
the
Lord
himselfe
:
In
the
former
,
though
the
light
is
to
be
admired
,
yet
is
it
to
be
defined
;
but
t
is
shewed
by
this
,
not
only
to
be
infinit
for
goodnesse
,
but
of
vnmeasurable
greatnesse
.
Moreouer
in
those
former
,
there
was
a
speciall
relation
to
sweetnesse
of
beautie
:
but
in
this
,
a
generall
reference
to
all
excellencie
of
body
:
For
S.
Paul
affirmeth
that
our
vile
bodies
shall
be
like
to
his
most
glorious
bodie
.
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
these
our
rotten
carcasses
to
be
fashioned
like
vnto
Christ
,
not
only
in
speciousnesse
of
beautie
,
but
in
preciousnes
of
body
.
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
;
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
,
and
that
not
only
continually
without
any
intermitting
:
But
also
euerlastingly
without
all
ending
,
to
be
decked
out
aboue
all
creatures
,
with
the
ornaments
of
beauty
,
garnished
eternally
with
incomparable
light
,
and
fashioned
in
all
excellencie
like
the
Lord
Iesus
himselfe
,
although
not
in
equall
degree
of
glory
(
for
therein
Christ
is
to
haue
the
preheminence
,
&
to
be
the
head
of
his
members
)
yet
the
members
must
needs
be
proportionable
to
the
head
;
And
therfore
cannot
but
be
stuffed
full
of
brightnes
,
light
,
fairnesse
;
sweetnes
,
integritie
,
subtlety
,
agilitie
,
power
,
strength
,
immortality
,
felicitie
,
glory
and
maiesty
;
being
ioyous
,
happie
,
blessed
,
triumphant
,
glorious
,
immortall
and
eternall
;
euen
as
the
sonne
of
God
himselfe
is
.
Lo
(
Christians
)
if
any
be
in
loue
,
here
is
that
which
is
most
amiable
,
if
any
desire
to
be
faire
;
no
beauty
is
so
admirable
:
In
comparison
of
this
all
faces
are
but
dust
,
and
all
beauties
are
but
shadows
.
Foolish
Pigmalions
that
there
are
,
which
gaze
inamored
on
images
of
mold
,
&
are
not
rather
rauished
with
this
comelines
diuine
.
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
,
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
;
He
that
loueth
honor
,
let
him
seeke
it
there
,
whereas
no
contempt
or
abasement
can
make
him
be
without
it
;
He
that
loueth
treasure
,
let
him
lay
it
vp
there
,
whereas
no
consuming
can
euer
wast
it
out
;
He
that
loueth
health
,
let
him
seeke
it
there
,
whereas
no
sicknesse
can
euer
make
him
want
it
;
He
that
would
liue
long
,
let
him
there
obtaine
life
,
where
it
neuer
can
be
determined
by
the
stroke
of
death
.
God
graunt
therefore
we
may
so
set
our
affections
on
things
aboue
,
and
not
on
things
beneath
:
As
that
when
Christ
which
is
our
life
and
light
shall
appeare
;
we
may
also
appeare
with
him
in
glorie
.
Amen
.
FINIS
.