8.
CHAP.
ROM
.
vers
.
11.
But
if
the
Spirit
of
Him
that
rais'd
up
Iesus
from
the
dead
dwell
in
you
,
He
that
rais'd
up
Christ
from
the
dead
shall
also
quicken
your
mortall
bodies
by
his
spirit
that
dwell's
in
you
.
MY
message
on
Christmas
day
was
Christ's
comming
into
the
earth
;
my
Easter
tidings
are
that
He
came
out
of
the
earth
.
There
He
wore
the
cognisance
,
and
badge
of
a
servant
:
Here
He
did
Lord
it
,
like
a
Soveraigne
.
There
the
Divinity
was
ecclips'd
by
the
interposition
of
his
Flesh
,
He
being
pleas'd
not
only
to
assume
our
Nature
but
to
yeeld
vnto
it
.
Here
the
beames
of
his
heavenly
Majestie
shin'd
forth
so
cleerely
,
that
in
the
same
Nature
,
which
was
conquer'd
He
vanquish'd
the
Conqueror
,
and
put
the
Graue
to
flight
.
There
Natus
est
nobis
,
here
surrexit
pro
nobis
.
We
are
concern'd
in
both
,
yet
our
possibility
is
conditionall
,
it
stands
vpon
a
But
,
and
If
:
But
if
the
spirit
of
Him
that
rais'd
vp
Iesus
from
the
dead
dwell
in
you
.
&c.
The
words
relate
the
resurrection
of
Christ
in
his
Body
Naturall
,
and
Mysticall
.
The
same
spirit
is
Agent
in
One
,
and
the
Other
.
The
maine
Act
,
Raising
.
The
person
rais'd
,
Iesus
.
The
estate
from
whence
,
from
the
dead
.
The
effect
,
and
consequent
of
Christ's
Antecedent
Rising
,
the
quickning
of
our
mortall
Bodies
.
The
condition
requir'd
to
qualifie
,
and
make
vs
capeable
to
rise
with
Him
,
the
residing
,
or
inhabiting
of
the
same
spirit
in
vs.
He
that
raised
up
Christ
from
the
dead
shall
allso
quicken
your
mortall
bodies
by
his
spirit
that
dwels
in
you
.
I
will
begin
as
the
Spirit
shall
enable
me
with
the
Spirit
of
him
that
raised
up
Iesus
from
the
dead
.
The
Spirit
,
when
it
referres
to
the
Deity
,
may
be
taken
Essentially
,
or
Personally
.
The
first
acception
is
common
to
the
whole
Trinity
,
for
God
,
saith
Saint
Iohn
,
S
Ioh
.
c
.
4.
v.
24.
is
a
Spirit
;
simply
,
and
absolutely
.
The
other
signifies
a
distinct
Manner
of
subsisting
by
way
of
Effluence
,
or
Emanation
,
and
that
specifies
the
Third
person
,
who
by
a
superexcellency
is
term'd
a
Spirit
,
because
He
is
as
it
were
spir'd
,
or
breath'd
from
the
Father
and
the
Sonne
:
And
thus
is
the
word
here
used
.
But
first
we
hence
observe
the
Trinity
Personall
.
The
Third
person
is
set
downe
in
plaine
termes
;
the
Spirit
,
being
his
usuall
name
throughout
the
whole
Scripture
.
The
Father
is
intended
by
the
periphrasis
of
him
.
By
Iesus
Christ
the
Sonne
,
the
second
person
.
Neither
is
it
any
disparagement
to
the
sonnes
equality
with
the
father
that
the
holy
Ghost
is
implicitely
in
the
text
,
and
expressely
in
the
10.
of
S.
Mathew
stil'd
the
Spirit
of
the
Father
,
for
in
the
4.
to
the
Galathians
,
and
in
the
9.
verse
of
this
chapter
,
he
is
as
truly
called
the
Spirit
of
Christ
.
In
the
14.
of
S.
John
't
is
Rogabo
patrem
,
I
will
entreat
the
Father
to
send
him
.
But
in
the
16.
of
the
same
Evangelist
hee
assumes
the
authority
to
himselfe
,
saying
,
ego
mittam
,
I
will
send
the
Comforter
,
to
shew
that
with
the
Father
he
sent
him
.
Aqu
.
part
.
1.
q
.
36.
art
.
4
in
corp
.
&
q
.
37.
art
.
1.
in
corp
.
We
see
a
necessity
it
should
bee
so
.
Nam
cum
Spirtus
sanctus
sit
Patris
,
&
Filij
amor
unitivus
,
vel
nexus
communis
;
for
the
blessed
Spirit
being
the
mutuall
love
of
the
Father
,
and
the
Sonne
;
his
Emission
,
or
sending
forth
must
be
alike
from
both
.
Yet
because
the
Father
is
the
fountaine
of
orderly
procession
in
the
persons
,
all
the
glory
of
the
action
may
bee
reduc'd
to
him
,
in
regard
't
is
his
prerogative
to
be
the
Originall
of
life
,
and
glory
to
the
rest
.
And
here
,
without
more
adoe
,
wee
are
in
sincerity
to
subscribe
to
the
Deity
of
the
holy
Ghost
.
