Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27259	Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...	Beesley, Henry, 1605-1675.	1656 (1656)	Wing B1691; ESTC R13325	163,090	260

Dei similitudo per modū imaginis secund mentē tantum secundum alias v. partes per modum vestigii Ephes 4.23 24. Aquin. p. 1. q. 93. art art 6. that was chiefly in his soul His body had little share in that likeness and soon forfeited that little by sin unto death and corruption yet see the rare mercy of God! that for the repaire of his workmanship became an incarnate Example that so the body as well as the soul might partake of the divine similitude Thus is the body more b Per verbi hypostaticam unionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. de Dei imag honoured at the repaire then it was at the creation as the likeness wherewith it is honoured is likewise more honourable That was onely by the word but this by the c Deitas enim est ceu fons unde fluunt omnia bona vita salus sed caro atque humanitas est quasi canalis per quem ad nos derivantur Z nch in Eph. company of Christ arising from the vision of his glorious body That onely consisted in some fading resemblanblances but this in permanent d Dos est perpetuus animae corporis ornatus vitae sufficiens in aeterna beatitudine jugiter perseverans Aquin. suppl q. 95. art 1. endowments and those so precious that all the treasures and riches of Nature are too poor to express them When the body shall be attired in these e Veluti quibusdā ornamentis Christus Electorum suorum corpora ditabit ornaments whereof St. Paul gives the summe and f Estius in 4. sent Schoolmen the terms in g 1 Cor. 15. ● impassibility being h Incorruption v. 42. Rom. 8.21 and 23. delivered from the bonage of corruption into the freedome of inviolable eternity In a Glory ver 43. shining forth as the Sun Mat. 13.43 clarity so resplendently beautiful as none but a glorified eye can behold it In b Power ibid. so as to meet Christ in th● ayre 1 Thes 4 17. Agility answering the soul in motion as easily as her own thoughts with like expedition c Vers 44. Vt sit simile spiritui non vertatur in eum Aquin. suptq 83. In spirituality becoming so conformable unto the spirit as if it were even changed into it when we shall be no no more subject to any bodily incumbrance Mat. 22.30 more then the blessed Angels but more wonderfully they in the truth of a body be without the infirmities O this were a transformation worth the study of a Lib. de restituenda juventute Paracelsus though not to attempt it on earth but to expect it in heaven A transfortation really effecting what he vainly pretended the enfranchisement of our bodies into youth and immortality In contemplation of these joyes how may we anticipate heaven and be tranported thither in our soules by meditating on the glory of our body that it shall be not only fashioned into a glorious body but fashioned like unto Christs glorious body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in locum as that Chrysostom repeats it with astonishment fashioned like unto that body that sitteth at the right hand of the Father like unto that which is adored by glorious Angels and attended with heavenly Spirits that which is above all Principalities Power and Dominions Then to consider the disparity in the subject glorified that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and no other this vile body and none other that is enobled thus with glory This weak and impotent body so armed with impassibility Revel 21.4 7.6 De Civit. 22.19 Partium congruentia cum coloris suavitate Iam ineffabili facilitate ut sit ei gloriae quod fuit sarcinae Pet. Lomb. lib. 4. dist 50. that what was liable before to all evils should now be liable unto none This dull and heavy body so quickened w●●h agility as to become as a wing to the soule that was here a burden This poor and indigent body so enriched with spirituality as to bestow it self wholly in praise De Civit. lib. 22. c 30. In secula seculorum laudabunt te Psal 8.4 and thanksgiving Here we may have leave to break out with the Psalmist Lord whaet is man Psalm 8.4 and v. 5 that thou shouldst be so mindfull of him that by a glorified body hast made him not a little lower onely Humanam non angelicam naturam eam stola immortalitat glorificans vexit super omnes coelos super omnes choros Angelorum super Cherubin Seraphin collocans ad dextram suam hanc laudant Angeli adorant dominationes omnes virtutes coelorum tremunt super se hominem Deum Aug. medit cap. 15. but so much higher then the Angels who shall not disdain but reverence our nature which they behold thus crowned with d●gnity thus preferred in its worse part the body to be like unto Christs glorious body like unto it at least in proportion though not in * Corpus noster conformabitur corpori Christi in gloria secundum similitudinem non secundum aequalitatem Aquin. sup q. 92. art 3. equality or in Theodorets distinction like unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the kind though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the degree of glory wherein the body of our Saviour shall farre differ from ours as ours shall in some sort