him to blaspheme God Ioseph felt his part of miserie when he was solde of his brother and imprâ—soned without cause Noah felt his part of miserie being grieuouslye mocked and persecuted of the wicked Poore Lazarus was both sicke â—oâ—e hungry and thirsty Father Iacob complayned that his daies were fewe and euill Dauid said hee was a worme and no man Solomon was weary of his life because all that euer he saw vnder the Sunne was nothing but vanitie miserie and vexation of minde Father Ierom complayned that Satan sought to ouerthrowe him and that his weake fleshe was readie to consent The Prophet Ieremy cursed the daye of his birth Ionas said it was better for hâ—m to die then liue Chrisostome called the daies of his life the daies of his sorrowe Naziensen wept that his mother had brought him forth to see such miserable daies Such trauell hath God giuen vnto men vnder the sunne to be exercised therin Chapter IIII. Of the breuitye of mans life and certaintye of Death ANd as the dayes of this our painefull pilgrimage are vayne and miserable so are they short and tedious The one foote no sooner on the ground but the other readie to slip into the graue Man that is borne of woman saith Iob hath but a short time to liue and is full of miserie He springeth as a flower fadeth like a shadowe and neuer continueth in one state My daies saith he are more swifte then a runner We bring our yeares to an ende saith Dauid as it were a tale that is tolde We are dying continually all our life long euery yeare day and houre Our infancie lasteth a small while and dyeth Our youth florisheth a time and vanisheth Our manhood a time and departeth Our age a time and by and by it is gone The dayes of our life saith the Psalmist are three-score yeares and tenne and though men bee so strong that they rubbe out till foure score yet is their strength then but labour and sorrow so soone passeth it away and we are gone The life of man is aptly compared to a vapour to the trace of a cloude to a shippe passing ouer the waues of the sea tossed and beaten with tempest to a birde that flyeth in the aire or a shaft that is shot at a marke and neuer staieth till it light vpon the ground Euen so man assoone as he is borne beginneth immediately to draw to his ende The godly Patriarkes who liued in the firste age of the world saw many yeares yet at last the dyed Death was alwaies the ende of their song Adam lyued 930-yeares Seath 912 Enoch 905 Kenan 910 Mahelaell 895 Iared 962 Mathusala 969 Lamech 777 Noah 950 and they died saith the text ABraham the father of the faithfull Dauid a man according to Gods owne hart Iohn Baptist of whom our Sauiour Christ said there hath not risen a greater amongst the children of women yâ—t they dyed All the Prophets Apostles and godly martires were greatly in Gods fauour yet they died Rich and poore wisemen and fooles learned and ignorant godly and vngodly all must follow the dauÌ„ce of death Many are gone before the rest must followe after when God doth call nature must obey Wise Salomon rich Iob strong Sampson and faire Absolon haue trode the path of all flesh Great Alexander Conquered the whole world yet could hee finde no weapon to conquer death The stiffest steele yeeldeth to the hammer the strongest oake to the axe and the stoutest heart vnto nature And therefore king Phillip of Macedonia wallowing in worldly wealth and prosperity commaunded his chamberlaine euery daye at his vp rysing sadly to repeate vnto him these wordes Remember king Phillip and forget not that thou art a man subiect to mortality All flesh is grasse and euerye man the flower of the grasse the grasse shall be withered and the flower shall fall away And as death is a thing of all other most certaine and sure so is the time of dâ—ath most vncertaine and doubtfull The Lord in his word hath reueaâ—ed vnto man many notable lessons touchâ—ng the knowledge of his wâ—ll yet not the day of death bâ—cause he would haue vs liue so as euery day migâ—t be the day of death Knowing that as the course of this life is the râ—ce vnto death so is death the gate to eternal life And therefore as at night we do willingly put of our garments in hope the next morning to put them on againe so ought wee willingly to put of these our mortall bodies assuring our selues that after we haue slept a while in tâ—e dust to receiue them againe immortall O homo Nosce Teipsum The wheat and other seede though it dye and rot in the ground yet springeth vp more beautiful then before It is written how certain summer birds lye dead all winter and reuiue in the spring The Phenix being burnt vnto ashes yet of the same ashes is bred to liue againe So though our