For
seeing
his
Personall
property
is
in
the
God-head
essentially
,
't
is
certaine
hee
agrees
in
the
Vnity
of
the
divine
Essence
,
because
whatsoever
is
in
God
is
onely
his
being
.
And
indeed
how
can
a
sinne
against
the
holy
Ghost
make
the
delinquents
lyable
to
an
infinite
punishment
,
unlesse
it
be
because
it
doth
prejudice
the
Jnterest
of
an
Infinite
being
?
He
who
is
the
Enditer
of
the
Scripture
,
and
testifies
the
truth
to
every
faithfull
soule
hath
beene
punctuall
herein
to
take
away
mistaking
.
For
Ananias
his
Lying
to
the
holy
Ghost
in
the
5.
of
the
Acts
,
and
the
third
is
explained
in
the
very
next
verse
to
be
all
one
as
to
ly
to
God
.
To
let
us
know
the
mighty
worke
of
Creation
ownes
him
as
well
as
the
Father
,
and
the
Sonne
,
't
is
registred
in
the
33.
of
Iob
,
the
Spirit
of
the
Lord
hath
made
me
,
and
the
breath
of
the
Allmighty
gave
me
life
.
And
if
so
;
then
he
hath
a
Reall
subsistence
,
and
is
not
a
meere
Motion
,
or
quality
in
God
,
as
the
〈◇〉
of
old
,
and
Socinus
of
late
blaspheme
.
I
will
not
beate
that
forlorne
heresy
any
farther
,
there
's
enough
to
cleare
the
point
in
his
raising
up
Iesus
from
the
dead
,
an
effect
,
which
none
but
the
supremest
cause
can
produce
.
And
indeed
it
was
needfull
for
S.
Paul
to
rest
,
and
anchor
this
wondrous
Act
upon
an
omnipotent
Agent
.
For
the
estate
of
the
dead
in
the
eyes
of
men
,
and
in
the
conceit
of
Christs
chiefe
followers
was
lost
,
and
desperate
;
so
that
wee
should
never
have
believed
that
death
,
and
the
grave
would
let
goe
their
hold
,
and
part
with
their
prey
,
were
it
not
that
wee
have
the
Apostles
word
,
nay
Gods
owne
deed
for
it
.
The
disciples
that
went
to
Emaus
had
their
soules
so
appall'd
,
and
their
hearts
so
dead
within
them
,
when
they
saw
the
onely
staffe
of
their
comfort
quite
burst
in
pieces
,
and
block'd
vp
within
a
Pile
of
stone
,
that
through
weaknesse
of
faith
they
were
almost
at
a
Non-plus
.
We
,
say
they
,
as
it
is
in
the
24.
of
Saint
Luke
,
did
hope
,
(
see
,
now
they
doe
not
)
that
He
should
haue
redeemed
Israel
.
And
Peter
himselfe
,
who
before
bore
record
of
his
Divinity
,
S.
Ioh
.
cap
.
6.
when
he
averr'd
thou
art
that
Christ
the
Sonne
of
God
,
now
comming
to
his
tombe
,
and
not
finding
him
there
,
went
away
wondring
with
himselfe
at
what
had
happen'd
,
in
the
12.
verse
of
Saint
Luk
's
former
Chapter
.
So
that
those
words
of
David
in
the
30.
Ps.
may
well
befitt
this
blessed
Sonne
of
David
.
What
profitt
is
there
in
my
blood
when
J
goe
downe
to
the
pitte
?
Shall
the
dust
giue
thanks
to
thee
?
Or
shall
it
declare
thy
truth
?
Our
Saviour
foreknew
how
gladly
they
would
perswade
themselves
,
and
others
that
he
was
a
spirit
,
or
it
was
a
shadow
,
a
phansie
that
deluded
his
disciples
,
and
therefore
to
stop
the
mouth
of
malice
hee
frequently
appeared
to
them
.
Hee
did
not
so
familiarly
present
himselfe
to
their
company
as
before
his
death
,
Aq.
3.
part
.
q
.
54.
art
.
3.
&
q
.
55.
art
.
6.
that
they
might
know
his
body
was
Alterius
gloriae
a
glorified
body
.
Yet
hee
did
oft
converse
with
them
,
to
shew
his
body
was
ejusdem
naturae
,
the
same
individuall
body
.
He
did
eat
in
their
presence
,
not
often
to
informe
them
Aberat
esuriendi
necessitas
,
he
was
to
hunger
,
and
thirst
no
more
.
Yet
he
did
not
altogether
abstaine
from
meat
,
they
gave
him
a
piece
of
a
broyled
fish
,
Aqu
.
supplem
.
3.
part
.
q
.
81.
art
.
4.
Part
.
1.
q
.
51.
art
.
3.
ad
5.
and
hony
combe
,
and
he
truly
ate
before
them
,
to
assure
them
Aderat
edendi
potestas
,
that
hee
rose
in
his
humane
body
,
since
it
had
a
naturall
capacity
to
receive
sustenance
,
though
the
converting
it
into
nutriment
was
dispens'd
with
,
in
regard
there
was
no
need
of
it
.
Hee
would
make
their
eyes
and
hands
his
witnesses
,
behold
my
hands
,
and
my
feet
,
It
is
I
my selfe
;
handle
,
and
see
,
a
spirit
hath
not
flesh
,
and
bones
,
as
you
see
Me
have
.