each from other They shall not all be alike glorious in this glorious likenesse For as the Sun though with equall bounty he diffuse his beames on all sides yet is more dimly Ex inaequalitate sanctificationis necessariò inaequalis sanctorum dignitas coelestis efficitur non quidem ex merito operanti sed ex benignitate miserentis qui coronat munera sua gratiam pro gratia remunerabit Morton Apologia or brightly represented according to the object that he enlightens appearing otherwise in Glasse and Christall and Diamond So the Sun of glory though he impart his splendor alike unto all the blessed society yet it is diversly received among them according to their several capacities which proceedeth not from the merits of the receiver but the favour of the Rewarder who gratifies those gifts that himselfe bestowed and accumulates the grace of sanctity Sicut nunc non invident Archangelis Angeli caeteri tanquam nolit esse unusquisque quod non accepit Sic itaque habebit donum alius alio minus ut hoc quoque donum habeat ne velit amplius Aug. de civit l●b 22. cap. 30. with the grace of glory Nor shall this diversity be any motive of envy in those glorious Inhabitants when he that hath lesse then another shall have so much that he shall desire no more not any that awaketh up after Christs likenesse but shall be satisfied therewith That is Gods part and so no fear of the performance but then something is required on our parts to attain unto

into dust that dust vanish into aire so that now we have nothing to see any further Act. 17.32 And can you then blame the Athenians for mocking at the newes of a resurrection You cannot from the light of nature but you may from the schoole of Christ which doth teach us to our comfort that our body is neither so desperate or ignoble but it may rise again Mat. 19.8 All the vileness is from our selves A principio non fuit ita it was not so from the Creation It is Corpus nostrae humilitatis in the text not a It is Zanchies observation on the place the vileness of our bodie but the body of our vileness the vileness is more ours then the body The body is Gods who created it honourable till we dishonoured it by sin And yet hath it pleased the divine goodness that can worke good out of evil as it brought light out of darkness to make even this vileness serve to our advantage This weakness to humble us Admiranda Dei potentia ac bonitas quae illa quoque quae ad contumeliam destructionem videntur tendere ad suam gloriā ad hominum utilitatem convertit Hyper. meth lib. 2. cap. 33. that when the conceit of our excellencie too much exalts us the sense of our infirmities may curb and restrain us This malignity to exercise us that having our enemie still at hand to encounter us we may still be addressed to a spiritual warfare This misery to excite us Praeunte taeli corruptione corpora ad novas qualitates accipiendas redduntur idonea c. ibid Nam in massa carnis nostrae qualis nunc est excellentes illa corporum resuscitatorum dotes induci atque inhaerere minimè possent quamobrem morte confumi penitùs hac non aliter quam aurum igne purgatur capacia novarum qualitatum fieri necesse est quod eloquenti similitudine de semine scriptura ostendit 1 Cor. 15.36 that we may groane the more earnestly for our adoption the redemption of our body Nay lastly this corruption to purifie us that we may so become capable of glorious endowments when our body shall arise more glorious out of that dust in which it seemed to be abolished for though it be hidden unto sense it is not loft unto nature nor may we call that a perishing which is only a retyring Habet caro suos sinus interim as Tertullian had the faith to discerne them Cum in haec dissolvi videtur velut in vasa transfunditur si etiam ipsa vasa defecerint in suam matricem terram resorbetur ut rursus ex illa repraesentetur de resur cap. 63. The body hath its receptacle as well as the soul and though it be dispersed among the four Elements it is but laid up in so many vessels that shall faithfully restore it at the resurrection Look but on its Creation and we need not doubt of its repairing that was from the dust and this is no more a Pineda in Iob. Quid mirabilius quam in nostra origine prima formatione ex terra imaginem memoriā nostrae mortis constituisse Deum rursus in ipsa nostra morte reditu in terrā futurae per resur nativitatis uitae solatiū osten●isse Greg. Nys Orat. 3. de res v. Then did God prov●de us a type of the resurrection and as by forming it out of earth he presented us with the memory of our death so by its returning into earth he presenteth us with the hope of a new life Or if we look on the excellencies of its creation we may there find hope of its repairing the deliberate * Aquin. p. 1. q. 9. art 4. Gen. 1.26 contrivance of the Trinity the divine curiosity of its workmanship in making it after the image of its maker with the marks of soveraignty and dominion It is not likely they had been graced with so many prerogatives to lye for ever abandoned in the grave Absit ut Deus ingenii sui curam adflatus sui vaginam molitionis suae reginam liberalitatis suae haeredem religionis suae sacerdotem testimonii sui militem Christi sui