of creatures whiche was created by him in his sonne in iustice holynes of truth wherin he taught mankinde that sinne and all the effects therof had his origin of the diuell and of man as it is written It irketh me that euer I made man. Agayne He that committeth sinne is of the Diuell For the diuell sinned from the beginning And also By one man sinne entered into the worlde and through sinne death Now albeit man receyued so greeuous a wound in his body and minde vvherevvith not onely the image of god in him vvas defiled and destroyed but also his povvers and ornamentes euerye vvaye vvere maruelously decayed besides the remouing of immortalitie whereof by worde sacrament god assured him before his transgression and in place therof a subiection to sicknesses death it selfe Yet the secoÌ„d death did not out of hand sease vpon Adam but God left him like a Pylgreme or banished man out of Paradise many yeeres in this animall or corporall lyfe after the acte and decree was published that god of his immence and infinite mercy woulde repayre his Image blotted defaced and his good pleasure was that man passing his time running his race prefixed here in this vvorld should in his body whiche vvas made so subiect and seruile vnto sinne be resolued into dust and earth but in soule he appoynted him to be immortal because the same was breathed into him by god whiche he also ordeyned to be a daily testimonie remeÌ„brance vnto maÌ„ aswel of his estate before his fall as of his glorification after the day of iudgement Which bodily death al the children of Adam are subiect vnto by meanes of sinne abounding yea and raigning in them beeing nothing but dust poysoned which must returne into dust after which the second death to wit eternall condemnation both of body and soule followeth and is assuredly to be looked for of all those that doo contemne the sonne of God mans mediator and aduocate and doo not seeke to bee deliuered from Gods wrath and indignation by the effusion of hys moste precious blood vvhiche onely is able to purifie and vvashe men cleane from all their sinnes And to th ende that this great ruine and decay of man after hys fall maye bee more euidently perceyued I vvyll put dovvne the lamentable complayntes of diuers Writers concerning this matter vvhereby at the firste vevve the matter will moste playnely appeare and shewe it selfe And first that is a notable memorable saying of Cicero repeted by S. Augu. touching the corruption of mans nature Man is brought foorth and as it vvere expelled into this world by nature beeing rather his stepdame then a louing mother In body naked frayle and infyrme and in minde carefull in sorowes abashed in feare vveake in labors prone to pleasure hauing in him notwithstanding certayne sparkes and seedes of a diuine nature Wherin as sainct Augustine sayth he rightly deplored and bevvayled our miserable and pitifull case and savve the horrible euent Yet vvas he ignoraunt of the cause neither dyd he perceyue that a heauy yoke vvas layde vpon all the children of Adam from the time of their byrth vntill their death by meanes of originall sinne wherwith they are infected and corrupted Sainct Augustine him selfe writeth after this manner I doo omitte howe God created Man righte But touching our discente from our firste Parentes that wee are thereby a generation forlorne and caste awaye this very life of ours if it be to be called a life vvhich is so full of deadly miseries doth moste playneâ—y declare For what other thing can vve gather of that horrible and depe ignoraunce vvhereof all Error proceedeth vvhich possesseth and deteyneth the children of Adam in profounde darknes so violently that a man can not ridde him selfe thereof vvithout great labar sorrowe and feare What other thing doth that loue of vayne and deceitfull things import and therwithall such consuming cares perturbations sorrowes feares disceitfull ioyes discordes adulteries fornications incests rapes and vncleane commixtions agaynst nature vvhich may not bee vvell named and therewithall heresies blasphemies periuries oppressions of Innocentes slaunders false witnesses vniust iudgements and other suche like mischeefes vvhich we see incident to mans nature And to conclude as Viues writing in the same place sayth There vvoulde be founde no beast more sauage and vnbrideled then man if he vvere not chastised and amended vvith discipline and good education for if he might runne his owne race he would conuert all his force and power to satisfie his filthy lustes and appetites neither vvere it possible to finde any brute beastes more fierce and vvylde then manne And sainct Barnarde writeth very pleasantly of this matter in this sorte That blessed and eternall Trinitie the Father the Sonne and the holy Ghost one God of cheefe power wisedome and goodnes did create another trinitie after his image