bodies layd shall be to rot in lothsome graue Yet afterwards in glorious state more bewty they shall haue When death hath held them downe awhile Anon they shall arise Eternally in ioy to liue With Christ aboue the skyes Chapter V. The passage to Paradise is aptly compared to a warfare PLato calleth a Philosophers life a meditation of death But it may truly be said that the whole race of a Christian mans life is nothing else but a continuall warfare For as the Israelites by bodily resistance did assaile fyght against and ouercome seuen Nations before they could obtaine a temporall inheritance in the land of Canaan so must Gods children by spirituall resistance assaile fight against and ouercome their lewd lustes wicked appetits and fleshly affections with the hole host of vicâ—s enemies most odious to God and dangerous to man before they can come to inioy their eternall inheritance in the kingdome of heauen The chiefe Captaine generall in this continuall conflict is the mighty Lion of the tribe of Iuda the prince of peace the conqueror of death hell and sinne the great Iudge of the world and bishop of our soules which is Christ himselfe The grande Captaine of our ennemyes part is the great red Dragon the old crafty serpent the deceauer of the world accuser of his bretheren and gouernor of darknes which is Satan himselfe Mighty in power subtil in pollicy skilfull in war Apt and ready what in him lyeth to hinder the glory of God and saluation of man Who like a ramping and roring lyon seeking continually whom he may deuoure knoweth how to vse both riches and pouerty prosperity and aduersity health and sicknesse strength and weakenes bewty and deformity as instruments and weapons to serue his purpose Hee tempted Adam to eate the forbâ—ddeÌ„ fruit Aaron to make the goldeÌ„ Calfe Dauid to commit adultry and murther Iudas to betray Christ Peter to forsweare him
receiue And though our prayers be but weake faint and full of wandring fantasies yâ—t in stirring vp our selues what in vs lyeth hee will no doubt put to his helping hand sharpen our dulnâ—s strengthen our weakenes pardon our imperfections and accept our obedience But contrariwise as he is mercifull so is he iust As he is liberall so is he wise He appeared not vnto Moises before he had runne out of Egypt vnto the hilles of Madian Neither will he endewe the hartes of such with his heauenly consolatioÌ„ as are yet possessed with worldly vanities He will not cast pearles before swine not the childrens bread vnto dogges Neâ—ther giue a tast of his treasure where there is no will to receiue it He will be found of those saith the wise man that tempt him not Chapter XII Of true abstinence or fasting FAsting serueth especiallye to three endes First to mortify and subdue the lustes of the flesh Secondlye to stirre vp more feruent aptnesse to meditation and prayer And thâ—rdly to be a testimony of our inward humility and duetifull obedience to the will of God We ought to fast saith S. Ambrose to keepe our bodies from surfetting and our soules from sinning The diseases of the minde saith S. Ierom are to be healed with praying and the lustes of of the body with fasting For euen as a wanton pampered horse doth striue to cast his rider so doth a wanton pampered bodie by nature resist against reason and vertue And as a fat foule with few fethers is vnapt to flye in the aire so our praiers as it were the wings of the soule without abstinence of bodie are vnapt to fly vnto heauen The bodie of an obedient Christian is the meetest temple wherein the holy Ghost delighteth to dwell An humble penitent hart the fittest altar whereon the Lord taketh pleasure to receiue our offerings and the mortifying of our flesh the most acceptable sacrifice to appease the honorable maiestie of our God Yet alwaies prouided that as he is well contented with the abstinence of the godly so much more with the conuersion of a sinner Hee is greatly moued with the prayers of the iust but much more with the restitution of the iniurious He is greatly delighted with the patience of the sicke but much more with the charitable hospitality of those that be whole It is good to fast saith S. Augustine but better to giue almesse When the lustes of the flesh are mortifyed our wronged brother satisfied and our needy neighbour releeued then God with our fast is well pleased The sicke for lacke of stomach fast the poore for want of meate The couetuous chuffe to spare his purse the glutton more to eate The apish hipocrite for praise a good man for his soules health alwaies Chapter XIII A briefe summe of Christian religion AS the wise men of the East did offer vnto Christ their costlye presents