To
Mary
Magdalen
he
said
,
Noli
me
tangere
,
touch
me
not
,
to
signify
Immortalitatem
dederat
,
hee
had
cloath'd
it
with
immortality
.
To
his
disciples
,
videte
&
palpate
,
S.
August
.
ep
.
57.
to
give
security
Naturam
non
abstulerat
,
he
had
not
chang'd
the
substance
,
but
the
quality
.
In
the
one
he
shewed
gloriam
resurgentis
,
Aq.
3.
part
.
q
.
55.
art
.
3.
in
corp
.
the
rare
endowments
hee
had
adorn'd
it
with
upon
his
rising
;
in
the
other
hee
declared
Veritatem
resurectionis
,
the
evident
truth
of
his
Resurrection
.
Saint
Peter
became
hereupon
so
well
catechis'd
that
hee
told
the
Iewes
in
a
full
assembly
,
Him
,
whom
you
have
slaine
,
and
crucified
,
this
Iesus
hath
God
raised
up
,
Act.
2.
Him
,
whom
you
have
deny'd
,
betray'd
,
and
kill'd
,
Him
,
hath
God
rais'd
,
Act.
3.
Yet
this
doth
not
derogate
from
the
glory
of
Christ
that
Deus
suscitavit
,
God
raised
him
up
,
is
so
much
repeated
,
for
though
as
the
Sonne
of
man
{αβγδ}
.
Hee
was
raised
up
,
1.
Cor
.
15.
yet
as
the
Sonne
of
God
{αβγδ}
.
He
rose
againe
,
and
reviv'd
to
be
Lord
both
of
quick
,
and
dead
.
Rom.
14.9
.
As
the
Father
hath
life
in
himselfe
,
so
hath
the
Sonne
life
in
himselfe
.
Joh
.
5.
Hee
had
power
to
Lay
downe
his
owne
life
,
and
he
had
power
to
take
it
up
againe
.
Joh
.
10.
The
rage
of
the
Iewes
destroyed
the
Temple
;
in
3.
dayes
hee
built
it
up
againe
;
he
spake
,
and
performed
it
in
the
Temple
of
his
Body
.
Thus
was
He
Primitiae
dormientium
,
the
first
fruits
of
them
that
slept
,
not
because
he
dyed
before
all
men
,
or
was
raised
before
all
others
,
but
in
that
he
was
the
onely
one
that
raised
himselfe
from
death
.
They
rose
iteram
morituri
,
Aq.
3.
part
.
q
.
53.
art
.
3.
to
dye
againe
,
but
Christ
is
risen
,
and
dyes
no
more
.
He
rose
by
the
power
of
his
Deity
;
which
was
hypostatically
united
,
they
were
raised
by
he
vertue
of
his
rising
,
for
't
is
true
of
his
resurrection
,
which
is
sayed
of
his
blood
,
prius
profuit
quàm
fuit
,
S.
Bern
.
it
was
effectuall
before
it
was
actuall
.
Hence
is
my
Apostle
so
positive
,
He
which
raised
up
Iesus
from
the
dead
shall
also
quicken
your
mortall
bodies
.
A
benefit
so
sure
that
in
the
2.
to
the
Ephesians
,
and
the
6
,
wee
are
all
ready
risen
with
him
,
and
estated
in
possession
of
those
heavenly
mansions
,
though
yet
we
be
but
in
expectation
,
For
there
must
be
a
correspondence
betwixt
him
,
which
is
the
Head
,
and
us
the
Members
,
and
unlesse
we
imagine
the
body
of
Christ
like
that
Videous
image
,
whose
Head
was
gold
,
Dan
.
2.
and
Feet
clay
,
our
glorious
Head
must
needs
have
glorified
members
.
It
was
the
Tenet
of
Entychius
sometimes
Bishop
of
Constantinople
,
Aq.
3.
part
.
q
.
54.
art
.
2.
&
supplem
.
3.
part
.
q
.
79.
art
.
1.
that
our
earthly
Tabernacles
,
which
must
be
committed
to
the
dust
,
were
too
meane
to
bee
restored
,
and
renewed
at
the
last
day
,
so
that
hee
thought
the
blessed
soules
should
in
stead
of
them
bee
invested
with
other
bodies
,
of
a
strange
,
I
know
not
what
sublimated
substance
.
The
same
Chymena
it
hatch'd
againe
by
the
Socinians
now
,
who
would
seeme
more
subtile
then
all
that
have
beene
before
them
,
when
indeed
their
boundles
errours
demonstrate
them
more
brainsicke
then
the
former
.
Smalcius
in
the
name
of
his
incredulous
Fraternity
pronounceth
this
desperate
position
,
Corpora
haec
,
Smiglec
.
exam
.
cent
.
error
.
quae
nunc
circumferimus
resurrectora
non
credimus
.
Were
they
not
given
over
to
the
spirit
of
contradiction
they
might
read
their
confutation
in
the
Etymon
of
the
word
.
Aq.
supplem
.
3.
part
.
ex
Damasc
.
For
what
is
Resurrectio
,
nisi
iterata
,
vel
secunda
ejus
,
quod
cecidit
surrectio
?