and similitude vvhiche had certayne resemblaâ—nces of that eternall Trinitie I meane the reasonable Soule vvhiche consisteth of Reason memorie vvill And he created the same in such sort that by participation of him he might be blesssed and beeing aâ—erted from him shoulde be most miserable And this created Trinitie did rather bende it selfe to followe the motion of his owne vvill then to stande in that libertie vvhiche vvas giuen vnto it And therfore it sell through suggestion delectation and consent froÌ„ that fayre beautifull trinitie that is to say â–ª froÌ„ power wisdome puritie into a contrarie and filthy trinitie verily into infirmitie bundnesse and vnclennesse For Memorie is become impotent and infirme Reason improuident and darke and the vvill impure Moreâ—â—er Memorie falling as it were vpon harde Rockes was broken and rent into three partes namely into affectionate heauie and idle cogitations I call those affections vvherewithall man is encombred about cares of things necessarie as in eating drinking and suche like And those are to be accompted heauy vvhich we spende about the exercise of externall and harde busines And those are vayne and feeble vvherewith mans minde is neyther affected nor greatly molested and yet notwithstanding is drawen from the contemplation of heauenly thinges as to spende his time in beholding how byrdes doo flye or dogges doo runne The light of Reason also hath three manner of vvayes fallen into ruine For vvhereas it vvas his propertie to discerne betweene good and euill truth and falshood profite disprofite It is nowe couered with such darknes that it is caried most coÌ„monly into a peruers iudgement receyuing euill for good falshood for truth incoÌ„moditie for commoditie Wherein it coulde neuer haue erred so miserably if it had not bene depriued of that light which it had in the first creation Whereby it is nowe commen to passe that man hath lefte that vsuall and necessarie instrumeÌ„t to vnderstand wisdome that is to say Ethicke Logike Phisike which we may otherwise call the science Morall Contemplatiue and Naturall For by
¶ A NEVVE ANAtomie of vvhole man aswell of his body as of his Soule Declaring the condition and constitution of the same in his first creation corruption regeneration and glorification â–¿ Made by IOHN WOOLTON Minister of the Gospell Imprinted at London by Thomas Purfoote dwelling in Paules Churchyard at the signe of the Lucrece Anno Dom. 1576. To the right vvorshipfull William Moune Esquire Iohn Woolton wysheth prosperous successe in all vvorldly affayres and in the life to come Ioyes and Immortall felicitie THOSE THAT HAVE imployed their studies and labors in the diligent inquisition and description of Anatomie howe the partes of mans body are coupled knitte together vvhat properties and powers they haue vvhat things are healthfull or hurtfull vnto the same haue alwayes purchased great prayse coÌ„mendation amoÌ„gst all honest vertuous men And although it be accompted of some an yrkesome and cruell thing to cut and mangle mans lymmes and members yet the ende and vse of the same is both necessarie and profitable in all the course and trade of mans life The cause vvhy those thinges are so studiously sought after is that salues and medicines may be more commodiously and skilfully applied and ministred vnto liuing bodies For how or to vvhat ende can they vse applications to any part if they knowe not the position constitution propertie and nature thereof Besides this commoditie the inspection of Anatomie as Galene diuinely writeth deduceth the creature to some knowledge of his Creator And euen so Iob Dauid Salomon many other in the holy Scripture after they haue moued vs to beholde the glory of God by his handy vvorkes vvhen they come to the vewe and consideration of mans body they so speake therof in vvay of admiration and vvondring that vve may vvell gather the straunge and almost diuine composition of the same very much to excell all other earthly creatures Nowe if men for the declaration of these corporall things haue bin always heretofore so well loued liked Then those can not be misliked that in a generall Anatomie of vvhole man aswell of his soule as of his body doo endeuer to describe mans excellencie before his fall and his miserable ruine together with the causes and consequences therof And then descende in order to Regeneration and restitution of Gods Image in man vvherby the Christian liueth euâ— by death his body shall rise agayne and bee coupled vvith the soule and so at the last bee glorified eternally in the heauenly kingdome But vve can haue no helpe in the doctrine of these high mysteries neither of Hypocrates Galene nor any other bodily Phisition for they conteyne them selues vvithin the limits of their profession Those Scriptures then which be called and are in deede Holy doo playnly reuele this