of gold frankensence and mirre so the most pretious thing that we can present vnto him is the golde of faith and sure hope the franckensence of zeale and true deuotion and the mirre of vertue charitable liuing To honor him with due obedience and depend wholy vpon his prouidence Ioyning alwaies practice with knowledge deedes with wordes keeping with hearing walking with talking and expressing with professing Knowing that not the hearers of the word but the doers shall be iustified Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my father which is in heauen If you vnderstand these things saith our Sauiour happy are you if you do them Blessed are they that heare the word of God and â—eepe it He that heareth the word willingly vnderstandeth it rightly belieueth it faithfuly learneth it perfectly applyeth it profitably and keepeth it diligently shall ioy with Christ assuredly And this is religion or godlines the ground of conscience and true deuotion The word of God propoundeth repentance seeketh prayer findeth faith apprehendeth hope assureth and charity perfourmeth And where faith neuer doubteth nor hope neuer shrinketh nor charity neuer ceaseth there God neuer faileth And this is the golden chaine of saluation the true pilgrimage to Paradise and right ladder to heauen To know and beleeue the truth are two winges to flye vnto ioy and to resist vice and practise vertue two legges to walke to felicity Iohn heard a voice from heauen saying blessed are the dead which die in the Lord euen so sayth the spirâ—t that they rest from their labors their works follow them And he that will die in the Lord must be carefull to liue in the Lord. It is an infallible rule qualis vita finis ita to him that liueth vertuously God doth alwayes giue grace to dye faithfully A ioyful death followeth a charitable life and a happy life insueth such a death So as hee that liueth to dye well shall surely die to liue better whereas he that will not frame himselfe to honor and obay the giuer of his life is vnworthy to haue or enioy his life And as God in olde tune was not contented to be serued with the blind lame and maimed of the flock so he that carelesly imployeth the bewty and strength of his youth in vice vanity and seruice of the Deuill as though old rotten bones and dregs of age were good ynough to vse in the seruâ—ce of God he seldome granteth either time to liue long or grace to dye well Such as liue like wolues do often dye like swine Commonly after a dissolute life without feare of death followeth a desperat death without hope of life And it agreeth with all equity right and reason that such as in lewd behauiour haue passed their time should by rygure of iustice receiue their end Chapter XIIII An exhortation to indure constant in time of tryall IT is required in a true christian Pilgram to be wel and strongly armed with patieÌ„ce and girt with constancy to abide firme and stable in the time of temptation and triall so as nether prosperity nor aduersity well nor woe life nor death can once moue quaile or discorage him Worldly riches are subiect to many mishaps bodily strength is taken away by sicknes and by age that dayly creeâ—es on bewty is soone consumed but a true constant mind comforted by Gods holy spirit no chance or misfortune can alter or quall Elias in the desert Iohn Baptist in the wildernesse and Peeter in prison with the rest of the Apostles in time of their pilgrimage had but simple clothing but the loines of their minds were weâ—l surely giâ—t Whose commendations of Christ himselfe are very great yet not so much for leauing their parents frendes goods and countrie to followe him nether for their strait kinde of liuing or valiant corage in preaching as for that they continued constant to the end You are they that
the Apostles did cast out Deuils and heale diseases Which kind is common as welâ— to the reprobate as to the elect But the true liuely and iustifying faith whereby Gods wrath is pacifyed our sinnes pardoned our minds lightned our harts strengthened our prayeâ—s heard our requestes granted and we adopted the children of God members of Christ and Temples of the holy ghost without which it is not possible to please him is a syngular gift of God whereby his holy spirit by the preaching of his word and sacraments doth seale and conforme in the harts and conscience of his elect a certaine assured trust that onely by and through the conception byrth merits death passion resurrection assention intercession of that pure innocent Lambe Christ Iesus to haue free pardon remission of synnes both originall and actuall and raigne with him in glory for euer Pope is an assured constant and