But
a
restitution
of
the
same
thing
,
which
once
perished
,
and
was
gone
?
And
therefore
the
very
flesh
turned
to
corruption
,
and
resolved
into
ashes
must
in
the
same
nature
,
and
manner
returne
to
it selfe
,
else
it
cannot
properly
be
termed
a
Resurrection
.
Besides
,
if
our
particular
bodies
shall
not
rise
againe
,
then
we
our
owne
particular
selues
shall
never
be
reviv'd
.
Nam
hic
numero
dicitur
ab
vnitate
Corporis
,
aeqùe
ac
animae
.
For
the
individuating
,
or
making
a
man
to
be
numerically
,
one
and
the
same
,
depends
as
well
from
the
Identity
,
or
onenesse
of
the
body
,
as
of
the
soule
.
Saint
Paul
foresaw
some
cavilling
spirits
would
plead
for
a
mutation
of
bodies
when
the
last
trump
shall
found
,
and
thereupon
he
fortifies
against
them
with
a
significant
,
and
powerfull
proposition
,
This
corruptible
must
put
on
incorruption
;
This
mortall
must
put
on
immortality
.
He
iterates
the
pronoune
,
This
corruptible
;
This
mortall
to
perswade
the
certainty
of
raising
the
same
,
naturall
,
humane
body
.
He
ingeminates
the
Oportet
,
This
corruptible
must
,
This
mortall
must
;
to
warrant
the
necessity
of
the
performance
:
The
tenour
of
his
speech
is
so
earnest
that
hee
seemes
to
clappe
himselfe
upon
the
breast
,
and
to
point
with
his
finger
at
his
owne
body
.
This
Identicall
thing
;
this
Idem
numero
.
not
an
other
instead
of
this
,
but
this
corruptible
,
which
I
now
carry
about
me
,
This
mortall
,
which
shall
lodge
in
the
bowells
of
the
earth
,
maugre
the
jawes
,
and
belly
thereof
,
shall
be
rescu'd
thence
,
and
setled
in
Eternity
;
which
is
a
pregnant
proofe
that
by
affirming
flesh
and
blood
shall
not
inherit
the
king
dome
of
heaven
,
Greg
.
Mag.
c
.
29.
expos
.
moral
.
in
cap
.
19.
Iob
.
Non
exclusit
naturam
,
sed
culpam
,
hee
excluded
not
the
nature
,
and
substance
,
but
the
enormous
pravity
to
which
't
is
subject
in
this
state
of
infirmity
.
Whereupon
it
immediately
followes
by
way
of
Comment
on
what
went
before
,
neither
shall
corruption
inherit
incorruption
.
Flesh
,
and
blood
tainted
with
corrupt
lusts
shall
not
be
admitted
,
but
as
refined
,
and
purified
,
it
shall
finde
a
place
in
heaven
.
For
why
should
not
the
flesh
,
which
hath
bin
Co-worker
,
and
Ioint-martyr
with
the
soule
,
participate
a
proportionable
guerdon
as
well
as
the
soule
?
Ezek
cap
.
18.
v.
25.29
.
God
proclaims
in
the
18.
of
Ezekiell
that
his
wayes
are
equall
,
how
then
can
it
stand
with
his
justice
that
one
body
shall
victoriously
fight
his
battles
,
and
an
other
,
which
never
appeared
in
the
quarrell
bee
honoured
with
the
Crowne
?
If
the
Materiall
halfe
of
us
vanish
in
our
dissolution
,
in
vaine
did
Christ
take
our
shape
upon
him
;
for
if
our
flesh
must
bee
utterly
destroyed
,
it
had
beene
sufficient
onely
to
assume
our
spirit
?
To
what
end
are
wee
wished
at
his
second
comming
to
lift
up
our
heads
in
triumph
,
S.
Luk
.
cap
.
21.
v.
26.
if
the
whole
body
shall
be
consumed
to
a
Nullity
?
The
truth
is
,
the
Socinian
conclusion
is
consonant
to
their
heartlesse
,
disconsolate
premisses
.
For
well
may
they
believe
their
bodies
shall
not
be
restored
,
&
quickned
by
Christ
,
so
long
as
they
hold
no
price
was
payed
for
their
recovery
.
For
as
the
Saviour
of
the
world
will
never
see
them
perish
who
dye
in
the
faith
of
him
their
Redeemer
,
so
't
is
justly
to
be
feared
he
will
suffer
those
to
be
lost
,
who
reject
his
Redemption
.
But
to
us
,
who
give
heed
to
his
divine
word
as
to
a
light
shining
in
darknesse
,
the
old
,
and
new
Testament
hath
said
enough
to
make
us
undoubtedly
expect
that
every
Atome
of
our
dust
,
and
Cinders
shall
be
gathered
together
,
and
enliven'd
by
the
proper
soule
,
and
that
with
these
eyes
we
shall
see
God
,
and
no
other
for
us
,
as
holy
Iob
speakes
.
S.
Ioh
.
cap
.
5.
v.
28.29
.
Saint
Iohn
doth
fully
expresse
this
Article
;
the
houre
shall
come
,
in
which
all
that
are
in
the
grave
shall
heare
his
voice
,
and
come
forth
.
The
Evangelicall
Prophet
Esay
in
his
26.