doctrine vnto vs fir those that haue excelled in vvitte learning and iudgement among the Heathen vewing the conposition of man vvere euen amased in considering principally two things First that amongst all corporall and visible creatures in this vvorlde there vvas none so fayre and beautifull in witte accions and stature of body Secondly that amongst all the sayde creatures there vvas none founde subiect to so many miseries and calamities For this noble and excellent nature of man decayeth muche more horribly then an Oxe or an asse and nature abhorreth mans carkas more then any other liuing creatures and if it be not interred and buried there will Serpentes and Todes quickly spring out of the same as experience hath often times declared But from whence man hath contracted such excellency on th one side and such deformitie destructioÌ„ on thother side these wise worldlings were not able with any wisedome to enquire and find out For as S. Aug. well sayth They felt the disease of our nature But the cause they knew not God therfore of his infinite and great mercy hath comprehended in the holy scripture the history and doctrine of these greate matters out of whome I haue drawen this briefe abstract of Anatomie And albeit I acknowledge willingly my owne imbecilitie and do confesse that many are fitter for this matter then my selfe yet because it is the duety of a minster of Gods worde to poynt as it were with the finger out of that riche store and treasure of the holy scripture what men ought to thinke and hold of such necessary matters I shall be accompted I trust neither arrogant nor presumptuous in handling those thinges which are within the precinct of my office and calling And for that by experience I right well knowe if any other howe busie disdayners will be with my phrase stile and methode yet because many of them haue ben long hatching their adled egges haue yet brought forth nothing Let them now finish their labors in â–ª karping other mens good endeuours surely they shall soner pyne away with their malice and enuy then feare me from honest labours to do good to my countrey Let them not spare their Christall eyes on Gods name to reprehend my wordes and matter my inuention definitions and diuisions yea if they will they may note the escapes in the impression c. It shall be sufficient vnto me if the Christian reader will conster well my good intent Being also of opinion for my owne parte that none can excuse his idlenes that may be profitable any wayes to others Now for that this weake and seely Anatomie was loth to go abroad without some especial pro â—ectioÌ„ I haue selected your worship to be a PatroÌ„ for the same Moued therevnto with that great curtesie and goodwill which from your first acquaintance with me you haue shewed towarde me Moreouer your ardent zeale and loue of the gospell somewhat emboldned me in this enterprise which amongst many other your commeÌ„dations cheefly commendeth you It is a greate matter to come of a greate parentage to haue large hereditamentes and possessions wherein none at all in Cornwayll doo passe you and very fewe are comparable with you But with those thinges to be the seruaunt of Christe a louer of his gospell and a foster nurce to his church as you and that vertuous gentlewoman your Wyfe are well knowen to be in your countrey is as Basilius Magnus sayth most laudable In the which and all other vertues I beseech God to continue you to your latter ende and to encrease you also in all vvorldly vvorship dignity From Exceter the .xij. of March. Your worshippes humblie Iohn Woolton The first part of the Anatomie declaring the state of man before his fall IT IS BOTH TRVly and excellently vvritten by Cicero not onely the best Orator but the best Philosopher amoÌ„gst the Latin vvriters If vve vvere borne brought foorth into this vvorlde suche persons that vve could vewe Nature vve should neede neither learning nor instructions because nature her selfe should abundantly suffice vs. But nowe there are lefte vnto vs certayne sedes or sparkes of vertue
Ethicke good thinges are elected and euill thinges refused by Logicke vve discerne truth from vntruth by Phisicke vve distinguishe betweene thinges profitable and vnprofitable After this followeth mans vvill vvhiche hathe had a triple ruyne For vvhereas it vvas the propertie of vvill to cleaue faste to vertue and Innocencie and entierly to loue the supreme maiestie through selfewill and pryde it is fallen from heauen to earth and thorough concupiscence of the eyes luste of the fleshe and pride of lyfe dothe nowe loue and embrace vvorldly thinges Nowe vvhat can bee more vnhappie then this fall and ruine of mannes estate vvhereby his memorie â–ª reason and vvill are so pitifully empayred and vvhole man so miserably corrupted â–¿ ¶ The third part of the Anatomie shewing the remnants of Gods Image