vnmoouable expectation which as an inseperable companion doth stedfastly looke and long for the perfourmance of those things which faith belieueth to be true and is therefore called the bloud of faith and anker of saluation Loue in generall is a common effect of fauor and affection and charity is loue reduced in due order the handmaid of faith and mistres of all other vertues And as faith beleeueth the word and hope waiteth for the promised reward so charity seeketh to helpe comfort and releeue her neigh hour To profit and do good vnto all and to hurt or hinder none To loue all men in Christ and for Christes sake and to hate none but sin and for sinnes sake And as the spirite of life descending from the head disperseth into euery part of the bodie so that if any member shall not be partaker thereof it cannot liue but perish terrestrially euen so the spirite of Christ being the head of his Church so disperseath into euerye member thereof quickning knitting and ioyning them together by the vertue of concord loue and charity that if any part or member shall bee separate or cut from the same it cannot liue but perish eternally Chapter XI Of prayer and meditation AS amongst the Iewes in olde time those beastes onely which chew the endde were counted cleane and meete for the sustenance of man so those men onely which by faithfull prayer and meditation chew the cudd of their minds are counted righteous and meete for the kingdome of heauen Meditation is the keye of conscience which openeth the closet of the heart and the eye of the soule whereby she seeth her whole estate defect and danger Prayer is an humble lifting vp of the minde vnto God the fruits of repentance and foode of faith consisting of two partes inuocation and thanksgiuing Which Christ himselfe hath not onely in mercy ordained as the chiefest part of Diuinity profitably appointed it as the surest staffe for a christiaÌ„ pilgrim to sâ—ay vpon straightly commaunded it as the strongest defence for his poore distressed children to flye vnto and by his owne example confirmed it as the onely meane to obtaine all thinges meete for the vse and profite of man but hath also prescribed an ordinary rule and firme as it were his common store house of wealth and vertue to direct our praiers according to his owne diuine wisedome Wherein is contained all thinges necessary both concerning his owne glory the health of our soules and preseruation of our bodies Adding thereunto a certaine assured promise confirmed with an othe and sealed with his owne bloud that whosoeuer do faithfully beleeue in him put their trust in his mercy and depend wholy vpon his prouidence shall haue cleane remission of sinnâ—s and eternall life And whatsoeuer they shall profitably aske in his name he will assuredly here them and graunt their requestes Call vpon me in the daye of trouble saith the Lord and I will heare thee and thou shal praise me This is the trust that we haue towardes him saith the Euangelist that if we aske any thing according to his will he heareth vs. If you abide in me and my wordes abide in you saith our Sauiour aske what you will and it shall be done vnto you Whatsoeuer you shall aske in prayer if you do beleeue saith he you shall receiue it The Lord is nigh vnto all that caâ—l vpon him saith Dauid Yea vnto all such as call vpon him faithfully I will heare before you call yea while you are but euen thinking to speake saith the Lord. As truely as hee heard Iobes prayer in the dunghill Ieremy in the clay pâ—tte Daniell in the Lyons denne the three children in the flaming fire Ionaâ— in the whales bellye and Steuen vnder the stones so truely will he heare the rest of his obedient children that call faithfully vpon him in distresse and mistrust him not But hee that doubteth saith the Apostle is like a waue of the sea tost wâ—th the wind and carried with violence Neither let that man thinke that he shall receiue any thing of the Lord. Some are not heard because they pray with lippes onely without the affections of the hart Some for vngratefully abusing Gods benefites as though got by their owne policie Some in praying for superfluity are iustlye denyed things necessarie You receiue not saith the Apostle because you aske not And you aske and receiue not because you aske amisse The matter in prayer lyeth not in much saying but well saying It is not in the number of words or lowdnesse of voice but the zealous affection of an humble penitent heart and the feruent groning desire of a troublâ—d spiriâ—e that as most delicate musicke pearceth the heauens and soundeth in Gods sacred eares as daintie meate pleaseth his diuine tast and as sweete incence delighteth