Chapter
is
most
Emphaticall
.
The
dead
men
shall
rise
,
together
with
my
body
shall
they
rise
,
that
is
when
I
rise
,
all
the
dead
shall
rise
:
Awake
,
and
sing
yee
that
dwell
in
the
dust
,
the
Earth
shall
cast
out
the
dead
.
But
because
they
advance
Reason
to
stand
in
Competition
with
Faith
,
we
will
allow
it
a
share
,
holding
it
inconvenient
to
frame
a
bill
of
divorce
betwixt
them
,
then
it
cannot
bee
deny'd
that
Right
naturall
Reason
guided
by
the
Spirit
of
Grace
,
and
light
of
the
Word
hath
a
profitable
use
to
illustrate
points
of
beleife
.
Aq.
part
.
1.
q
.
1.
art
.
8.
ad
2.
Nam
cum
Gratia
nontollat
naturam
sed
perficiat
,
oportet
vt
naturalis
ratio
fidei
subserviat
,
as
the
Schooleman
well
teacheth
.
The
better
to
foyle
these
Goliahs
with
their
owne
weapon
,
Aq.
part
.
1.
q
.
29.
art
.
1.
ad
5.
&
Cont
.
Gent
.
l.
4.
c
.
79.
let
vs
consider
quòd
Anima
seperata
retinet
naturam
vnibilitatis
,
that
The
Soule
in
her
seperation
naturally
inclines
to
be
consociated
with
the
body
,
because
shee
naturally
desires
to
bee
freed
from
that
imperfection
she
stands
in
while
she
is
a
sever'd
part
from
the
whole
,
and
so
we
shall
be
compell'd
by
reason
to
grant
their
Revnion
,
and
consequently
a
Resurrection
,
since
their
permanent
,
continu'd
disvnion
being
against
nature
cannot
be
perpetuall
.
Besides
If
man
before
he
receiv'd
his
constitution
was
potentially
in
the
dead
Elements
,
out
which
he
was
extracted
,
and
in
like
manner
after
his
dissolution
remaines
potentially
in
the
same
Masse
,
Iust
.
Mart
.
ad
qu
.
&
Resp
.
Graec
.
if
that
book
be
his
.
why
should
incredulous
nature
shrink
at
the
possibility
of
raising
the
dead
,
since
the
God
of
nature
can
as
easily
new-cast
Man
,
as
he
did
actually
mold
him
out
of
a
potentiall
being
in
his
first
Principles
?
The
Rock
out
of
which
we
were
hewen
,
the
bodies
we
move
,
and
walk
in
doe
sufficiently
perswade
that
he
,
which
of
a
little
seed
,
or
blood
could
fashion
a
living
man
in
the
Wombe
,
and
so
produce
him
into
the
world
,
knowes
how
out
of
dry
,
and
rotten
bones
to
cloath
him
with
the
same
shape
,
which
he
himselfe
at
first
bestow'd
vpon
him
.
His
ability
to
worke
the
Cure
is
illustrious
in
his
former
actions
,
for
did
he
not
establish
this
ample
world
,
and
all
things
in
it
with
a
word
,
onely
with
a
Fiat
?
And
is
his
Arme
so
shorten'd
since
that
he
cannot
recollect
our
dispersed
matter
lying
couchant
in
the
earth
,
the
sea
,
or
whatsoever
substance
else
?
The
verdit
of
sense
will
passe
on
our
side
;
for
who
sees
not
minus
est
reparare
quod
erat
,
quam
fecisse
quod
non
erat
?
It
is
a
worke
of
much
lesser
power
to
restore
that
,
which
sometimes
was
,
then
to
Create
that
,
which
never
had
bin
.
Why
dost
thou
wonder
saith
Tertullian
that
God
should
revive
thee
being
dead
?
He
that
at
first
made
thee
of
a
Clod
of
Earth
,
can
refine
thee
out
of
a
Clod
of
Earth
.
Qui
non
eras
,
factus●es
;
Qui
non
eris
fies
.
Thou
,
Tertull
.
Apologet
.
advers
.
Gent
.
which
wert
not
,
art
now
made
,
and
againe
,
when
thou
shalt
not
be
,
thou
shalt
be
made
.
Yeeld
me
the
meanes
by
which
thou
wert
made
,
and
then
enquire
after
the
meanes
by
which
thou
shalt
be
rais'd
.
The
continuall
course
of
nature
in
the
digestion
of
the
food
brings
a
forcible
Remonstrance
that
the
Resurrection
is
not
incredible
.
Out
of
the
Earth
comes
the
bread
we
eate
,
that
bread
after
it
passeth
through
severall
concoctions
is
alter'd
and
chang'd
into
blood
,
then
convey'd
throughout
the
parts
of
the
body
,
and
at
last
attaines
to
be
even
of
the
very
substance
,
and
nature
with
the
body
.
Now
tell
me
what
strange
difference
is
there
betwixt
this
,
and
the
quickning
of
our
mortall
bodies
.
In
this
,
that
,
which
was
Earth
,
and
sprung
out
of
the
Earth
,
becomes
flesh
in
substance
,
which
before
it
was
not
;
in
the
Numericall
resurrection
,
that
,
which
was
flesh
,
and
after
turn'd
into
Earth
becomes
flesh
againe
in
the
same
nature
,
which
before
it
was
.