in man after his fall BECAVSE THE CONsideration of contraries doe moste plainely explicate all thinges therefore I vvill as briefely as I can shevv by collation of Antitheses vvhat is reteyned in mans nature of the image of God For that vve haue susteyned a great losse and an horrible shipwracke of heauenly induments qualities it hath bene plainly and euidently declared As for the Ethnicks and Gentiles they are altogether ignorant of Adams transgression and doe suppose that throughe malicious nature mankinde hath bene subiect to thraldome and miseries euen from the beginning Man hath lost that excellent vvisedome and knovvledge vvhich he had in diuine and spirituall matters Especially touching the essence and vvorshipping of God properly apperteyning to the first table And hath left in him onely certen sparkes and seedes of the same â—â— his hart to wit That there is a God that he is to be worshipped that he is a sincere and iust power rewarding vertue punishing vice Whiche knowledge although it be obscure yet is it a pricke or stinge in the conscience vexing the hart in heynous offences and breeding terrible terrors of Gods wrath indignation Hereof arise those notable sentences of the coÌ„science in the wrytinges of the Heathen This smal knowledge is maruelous obscure in man forlorne is oftentimes euen buried and vtterly blotted out by mans wilfull obstinacie whereof the Phalmist speaketh The foolish body hath sayde in his hart there is no God. And againe All his cogitations are that there is no God God doth not see it Muche like to the Cyclops wherof the Poet maketh mention I force not for the threates of the Goddes Man hath also almoste loste perfecte wisdome in the seconde table that is to say of mundayne worldly things But he hath left vnto him a certen wisdome in externall accions and vertues apperteining to the second table that is to say a power to discerne betweene things honest and vnhonest and to vnderstand the grounds of liberall artes of good lawes of honest accions This knowledge of reason as the Philosophers call it was not altother extinct in mans ruyne For it vvas Gods good pleasure that there shoulde yet be some difference betweene reasonable man and brute beastes And surely they differ in nothing so much as by reason that light vvhich yet in some sort thineth in mans hart conteining a certen rule or paterne of all artes and accions And although the Psalmist seemeth to â–ª take away this difference Man beeing in honor indured not but became like the beastes of the fielde yet wee muste call to minde that similitudes doo holde but in some respecte For in this place man is compared to bruite Beastes because he is no lesse subiect to death then they bee Euen as Sainct Augustine do the vvell expounde it saying he is compared in corruption and not in vvhole nature vnto brute beasts This remnaÌ„t of vvisdome knowlege albeit vnperfect is called the lawe of nature or naturall lawe and is set out by saint Paule with excellent termes and speeches as that it is the doctrine of God the worke of the law written in mans hart Hereof commeth the knowledge of manuarie and liberall sciences so needefull for mans life hence all ciuill lavves haue their origen together with discipline societie betwene man and man the desire of praise the auoyding of dispraise the honor of vertue and the punishment of vices That knowledge which was so notable in our first parentes touching the property of thinges is altogether loste and what so euer we haue we haue it by obseruation and experience For our eyes do behold the course of the planets and reason deuiseth instruments to take the altitude longitude and latitude of theÌ„ Againe with our eyes vve looke vppon herbes but reason searcheth oute the strength vse application And so with our senses vve comprehende liuing creatures But mans industrie by vse and experience vnderstandeth their properties and natures But Adam before his fall was an excellent Diuine an excelleÌ„t Lawyer and an excellent Philosopher Man hath also vtterly lost all sanctity iustice and purity both of body and of soule by meanes of that filthy plague or leprosie which hath inuaded and infected all our substance so that Iob cryed out not without cause Who can make him cleane that is borne of vncleane And saint Paul All men haue sinned And there remaineth but novv in him a certen carnall appetition of iustice comming from the lavve of nature and precepts of maners This is only an externall discipline or honesty of lyfe which is very weake and faint as we al by experience are forced to confesse For novve the malice of our nature doth wonderfully preuaile and hindereth good diuices and endeuours Wherefore in all places of scripture vvhere vve finde iustice attributed vnto the Gentiles We must vnderstand thereby externall iustice or the iustice of the fleshe Man hath lost