his heauenly smell When Anna a figure of the Church did pray in the Temple her heaâ—t and lippes did moue but her voyce was not heard and yet God hard her So was Moises saide to be vehement in prayer when he spake not one word It is moreouer to be obserued that our prayers for spirituall giftes pertaining to the soule ought alwaies to be absolute without condition as well assured of remâ—ssâ—on of sinnes and eternall saluation in Christ according to his promise But for temporall thinges pertaining to the bodie to bâ—e alwaies ioyned with this condition that if it shaâ—l please his fatherly goodnes to graunt our petitions Because wee are ignorant what is most meete and profitable for vs. When it pleaseth the Lord to bestowe a benefit of his children his custome is first to stiâ—re vp their mindes moue their heartes and open their lippes humbly to pray vnto him And then as a louing father so farre as shall further his owne glorie and their saluation to graunt their requestes For whatsoeuer is contrarie is vnmeâ—t for him to giue and hurtfuâ—l for vs to
haue byden with mee in my temptation saith he and I will giue you a kingdome bee faithfull to the end and I will giue you a crown of life He that ouercommeth shall possesse all thinges and I will be his God and he shall be my sonne and shall eate of the tree of life which is in the middest of Paradise of God But hee that taketh the Plough in hand and lookeâ—h back is vnmeete for the kingdome of heauen Not euery one that runneth but he that commeth to the end of the gole hath the garlande Not euery one that worketh in the vineâ—ard but he that coÌ„tinueth vntil night hath the penny Not euery one that fighteth but he that getteth the victory hath the crowne of triumph Not euery one that beginneth wel and doth good for a time but hee that indureth to the end shall be saued When the Angell had wrestled and night with Iacob at last because it drue neere day desyred to depart no quoth Iacob I will not let thee go before thou blesse me Iacob by faith preuailed and was therefore called Israel that is to say one that preuaileth with God so all that wil be taken at the last day for true christiaÌ„ Israelites must by faithfull prayer patience and constancy preuaile with God To become a Citizen of heauen is an office of great honor and no small matter to obtaine so high a calling We may not thinke to haue that at the fyrst chop which all the godly before vs haue obtained in long time with great trobles greeuous crosses and many tears An Oke springeth vp by litle and litle in great space of yeares and cut downe againe by many small strokes The soft drops of water by often falling do pierce through the hardest stone By continuall perswasion the hardnes of mans hart is molifyed and by continuall prayers our God is easily intreated Without great labor and long sute a worldly benefyte is not obtained at an earthly kings hands so many we think our selues most happy and blessed if when we haue paciently waited in hope with contâ—nuall praying and intrâ—ating all the dayes of our life we may yet at length obtaine our long desired ioyes Happy and blessed is hee whom the father of mercy endueth with his interior grace so to worke runne and perseuer as in the ende hee may say with the Apostle I haue fought a good fyght and got the victory I haue finished my course and woon the prise Christ is to me life and death to mee aduantage To him with the Father and the holy Ghost be all honor glory and thankes for euer Chapter XV. A comfortable consolation to the faithfull troope of Christian Pilgrams PLucke vp thy hart and reioice litle poore dispised flocke for the Lord hath heard the voice of thy weeping whose will and pleasure is to giue thee a kingdome Great are the troubles of the righteous but the Lord himselfe is the defender of their cause and will deliuer them out of all One haire of their head shall not perish for they are dearely bought Euen as a Father pittieth his owne sonne so is our God mercifull vnto them that feare him The naturall infirmities of man are not hid from his eies he knoweth whereof we are made he remembreth that we are but dust Right deare in the sight of the Lord is the death of his Sainctes He that toucheth one of his obedient Children toucheth the apple of his owne eie Will a wife forget the child of hir wombe or the sonne that shee hath borne and though shee do forget yet wiâ—l not I forget thee saith the Lord. I haue bene younge and now am olde sayth Dauid yet saw I neuer the righteous forsaken nor his Children begge their bread Yea rather then Helias shall die for foode he will prepare the Rauens to feede him Rather then Sampson