If
that
were
not
dayly
,
and
ordinary
,
this
new
&
extraordinary
,
the
difficulty
would
appeare
no
greater
in
the
One
,
then
in
the
Other
.
I
could
drawe
arguments
from
the
whole
booke
of
Nature
,
for
every
leafe
therein
is
a
Commentary
vpon
this
doctrine
.
We
may
behold
a
tall
lofty
tree
to
arise
out
of
a
little
seed
.
If
you
demande
,
saith
Gregory
the
Great
,
vhi
latet
fortitudo
ligni
,
asperitas
corticis
?
viriditas
foliorum
?
Greg
.
Mag.
c
.
28.
in
c
.
19.
Iob
.
whence
was
deriv'd
the
solidity
of
the
wood
?
the
superficiall
roughnesse
of
the
barke
?
the
flourishing
greennesse
of
the
leaues
?
experience
testifies
it
proceeded
from
the
spreading
vertue
,
which
lay
treasur'd
vp
in
the
seed
.
what
marvaile
then
if
He
that
from
a
small
seed
dayly
extracts
the
wood
,
fruit
,
and
leaues
in
the
trunke
,
and
branches
of
a
tree
,
doth
likewise
reduce
bones
,
veynes
,
and
haire
out
of
the
least
remainder
of
our
dust
?
And
having
grafted
them
into
the
former
stock
of
the
same
flesh
,
commands
againe
breath
,
and
warmeth
into
that
flesh
,
blood
into
those
veines
,
strength
into
those
bones
,
and
beautifies
those
heires
with
a
fresher
hew
.
Tertullian
thought
good
to
demonstrate
the
resurrection
from
the
Phoenix
,
springing
vp
new-liv'd
out
of
her
owne
ashes
;
from
the
flyes
lying
dead
all
the
Winter
,
and
reviving
with
the
heate
of
the
Sunne
in
the
Summer
;
from
the
dayes
expiring
at
night
,
and
rising
next
morne
attir'd
with
light
;
from
the
Earths
decay
in
the
Winter
,
and
its
budding
,
and
blossoming
in
the
Spring
,
&
so
concludes
omnia
pereundo
servantur
,
omnia
interitu
reformantur
,
all
things
are
preserv'd
by
perishing
,
and
perfected
by
dying
.
Whence
it
inevitably
followes
that
Man
,
the
Lord
and
master
of
the
vniverse
,
for
whose
sake
the
Creatures
partake
their
thriving
vicissitudes
cannot
dye
for
ever
;
since
't
is
not
probable
he
should
be
exceeded
in
perfection
by
such
inferiors
which
were
made
to
serue
him
,
but
his
death
must
needs
be
better
then
his
former
life
,
because
out
of
it
he
shall
not
meerely
be
restor'd
to
what
he
lost
,
but
be
possess'd
of
much
more
then
ever
before
he
had
title
to
.
He
shall
not
onely
be
reviu'd
,
but
rise
vp
,
and
flourish
too
:
for
so
much
lies
open
in
the
verbe
〈◇〉
shall
quicken
;
He
which
rais'd
Christ
from
the
dead
shall
also
quicken
,
which
is
the
benefit
that
redounds
to
vs
,
vpon
the
raising
of
our
mortall
bodies
.
Oecumenius
observes
the
Apostle
sayes
not
{αβγδ}
,
but
{αβγδ}
,
to
put
a
difference
betwixt
raising
the
Iust
,
&
vnjust
.
All
shall
have
{αβγδ}
,
their
rising
againe
to
life
,
but
all
shall
not
be
quickn'd
.
〈◇〉
is
of
a
larger
extent
then
{αβγδ}
,
it
is
not
to
life
alone
,
but
{αβγδ}
,
to
life
,
and
glory
.
Such
as
despise
God
,
and
goodnesse
shall
wake
out
of
the
dust
,
but
to
perpetuall
shame
,
and
confusion
.
They
shall
rise
in
the
list
,
and
bed-roll
of
obdurate
,
impenitent
sinners
,
to
endlesse
torments
.
They
shall
not
be
quickn'd
in
the
Ranke
of
Saints
to
liue
with
Christ
in
the
sight
of
God
.
It
were
well
with
these
Wretches
if
the
Sea
,
and
the
Graue
might
still
retaine
them
;
for
't
is
to
be
wish'd
rather
to
knowe
nothing
after
death
,
then
to
be
rais'd
to
heare
that
fearefull
sentence
,
Goe
yee
cursed
into
everlasting
fire
.
Iob
.
19.
Better
still
to
say
to
the
wormes
,
you
are
my
brethren
,
and
sisters
,
and
to
corruption
,
thou
art
my
mother
,
then
having
broke
off
alliance
with
them
,
to
be
in
a
farre
worse
family
of
damned
Spirits
,
and
tormented
Ghosts
.
't
is
remarkeably
set
downe
in
the
27.
of
S.
Mathew
that
when
Christ
rose
,
S.
Mat
.
27.52
.
many
dead
bodies
of
the
Saints
arose
.
Not
one
wicked
man
did
rise
when
Christ
rose
,
to
premonish
vs
that
none
shall
feele
the
benefit
of
his
quickning
Spirit
but
such
who
are
incorporated
into
Him
by
a
liuely
faith
.