that fre facultie and power of his strength members in these things which are spirituall and appertayne to the true worshipping of god And besides that his powers or facultie eyther to desire or to deteste thinges carnall and earthly is wonderfully impaired vexed and troubled yea and oftentimes peruerse As Medea rightly saide Video meliora proboque deteriora sequor He hath yet left vnto him some vnderstaÌ„ding in worldly things subiect to reason For if man were without this also he should then differ nothing at al froÌ„ brute beasts and without this no discipline no iudgement nor no punishmeÌ„t could be exercised amoÌ„gst the Infidels And hereof coÌ„meth that distinctioÌ„ betwene things that worke woluntarily naturally and in like maner betvveene things wrought reasonably and brutishly In that therfore maÌ„ somtime coÌ„sulteth and determineth happily in ciuill external things it is a portion of the image of God although most coÌ„monly cernal affections leude perturbations of the mind do carie reason wil quite out of the right way But yet those powers of man hovve feeble or faynt soeuer they be whether they be of the minde of the vvill of
to passe in all ages that Errors springing vp haue bene paynted vvith goodly colours vvhereby manye haue bene sedused and deceyued But ignorance and blindnesse bred in man naturally is not altogether remoued out of his minde The reason therof is because in this life mans restitution is not perfected but attempted only and the disease of originall sinne remayneth after this spirituall Regeneration The olde nature or olde man remayneth albeit some mortification be begon For so the Apostle sayth We knowe in part we prophesie in part but vvhen that vvhiche is perfect is come that vvhich is vnperfect shal be done away And heereof it commeth to passe that ignorances of God and spirituall thinges not knovven vnto vs by nature do oftentimes exceedingly encomber and vnquiet euen the man regenerate So that lighte and darknes in mans minde doo contende and striue one with another as the Apostle moste grauely teacheth in these vvordes The fleshe coueteth agaynst the spirite and the spirite agaynst the fleshe these are contrarie one to another And nowe and then the ignorance darknes of the minde doth extinguish the small light kindled eyther vvith grosse securitie or curious philosophie or carnall reason as vve knowe it came to passe in Aaron Salomon and Hieroboam vvho vvilfully shooke of this diuine light and gaue them selues to the vvorshipping of Idols Let vs not maruell therfore that there is yet remayning suche great imbecilitie in those that be regenerate neither yet because some excellent men accompted lightes of the Church doo often times erre fall very grossely seeing the cause thereof is so apparant to vvitte first the sicknes of originall sinne remayning yet in the posteritie of Adam and secondly the craft furor and power of the diuell vvho vvithout gods especiall vvōderfull grace is able to doo muche agaynst seely and vveake man. As the minde hath receyued certayne seedes or nourishments of regeneratiō in this life by gods grace euen so vvill is partaker of some povver and abilitie to apprehende diuine and spiritual things to couet after them assent vnto them which promptnes facultie it had not before regeneration as the Apostle most excellently vvriteth after this maner It is God that worketh in vs the vvill and the deede according to his good will. And elsewhere he freely confesseth that he hath will in diuine thinges and as a spirituall man to be delighted with gods law But yet the vvill is not perfectly restored in this life For the filth dregges of originall sinne albeit they are forgiuen by Christe are yet abyding in vs and can not wholly bee rooted out of this our Nature First therefore let vs consider the vveakenes of Will euen in those that be regenerate vvithout Gods speciall and peculiar assistance as vve see dayly in the confessions afflictions and deathes of the godly Secondly our vvyll is by our ovvne malice and the subtiltie of Sathan bothe letted deformed and ouercommen Whiche imbecilitie and vveakenes so deepely and daungerously fastened vnto vs the godly doo both taste and feele and also bevvayle and lament praying still vvith earnest groning that they may bee ridde oute of this thraldome into blisse and peace euerlasting The voyce of the Apostle is vvorthy to bee hearde which sayth Wyll is ready vnto mee but I am not able to doo it For I doo not that good thinge vvhiche I vvoulde doo but that euill which I vvould not that I doo If I doo that which I vvoulde not it is not nowe I but sinne dwelling in mee And a little after I see annother Lawe in my members resisting the lawe of my Minde and leading mee captiue vnder the lawe of sinne vvhiche is in my members O vnhappie man that I am who shall deliuer mee from the body of