shall decay for drinke hee will bring water out of an Asses Iawe bone to refresh him Rather then Israell shall starue for hunger He wil send Manna from Heauen to norish them rather then his people shall perish for thirst hee will turne the hard Rocke into a standing water to comfort them Rather then any harme shall come vnto his chosen hee will set his Angels to keepe and preserue them and carry the poor begger into Abrahams boosome The Mountaines shall moue and the hilles shall fall downe but my louing kindnes shall neuer moue nor fall saith the Lord. They that put their trust in him saith the Prophet shall be euen as mount Sion which may not bee remoued but standeth fast for euer And though our louing Father whose will and pleasure is not to cocker his children in this life but rather to punish their sinnes that they should not be condempned in the world to come do feede them for a time with the sowre bread of heauinesse and bitter water of affliction to try them in the fournace of aduersitie as the potters vessell in the ouen or gold in the fyer yet the time of refreshing no doubt is euen at hand He will come shortly and will not tary to wipe all teares from their eies and turne their sorrow and miserie into ioy and felicity for euer Whom the Lord loueth him hee chasteneth and yet delighteth in him as a father in his sonne Because thou wast beloued of God saith the Angell to Tobias it was necessary that temptation should trye thee Lyke as the Heards-man when any of his flocke are vnruly and straye from their fellowes sendeth forth his dogge not of mallice to hurt on deuoure them but of loue to saue and refourme them Euen so our heauenly Shepheard when his sheepe goe astray and offende him hee sendeth out his dogge of tribulation not of eâ—uye to hurt or distroy them but of fauor to correct and amâ—nd them And as the skilfull Phisitian prescribeth not one manner of dyet nor one kinde of medecine to all his patients but onely that which he knoweth most meete for their bodily health according to the complection of the man and quality of the disease so where as God our only sailfull Phisitian knowing best what is meet and expedient for the health of all men both body and soule doth giue vnto some prosperity some aduersity some health some sicknes some quietnes and some troubles it is our duty to rest contented with his will knowing that hee neuer faileth his children in necessity nor suffreth them to bee tempted aboue their power Though he maketh a wound saiâ—h Iob hee giuâ—th a plaister and though hee smite hee maketh hole As in wrastling with Iacob with one hande he did comfort and strengthen him to ouercome with the other So will hee either strengthen the rest of his obedient Children to indure and ouercome their troubles or else open a way whereby to auoide
them And often times those thinges which are taken for punishmentes are rather profitable medecins For euen as the Nurse by annointing her brest with Aloes doth weane hir Infant from sucking so doth God by tribulation and aduersity weane his Children from sensuall delightes And as Moses by striking the hard stonie Rocke with his Rodde brought forth plenty of Water euen so GOD by stryking the stony Hart of Man with affliction bringeth foorth teares of contrition And as in the Gold-smithes Forge the golde is fined while the Coales are burned so in the Forge of temptation and trouble the faithfull are tryed and fined while the wicked are hardned and consumed And as the seed which is cast vpon the land vnlesse it indure the coldnesse of raine frost and snowe can bring forth no fruit no more can man vnlesse he do patiently beare the crosse of tribulation and aduersity bring forth true fruites of the Gospell The patient abiding of the righteous saith Salomon shall be turned into gladnesse The Lorde correcteth all those whom he loueth and scourgeth euery sonne that he receiueth So as there is no greater temptation then neuer to be tempted nor sorer whip then neuer to be scourged Yet such is the naturall infirmitie of man that it God beginne a little to chastice wee sorow and lament as though there were none other hell And if we florish a little in prosperity we laugh and sing as though there were none othâ—r heauen Hauing more respect how the world is inclined then what the Lorde hath commaunded Whereas wee shoulde not so much regard what we are here as what here after wee shall bee Not what we haue now but what we shall haue in time to come For all that Christ dyed for is yet behinde His kingdome is not of this world The effect of his death is not to make vs florish in this life The ioy of Gods children and sorrow of his enimies