Life
,
sense
,
and
motion
,
the
vnion
of
the
body
,
and
soule
,
with
the
vnseperable
faculties
of
them
both
,
are
the
endowments
of
nature
,
and
though
they
suffer
dissolution
,
Christ
doth
restore
these
to
all
with
whom
He
did
Communicate
in
nature
.
Immortall
peace
,
&
glory
are
the
gifts
of
God
;
Christ
hath
appropriated
these
onely
to
those
,
who
persevere
in
saving
grace
.
He
is
Judge
of
all
,
and
shall
raise
all
;
He
is
head
of
his
owne
body
,
and
shall
quicken
his
owne
members
.
As
Judge
,
He
shall
draw
all
to
his
tribunall
seate
,
and
in
flaming
fire
shall
render
vengeance
to
them
that
have
not
knowne
God
,
2.
Thes
.
1.
nor
obey'd
the
Gospell
.
As
head
,
He
knowes
his
owne
members
;
and
the
cloud
shall
catch
them
vp
,
1.
Thess.
4.
and
they
shall
liue
for
ever
with
the
Lord
in
permanent
felicity
.
Though
their
bodies
in
this
transitory
state
be
mortall
,
vile
bodies
which
must
be
destroy'd
,
yet
I
cannot
set
out
the
glory
of
them
,
when
they
shall
be
quickn'd
in
the
generall
resurrection
.
't
is
sowne
a
naturall
body
,
saith
S.
Paul
,
't
is
rais'd
a
spirituall
body
.
Not
as
if
it
should
be
without
the
parts
,
and
dimensions
which
our
bodies
now
have
,
but
in
regard
of
the
condition
it
shall
then
rest
in
.
When
our
bodies
rise
glorify'd
,
they
will
be
enrich'd
with
such
a
spirituall
quality
that
like
spirits
they
shall
be
sustain'd
by
the
power
of
God
without
the
helpe
of
all
naturall
meanes
.
Some
thinke
they
are
call'd
spirituall
bodies
in
respect
of
their
operation
,
their
strength
,
and
agility
being
so
great
,
vt
licet
adsit
motio
,
absit
fatigatio
,
Aq.
3.
part
.
q
.
54.
art
.
2.
that
in
the
pure
heaven
aboue
the
cloudes
they
will
move
vpward
,
and
downeward
,
or
what
way
they
please
,
without
defatigation
,
whereas
now
we
cannot
so
much
as
walke
forword
,
or
performe
any
act
without
wearinesse
.
I
conceive
that
exposition
,
which
the
Master
of
the
Schooles
addes
in
the
3.
Q.
54.
ar
.
1.
part
of
his
Summes
,
to
be
most
satisfying
.
The
bodies
,
saith
he
,
which
shall
be
quickn'd
,
are
term'd
spirituall
,
because
in
that
state
of
glory
the
body
shall
be
wholy
subject
to
the
spirits
direction
without
reluctation
,
or
strugling
of
the
flesh
.
There
shall
be
no
complaint
that
the
law
of
the
members
rebell
against
the
law
of
the
mind
,
but
the
spirit
shall
be
all
in
all
,
leading
,
and
guiding
our
bodies
in
all
holy
duties
.
Others
to
magnifie
their
future
eminency
allott
them
a
subtle
,
penetrating
power
;
whereby
they
become
able
to
pierce
through
any
solid
obstacle
with
as
much
facility
as
we
passe
through
the
water
,
or
ayre
.
We
will
let
slippe
these
subtleties
,
being
desirous
to
be
thankfull
,
and
not
curious
.
't
is
enough
we
are
assur'd
our
fraile
bodies
shall
be
conformable
to
Christ's
glorious
body
.
Phil
.
3.21
.
They
shall
shine
as
the
brightnesse
of
the
Firmament
,
Dan
.
12.
and
be
as
the
starres
for
ever
.
Yea
our
Saviour
in
the
13.
of
S.
Mathew
enlargeth
their
dignity
farther
,
saying
they
shall
shine
as
the
Sunne
in
the
kingdome
of
their
Father
.
Thus
God
reserves
our
best
dish
last
,
Iob
.
42.
he
blesseth
our
later
end
,
as
he
did
Iob's
,
more
then
our
beginning
.
The
wombe
of
the
grave
shall
give
backe
our
bodies
in
greater
perfection
then
we
receiv'd
them
from
our
Mothers
Belly
.
The
olde
ragged
Coate
of
our
flesh
shall
be
scour'd
from
all
naturall
infirmities
,
and
as
a
recompence
for
mouldring
in
the
earth
it
shall
be
overclad
with
a
vestment
of
immortall
glory
.
But
who
are
these
that
may
live
,
and
die
in
expectation
of
such
a
blisse
?
They
are
such
,
in
whom
the
spirit
of
Christ
keepes
a
standing
house
to
dwell
in
,
which
is
the
period
of
my
Text
,
and
the
condition
requir'd
to
qualifie
vs
for
rising
with
Christ
,
the
residing
,
or
inhabiting
of
the
Spirit
in
vs.
He
that
rais'd
Christ
from
the
dead
,
shall
also
quicken
your
mortall
bodies
by
his
spirit
that
dwells
in
you
.