sororem in aeternum distinet inte itum Tertul. de resur car And yet how little are these to those others in their regeneration When it pleaseth the Almighty to fashion them into weapons of righteousnes Rom. 6.13 1 Cor. 6.15 verse 19. to incorporate them into members of his Christ and to build them into Temples of his spirit Now can any imagine that these weapons should lye useless in the grave or these members divorced f om their body or these Temples demolished in the dust Certainly God is to less jealous of his glory in heaven then upon earth 1 Cor. 6.10 and when here we glorify him in our bodies Cum Deus sit Rex gloriae necesse est ut cives ejus Regni congruenter vestiantur imperfectū Psalm 6 verse 5. autem vestimentū in hominibus est gloria animarum ● c. Gal. Paris de univ p. 2. 't is reason that there we should have bodies wherein to glorifie him or else he should loose a great part of his glory for none give him thanks or praise in the graue And as God should lose so much of his glory so we of our happiness if our souls only reign in bliss without the fellowship of their bodies that are no less sensible of bliss convenient unto them Nay our souls being parts only of humane nature we should be thereby * Si enim non redderentur ipsis corpora sua non glorificarentur animae ipsae sud essent quasi mutilatae quantū ad res quarū operationes exercentur p r corpora Gal. Paris de univers p. 2 ca. 21. no more then half blessed nor appear so compleat Saints as we are men but more imperfect in the state of glory then we were at the Creation But let man faile of his happiness yet cannot God of his * Haec est series causa justitiae ut quoniam corporis animaeque communis est actus quae animus cogitavit corpus effecit utrumque in judicium veniat utrum que aut poenae dedatur aut gloriae reservetur Amb. de fide resur Vt ex societate clientela quam reddiderit animae caro aliquid ei commodi proveniat Cyp. de resur Et in quo convenientius incorruptibili corpore laetabuntur quam in quo corruptibili gemuerunt Aug. de civ 22.26 justice which rendring unto every one according to to his work will not suffer the body to be unrewarded but as it hath assisted the soul in her labours in watching and fasting and praying Corpus nostrum so to accompany the soul in her recompense the joyes of Heaven And that not any other but Corpus nostrum Our body The same to reap the fruit Sicut aequum est ut

of Christ who is the light and the day Quid in zeli tenebras ruis Why dost thou rush into thine old Egyptian darkness and enwrap thy self again in the night of envy and with the damp of that earthly passion extinguish the light of peace and charity 1 Iohn 2.9.11 St. John hath shew'd the danger of it He that saith he is in the light and maligneth his brother is in darkness even until now and walketh in darkness and knoweth not whither he goeth because that darknes hath blinded his eyes Vadit enim nescius in Gehennam Both St. Cyprian and Austin are bold to say it for he goeth blinfold the way to hell and falleth headlong on his ruine as having forsaken the light of Christ Luke 1.79 which should guide his feet into the way of peace To be secured from this danger Iohn 8.12 there is no other way then to follow him who is the light of the world and that by observing what he did and taught who pressed nothing so much as charity while he lived on earth and dying left us an example 1 Pet. 2.21 that we should herein follow his steps Were it not for this he could have saved us Naz. Orat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks by His will alone as He made the whole frame of the world onely by his commanding word but that he would shew how much he loved us and would thereby excite us to love one another This love of Christ should constrain us to walk in love as he also loved us 2 Co● 5.14 Eph. 5.2 and gave himself for us an offering to God for a sweet smelling savour All our bitterness should be allayed with the sweetness of what he hath done and suffered for us Exod. 15.25 as the waters of Mara were made sweet by the tree that was cast into them Lignum crucis is of that vertue that if we apply it as we should Heb. 12 15 no root of bitterness could ever spring up in our minds to trouble us it would prove the mortifying of our lusts and affections the crucifying of this body of sin Rom. 6.5 Now if we have been thus planted together in the likeness of his death we should be also in the likeness of his resurrection 2 Pet. 1.11 and so an entrance shall be ministred unto us into his everlasting Kingdom Rom. 5.8 Col. 1.20 Unto which He bring us in his due time that gave his Son for us when we were enemies to make our peace by the blood of his cross And in the mean time O thou great housholder of Heaven and Earth that hast called us into thy vineyard to work out our salvation by faith and love 〈◊〉 12.6 according to the grace that is given unto us give us evermore of that grace to enable our souls and bodies 〈◊〉 12. to bear the burthen and heat of the day all the difficulties that shall befall us by thy providence during the course of this mortal life And if it shall please thee to impart any of thy special graces to our fellow-labourers so content us with thy self that we may not envie them but glorifie thee O Father Son and Holy Ghost One God eternal Amen SERM. IIII. PHIL. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body OUr Saviour hath got the victory over Hell Hos 13.14 with 1 Cor. 15.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cypril Cat. 14. Heb. 2.10 Acts 5.31 Iohn 14.2 Dr. Donns Devotions expostulat 14. Eph. 2.19 w●th Heb. 12.22 and the Grave and well may we be at the solemnitie of a Triumph a Triumph of joy and exaltation though not of glory and fruition this we looke for hereafter It was necessary that the Captain and Prince of our salvation should go before us into Heaven both to prepare a place for us and us also for the place we are not ready to go yet a while It is not meet we should come thither in our old cloths these course and soiled bodies this were to lessen the glory of our Saviours triumph they must be new fashioned and refined ere we appear in his train yet in the mean time we are Citizens of the heavenly Hierusalem and have our title and interest therein if we do not forfeit them by our own fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle Our * Nos ut municipes coelorum nos gerimus secundū Bezā 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 municipium potiùs quàm c●nversationem significat Gallicè la Borgefia ו Jus civitatis nostrae in coelo est sea cives sumus coeli non terrae Zanch. corporation is in Heaven from whence also wee look for the Saviour the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like unto his glorious body A strange and happy alteration from misery unto felicity to be taken out of the dust and crowned with celestial glory and yet such shall be the honour of our body at the last resurrection it shall be raised out of humble corruption into high and glorious immortalitie of which blessed expectation my text is both the promise and assurance wherein you may see comprized all the means to effect this marvellous work the exalting of our body Division Here is First The Artificer Christ implyed in this Relative Qui Who Secondly the miraculous manner of his working agreeable unto so powerful an Agent transfigurabit shall change Thirdly the matter or subject of this work Corpus nostrum Our body and that though never so unlikely to appearance in being humile a vile body Fourthly the pattern or ensample whereunto he will work Ejus corpori glorioso his glorious body Lastly the project or intent of this work Vt conforme fiat that it may be fashioned like unto it So we have every thing requisite unto the performance of this work the Artificer the Matter the manner the Pattern the Project that may now serve to the raising of our faith as hereafter to the raising of our bodies while we make each several circumstance the Object of our consideration beginning with the first the Artificer Qui who First Part The Artificer It is not curiosity but gratitude to enquire after our Benefactor and him so great a One as the Repairer of our bodies whom we may find with as much ease as satisfaction by reflecting on the last words before where we have displayed with accurare heraldry the Saviour the Lord Iesus Christ verse 20. And why in such plenty of Titles But to intimate unto us both the might and mystery of our deliverer God and Man who as he began will consummate our † Tali auxilio et natura nostra indigebat et causae ut reparare humanum genus nec sine majestate posset humilitas nec sine humilitate majestas Aug. de tem 33. Oratione 3. in resurrect Auctor resurrectionis

non alius statui potest quam Deus natura auctor longissimè enim exuperat omnem naturae virtutem Voss de resur thes 20. P. Mart. in 2. Reg. 4. redemption in his twofold nature both as Christ the Lord in his divine and as Jesus a Saviour in his humane nature shewing in the one his hability in the other his propriety to raise us But both ways the raising belongs unto him more eminently as he is God for who fitter to repair the body then he that made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Gregory Nyssen speaks He best knows how to mend his own work that is ruined and to restore it unto its former integrity This is the Act of his Wisdom but it is the Act also of his Power and that so transcendent as no power beside is able to effect it Not * Num. 4. Plato's revolution of the Spheres nor * et 62. Origens disposition in the dust that might lye for ever dispersed did not God recall it into a body So it is this way the Prerogative of the Deitie and thus it is common unto the whole Trinity who * Singulorum in trinitate opera trinitas operatur unicuiqne operanti cooperantibus duobus conveniente in tribus agendi concordia non in uno deficiente efficacia peragendi Aug de ver dom serm 11. as they are one in Essence and nature so they are equal in working But it belongs more peculiarly unto Christ as he is Man for by man came also the resurrection of the dead 1 Cor. 15.21 First by the vertue of his humane nature united personally unto the Deitie wherewith * Caro suo ministerio divinitatis operibus inserviit et humanitas factae est organon per quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam operationem exercet Athanas in Aur. ser 4. it concurreth as an instrument unto the raising of our bodies being endued with a quickening power conducing to that work which Power he manifested in these essayes of the resurrection those dead that he raised to life in the dayes of his mortal flesh when he dispatched not the miracle by a Word alone as he made the World but by touching the Bier Luke 7.14 to shew us thereby saith Theophylact that his flesh hath a quickning vertue being married to the Word that quickneth all things And he will manifest this power more apparently at the general resurrection Dan. 12.2.3 with Iohn 5.28.29 when by the voice of the Son of Man all that sleep in the dust shall be awakened and start up unto Judgement In protrept seu admonitione ad Gentes Then again as by the Vertue so by the Merits of his humane nature in his bitter and bloody passion whereby He crucified death into life as Clemens strains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opened the Kingdom of Heaven unto all believers That as the death of the legal High-Priest did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidor Pelusiot notes restore the casuall man-slayer unto the Land of his possession Epist 109. lib. 3. on that place in Numbers chap. 35. v. 25. so the death of our eternal High-Priest will restore us to our heavenly Countrey for having taken away sin that was a Christus per mortem suam peccatum sustulit quod fuit causa mortis nemini v. dubium est quin causa remota effectum auferatur Pet. Mart. the cause of death life followeth of it self as we may see in the Articles of our Creed straight after the forgiveness of sins comes in The resurrection of the body that cannot long be imprisoned in the Grave the ransome once paid for its deliverance or our Saviour should loose thereby the reward of his sufferings who had not suffered so much in his body but that ours should enjoy the benefit So that Tertul. de resurr carnis Merito suscitaturus we may assume Tertullians confidence well may he raise the flesh that himself was made and from death that himself suffered and from the grave where himself was laid Nor need we make d●ubt but what He hath begun in himself He will accomplish likewise in us and raise also our vile body the subject of this work and our next particular Second part The subject Had it been our innocent body such as it was at the first making it had been no ordinary preferment for flesh and blood the spawn of earth to inherit the Kingdom of God And yet then it was in its purity and had some nearer affinity with Heaven but for this vile and despicable body so marred and disordered by sin for this to have the glory of a resurrection is a miracle as great as the resurrection you will easily allow of the wondring if you but survey the story of its vileness Tertul. de resur In its Original Ex foecibus terrae in in Tertullians language from the slime and dregs of the earth no better then the dust we tread on Nay worse since that a Job 14.4 secund vulgat De immundo semine in Jobs confession conceived of unclean seed such as we even blush to think on Then in its best estate obnoxious to all the variety of miseries as want diseases age deformity and whatever either injury can inflict or weakness suffer and yet there were some excuse in its weakness but it hath malignity also opposing and b Wisd 9.15 depressing that which is divine in us with its earthly weight and obscuring the splendor of our heavenly spirit that some * Aliud esse inferos negaverunt quam ipsa corpora quibus inclusa anima carcerem foedum pa●iatur c. Vid. Macrob somn Scipionis lib. 1. Philosophers in a zealous blasphemy pronounced it the only hell of the soul in which she did not so much live as take pennance and some * Martio Basilides Valentin Manich. Hereticks by a bolder sacriledge denyed it to be Gods own making and devised another to be the Creator But in a more sober detestation you may hear Nazianzen accusing it by his own experience Nazian Orat. 16. de Paup amore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when it flourishes vexes me with war and when it languishes afflicts me with grief which I love as a fellow-servant and loath as an enemy fly as an impediment embrace as a companion If I strive to oppress it I want its assistance in good actions and if I deal friendly with it I endanger a rebellion O wonderful Conjunction and alienation what I fear I cherish what I love I fear we have here so much to look upon that we may forget to look any farther Post totū ignobilitatis elogium caducae in originem terram cadaveris nomen de isto quoque nomine periturae in nullum inde jam nomen in omnis vocabuli mortem Tertull. And yet the greatest vilenes is behind in its frailty and dissolution to see it fall into earth that earth crumble