this death I geue God thankes throughe Iesus Christe our Lorde Therefore in my minde I serue the lawe of God but in my fleshe the lawe of sinne In the vvhich vvords the Apostle affyrmeth that he had a good will stirred vp by the holy ghost But he addeth that the old Adam sticking in him did alwayes plucke him avvay to sinne and wickednes He further shevveth the author of regeneration in this life and the perfecter therof in the life to come euē Iesus Christ our sauiour redemer And yet God hath vvith his spirite of strength and fortitude assisted many thousandes of his martyres in giuing testimonie to the truth vvith vvonderfull patience and boldnesse vvhiche is the proper and peculiar worke of the holy ghost vvho is thereof called a Comforter And that voice of the Apostle is most sweete and delectable God is faythfull who vvill not suffer you to be tempted aboue that ye are able to beare but in the middle of your temptation he will prouide that you shall be able to beare it God is always present with his seruants in their agonies and doth most gratiously and plentifully giue them corage strength in cruell torments that they become victors and conquerors In thinges externall conioyned vvith vertue and honesty mannes will after regeneration is vvithout all doubt more pliable then it was before For the man regenerate hath the light of Gods word shining in his minde wherby he perceiueth and embraceth more readily both things diuine and humaine It is a great vertue in Scipio that hee conteyneth him selfe frō Endibilis But it was without the light of the liuing god his vvyll vvas therefore vntovvarde in spirituall thinges he was an idolator and in his accions onely respected externall honesty that hee might not doe any thing against comelynes But in Ioseph refusing vnlawfull company with his maisters wife there shineth a more excellent and diuine vertue For he had the knowledge of the lyuing god and a vvil regenerate whereby hee did more commodiously practise things externall he had the holy ghost his guide and leader hee feared God and was loth to deface his honor glory hee assuredly beleeued that God vvould be with him and comfort him in perilles and daungers There is also a greate difference betweene those that be not regenerate in thinges external for one excelleth another in vertue in discipline in exercises Moreouer there is often tymes seene great imbecilitie in the godly vvho doe horribly deforme thēselues in externall vices the cause is the sinne yet remayning in their nature which is no smal or light euill Wherevnto the diuill addeth his poyson and malice especially against the godly Whereby it commeth to passe that no man Christe excepted be he neuer so learned or godly is pure and cleane from foule spottes and offences And hereof come so many offences and faults of the best most excellent men in the church of God in their externall accions as Loth vvho defiled him selfe with dronkennesse and incest Dauid with adultery and murder Hely with negligence in the education of his children c. So
pearcing all thinges But this subtilty is rather to be referred to the exquisite and perfect power of the senses Wherevnto may also be added affections vvhich shall not be grosse and earthly molesting the minde In this sense spake the Apostle It is sowen a naturall body but it riseth agayne a spirituall body In the vvhich vvordes he ment not that our bodyes shoulde be chaunged into spirites But that they should come as neere the propertie of spirites as possibly they might in respect of their Notices and affections reteyning still their corporall nature and substance These notable properties are collected by the schoole men out of Gods vvord many others there be omitted for it is truely sayd The eye hath not seene the eare hath not harde those thinges which God hath prepared for those that loue him It is not vnmete to be obserued in this place that neither the holy scriptures nor auncient Fathers nor Scholasticall writers haue in any place ascribed either to the bodies of Sainctes glorified or to Christes body vbiquitie to be in no place or in euery place It is that not without cause wondred at that some writers of our time doo so obstinatly mainteine that opinion without any good ground at all And it is to be noted â–ª that many of the Scholemen and amongst others Thomas Aquinas in consideration that the bodies of blessed men shall come moste neere vnto celestiall qualities He inferreth vpon the same that their habitation shall be aboue all elementes in the supreme and high heauen They dispute also of the age of men in their resurrection and their opinion is that the same shal be freshe strong and lustie inforcing that of the Apostle to the prouing therof vntill we growe in the vnitie of fayth into the knowledge of the sonne of God into a perfect man into the measure of the age of