beginneth not till after death Hoc momentum vnde pendet eternitas This is a place of temptation and triall a moment of time whereof dependeth eternity of life to come The figure of this life withall the glory pompe and vanity thereof shall vanish and passe away and all thinges must be new New heauen new earth new bodies new mindes and all thinges new such as neither eye hath seene eare hath heard nor heart hath vnderstand before Chapter XVI Of the ioyfull state of Gods children after the laste iudgement AS the worlde had a beginning so shall it haue an ending The heauens saith the Apostle shal passe away in manner of a tempest the eliments shall melt with heat and the earth with all thinges therein contained shall burne with fier and be consumed But the Lord will creaâ—e newe heauens and a new earth and the former saith the prophet shall not bee remembred nor come to minde I saw saith the Euangelist a newe heauen and a newe earth for the first heauens and the first earth were passed away and there was no more sea And I saw the holy citie new Ierusalem come downe from God out of heauen prepared as a bride trimmed for her husband And I heard a great voyce out of heauen saying beholde the tabernacle of God is with men and he will dwell with them and they shall be his people and he himselfe shall bee their God with them and shall wipe awaye all teares from their eies And there shall bee no more death neither sorrow neither crying neither shall there bee any more paine for the first things are gone And there shall be no night there and they neede no candle neither light of the sunne for the Lorde God giueth them light and they shall raigne for euermore Thy sonne shall neuer go downe saith the Prophet and thy name shall not be taken away for the Lorde himselfe shall be thine euerlasting light and thy sorrowfull daies shall be ended The moue saith he shall then be as light as the sunne and the sunne light shall be increased seauen folde and haue as much shine as in seauen daies besides And as the newe heauens and newe earth which I will make shall remaine before mee saith the Lorde so shall your seede and your name continue and from moneth to moneth and from Saboth to Saboth shall all fleshe come and worshippe before me saith the Lord and they shall go forth and looke vpon the karcases of the men which haue transgressed against me for their worme shall not die neither shall their fire be quenched and they shall be an abhorring vnto all flesh As the gold is desolued in the fire saith S. Augustine not to perish but to make it more fine and pure so the first heauen defiled with the pride of Angels and the first earth corrupted with the wickednesse of man shall vanish passe away and be no more seene Not altered in verity and substance but changed in fashion forme and shape So as the nature qualitie and complexion of corruptible Elemenâ—s agreeable to these our mortall bodies shall then be transformed to agree with our immortall and purified bodies and so remaine for euer And as we are now clothed with the Image of Adams corruptible bodie subiect to death and miserie so shall wee then bee clothed with the Image of Christes glorified bodie chaunged into perfection and sincerity When Christ shall appeare saith the Apostle wee shall be like vnto him and see him as he is And though wee shall not then as now bee maintained and fed with elimentall foode but as the Angels in heauen Yet our bodies of the same humaine nature shape and fashion of flesh and bones with all partes and members of a man as in this life Not altered in substance but chaunged in property Behold my handes and my feete saith our Sauiour his Disciples for it is euen I my selfe handle mee and see for a spirite hath not flesh and bones as you see me haue Yet such was his bodie as he entred the chamber where they were assembled tâ—e dores being shut Anselmus affirmeth that y e glorifieâ— to ies of the iust shall be so pure and pâ—rfect as may easily pearce or penitrate any other body without resistance or danger and in beautâ—e shall shine as the sunne And as we shall be new men so shall we haue new sences to vnderstand thinges not as they seeme but as they are in deede And beholde the diuine mysterie of God face to face The fruition of whose glorious presence as the originall fountaine from whence all wisedome gladnes ioye vertue and true felicitie do proceede shall so rauish content and satisfie euery member power and sence of bodie and minde with fuâ—l perfection of pleasure and delight as neither eie hath seene eare hath heard tongue can expresse nor heart imagine In comparison whereof all the vaâ—ne pleasures of this world are