Paraeus
herein
well
notes
that
this
metaphor
〈◇〉
placeth
the
spirit
of
God
in
vs
,
non
tanquam
Hospitem
,
not
as
a
stranger
,
without
respect
,
but
as
an
inhabitant
,
whose
tenure
should
hold
so
long
as
life
holds
.
Now
where
such
a
Master
of
a
house
dwells
,
in
ea
imperat
,
there
he
rules
,
and
governes
,
and
lookes
to
be
obey'd
.
So
that
if
we
hope
to
rise
in
a
glorify'd
estate
,
we
must
not
be
contented
with
a
flash
of
the
spirit
,
which
is
no
sooner
receiv'd
then
lost
,
as
it
was
with
Saul
,
but
we
are
to
labour
that
the
spirit
may
have
a
state
of
perpetuity
in
the
whole
man
.
For
if
our
frequent
recidivations
,
or
relapses
into
sinfull
courses
doe
so
grieue
his
Holynesse
that
he
quite
forsakes
our
houses
of
Clay
before
their
dissolution
,
it
will
be
in
vaine
to
expect
that
after
death
He
should
repaire
them
a
new
,
and
provide
for
us
houses
without
hands
,
and
eternall
in
heaven
.
It
is
a
measured
truth
,
Our
bodies
cannot
be
glorified
at
the
comming
of
Christ
,
except
our
soules
bee
first
sanctified
by
the
Spirit
of
Christ
inhabiting
in
us
.
Ephes
.
4.30
.
I
grant
't
is
the
gracious
office
of
the
holy
Ghost
to
seale
us
to
the
day
of
Redemption
,
but
if
men
shall
slight
,
and
have
no
regard
of
the
seale
,
delighting
to
raze
out
his
holy
impressions
,
whereby
their
soules
become
instar
rasae
tabulae
,
like
a
bare
,
empty
table-booke
,
wherein
no
characters
of
piety
are
sensible
,
&
visible
,
how
can
they
make
account
that
his
Eye
of
Providence
should
watch
their
bodies
when
they
lye
in
the
dust
,
and
bring
them
out
to
happinesse
?
1.
Cor
.
3.16
.
It
is
his
goodnesse
to
consecrate
our
bodies
as
Temples
for
Himself
to
dwell
in
,
but
if
we
debase
,
and
demolish
these
his
Temples
by
sitting
upon
the
Lees
,
and
persisting
in
lewd
impurities
,
he
will
abandon
these
his
dwellings
,
and
destroy
us
for
destroying
them
.
For
if
our
Saviour
was
so
angry
with
them
,
which
polluted
the
materiall
temple
that
he
made
a
whip
,
S.
Ioh
.
2.15
.
and
scourg'd
them
thence
,
much
more
will
the
fury
of
his
indignation
burne
against
such
,
who
cease
not
to
prostitute
his
spirituall
Temples
to
all
filthinesse
and
uncleanesse
.
It
is
too
true
that
the
best
of
men
,
while
they
live
here
,
are
troubl'd
,
and
vex'd
with
the
burthen
of
their
corruptions
,
Rom.
8.23
.
not
onely
the
creatures
saith
S.
Paul
,
but
all
wee
,
which
have
receiv'd
the
first
fruits
of
the
Spirit
,
we
,
which
are
Apostles
,
and
Teachers
of
the
Church
,
doe
sigh
,
and
groane
,
in
regard
the
tang
,
and
relish
of
the
flesh
is
still
sending
up
noysome
vapours
to
chill
,
and
damp
the
devotion
of
the
soule
.
Yet
't
is
as
true
that
if
the
holy
Ghost
keepe
his
dwelling
in
a
mans
heart
,
such
a
one
will
finde
his
will
reclaim'd
,
and
reform'd
,
his
minde
resolv'd
constantly
to
walke
with
God
,
so
farre
as
humane
frailty
will
permit
.
If
I
were
to
preach
to
a
Congregation
,
Act.
19.
v.
2.
which
like
some
in
the
Acts
did
not
know
there
was
a
holy
Ghost
,
I
could
spinne
,
and
draw
out
my
discourse
to
a
vast
extent
,
by
describing
the
Notes
,
and
Markes
of
the
Spirits
inhabiting
in
us
,
by
laying
down
the
meanes
how
to
retaine
his
comfortable
dwelling
with
us
,
but
here
,
where
knowledge
wants
not
the
roote
of
Iudgement
,
my
endeavour
is
to
speak
Multùm
,
non
Multa
;
rarather
much
in
a
Litle
,
then
exceeding
Much
,
and
yet
very
litle
.
Now
blessed
be
the
God
,
and
Father
of
our
Lord
Iesus
Christ
,
1.
S.
Pet
.
11.
v.
3.4
.
which
according
to
his
abundant
mercy
hath
begotteen
us
againe
to
a
lively
hope
by
the
Resurrection
of
Iesus
Christ
from
the
dead
to
an
inheritance
incorruptible
,
undefil'd
,
that
fadeth
not
away
,
but
is
reserv'd
in
heaven
,
to
which
we
beseech
him
to
bring
us
out
of
this
Vale
of
misery
in
his
due
time
.
AMEN
.
FINIS
.