the fulnesse of Christ But by their patience the vvords of the Apostle tend to no suche ende For he speaketh not there of the reformation of bodies but of the renouatio of myndes as the words going before do most euideÌ„tly declare And yet I agree with them in the perfectioÌ„ of glorified bodyes but in some other sort For when god first created maÌ„ he made him no infant no decrepit deâ—â—med or vnperfit person And seing the resurrectioÌ„ is a certen new kind of reformation it must needes be lyke and correspondent vnto the first As therfore all was very good that is to saye perfect in their kindes vvhich god created so shal mens bodies in the resurrection in their kindes be absolute and perfect And these are the properties which the schoole men attribute to the bodyes of saintes in the resurrection Nowe if any maÌ„ will be inquisitiue of the qualities conditions in the bodyes of vvicked meÌ„ when they shall arise to condemnation Let him vnderstande that they also shall haue immortality But as for those other ornaments of glorified bodies they shal haue none at all but rather shal be disfigured with the coÌ„trary deformities For they shall haue no brightnes nor light but as Christ hath taught shal be cast into vtter darkenesse Neither shall they be impassible for they shal be afflicted with dolor paine without any intermission There shal be weeping and gnashing of tâ—â—th Their worme shal not dye their fire shal not go out They shall haue no nimblenes nor agilitie for being bound haÌ„d foote they shal be cast into helfire They shal waÌ„t such subtilty purenes in affections as I spake of before because they shall wepe wayle be vexed with grosse affections vehement desires as we may see by the Euangelical narration of Lazarus and the rich maÌ„ But in al these things that haue bin spoken hertofore in this matter this is always to be had in memory that notwithaÌ„ding these varieties of qualities yet the selfsame substance of our bodies shal not be altred For the selfsame fleshe and body that we beare and carie about with vs nowe shal be raysed vp agayne at the laste day Hitherto Peter Martyr The glorification of blessed men ouer besides those things which I haue spoken of the body coÌ„sisteth in these things folowing First in iustice imputatiue in christ whereby those shal please god euerlastingly that are iustified by fayth and translated into the heauenly IerusaleÌ„ So the prophet Daniel calleth that Iustice which is gotten by the death of Christe sempiternall For this iustice vvhiche is so dearely bought by the sonne of God is not onely a merite for the which eternal life is giuen vnto men but it is also their euerlasting possession and the very wedding garment vvherewith men beeing clothed may boldly sitte downe at the banquet of their Lorde It coÌ„sisteth also in notable excellent wisdom far passing that which euer any mundaine creature was indued withall It hath also annexed vnto it sanctitie puritie a restitution of all powers aswel of the body as of the soule These glorified natures shal haue a notable preeminence ouer all mundaine creatures whiche shall bee in the newe vvorlde as some suppose according to the good vvill and pleasure of almightie god For the Apostle Sainct Peter sayth Wee looke for a newe heauen and a newe earthe according too hys promise vvherein Iustice dwelleth But touching the manner or order of these thynges vvee â—ught to referre them to Gods vvyll and pleasure He him selfe knoweth best howe he will doo them and vve of the sequeles consequences shal knowe the workes of god which I the rather add bicause some may happily wonder at this doctrine This immutation or restitution of man being thus coÌ„plet finished the image of god being perfectly restored vnto maÌ„ he shal at the last be translated into reall possessioÌ„ of the heaueÌ„ly kingdom which he had by faith hope only in this life as Christ hath promised that himself wil giue senteÌ„ce in this forme Come ye blessed children of my father possesse the kingdome prepared for you from the beginning of the worlde Mortal meÌ„ therfore shal be remoued not into any earthly but into an heauenly IerusaleÌ„ according to the words of christ spoken to the thiefe This day thou shalt be with me in paradise Now in the possession of this kingdom the godly shal haue endles ioy wherwithal they shal be crowned in steed of misery afflictioÌ„ persecutioÌ„ which they suffred for Christes sake in this mortal life vvhich do so farre excel those miseries that there can be no iust coÌ„parison betwene theÌ„ which the same Apostle calleth the crown of Iustice and S. Peter a crowne of glory vvhiche neuer fadeth avvay For first the Saincts shal see god shal come to perfection in knovvlege We see now in a glasse in a dark spech but then we shall see face to face And what thing can there be more pleasant or acceptable theÌ„