the last day the spring of a resurrection And good reason we should so if he as the a 1 Cor. 15.20 V.P. Mart. in 2. Reg. 4 Num 32. Gerhardi loc com first fruits is gone before us that we as the residue stay till the harvest that he in all things may have the preheminence as in time and order so in vertue and dignity His body that was all pure and immaculate had nothing at all to hinder the rising but ours that was born in sinne and hath drunk iniquity like water must be content to lye in the grave to extract its impurity there waiting all the dayes of its appointed time untill our change come b Job cha 14. ver 14. And come it will one day with the coming of our Saviour who will recompence the delay of his coming with the fulnesse of his bounty changing this same body of vilenesse into a body full of glory even after the likenesse of his glorious body which is the patterne or ensample whereunto he will work Ejus corpori glorioso his glorious body Fourth part The pattern THen a body he hath in heaven and did not leave it behind him when he went into glory It was but a dreaming phancie of a Non ergo in aliam naturam mutatum est sed mansit divina gloria plenum spargens lucis radios cui sanctorum corpora erunt conformia Theod. dialog 2. Seleuciani ex Ps 19.4 2 Cor. 5.16 some that he had bequeathed it unto the Sun because of that of the Psalmist in Sole posuit tabernaculum as the vulgar reads it He hath set his tabernacle in the Sun Or that he had swallowed it up by his divinity because of that of the Apostle We know Christ no more after the flesh As if the flesh did misbecome him in his glorious estate and were therefore in their rigid construction to be excluded from entring heaven which is a treason beyond that of Iudas b V Gerh. loc com even to rob Christ of himself by robbing him of that nature which he made himself But it is as easie for our faith to restore Resurrectio Domini non finis carnis sed commutatio fuit nec virtutis augmento consumpta substantia est Qualitas transiit non natura defecit meritò dicitur Caro Christi in eo statu quo fuerit nota nesciri quia nihil in ea passibile nihil remansit in ea infirmum ut et ipsa sit per essentiam non sit ipsa per gloriam Leo de res Ser. 1. what their impiety would violate and more catholick to to avouch that the Body of our Lord is not ended but refined with glory nor hath changed the propriety but the mortality into the state and wonder of incorruption By meanes whereof it now appeareth in no lesse Excellency then before in humility and is no more a dishonour but a glory to our Saviour serving him as a Trophy of that conquest which he wonne in his flesh nay as a Triumph of that conquest of that conquest which he wonne in weakness Secura estore ca●o sanguis usurpastis coelū regnum Dei in Christo Tert. de resur carnis in weak flesh prevailing over the power of darkness And as thus it serves to his glory so as much unto our benefit to confirm in us the hope of a like advancement that having as Tertullian stiles it depositum carnis a pledge of our flesh in heaven we may expect our owne to come after a Ita dubitandum non est de consortio gloriae sicut dubitandum non est de communione naturae L●o ce resur Ser. 2. Anima Christi à principio suae conceptionis fuit gloriosa per fruitionem divinitatis perfectam Est a. dispensative factum ut ab ab animae gloriâ non redundaret in corpus c. Aquin. 3. q. 54. art 3. v. Geth loc com Et Melch. Cani loc theol lib. 12. cap. 13. not doubting of a fellowship in glory as we doubt not of a communion in nature A communion still reall in substance as before time in misery while he conversed here on earth For though his soul was originally glorious by the fruition of the deity yet for the work of our redemption he restrained that glory from flowing out into his body For who had bin accessary to his passion if his divinity had brightly shined through his flesh as one time it did on the Mount But having once accomplished that mysterie by his death then straight way his soul at his resurrection diffused her glory into the body although the body appeared not glorious unto the eyes of his disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad astruendam carnis veritatem fidemque resurectionis Jo. Damasc lib. 4. cap. 1. Quòd manducavit potestatis fuit non egestatis Aug. de temp Serm. 147. as being unable to endure so bright a lustre But yet then was his body discharged of all mortall affections For in that he took food it was not out of humane necessity but divine dispensation and done with like miracle as he fasted in the wilderness Neither was it for the refreshment of an hungry body but for the proof of a true body or if you will not to nourish his own flesh Cibo non indigebat corpus immortalitate donatum sed cum viventium in hac vitâ proprium sit edere necssario Dominus carnis resurrect per cibum potum demanstravit dubitantibus de ejus veritate Theod dial 2. Sic voluit dubitantibus exhibere cicatrices vulnerum ut sanant vulnus incredulitatis Aug Ser de temp 147. Non ex impotentia curandi cicatrices servarit sed ut in perpetuum victoriae suae circumferret triumphum Uener Beda Mysterio redemptionis peracta statim Anima in resurrectione gloriam in corpus derivavit ita factum est corpus gloriosum Aquin. 3. q. 53. art 3. but the faith of his disciples And to like purpose were his wounds ad sananda vulnera as St. Austin applies them to cure the wounds of their unbeleif neither were they any tokens of his weakness but rather ensignes of his glory in witness and remembrance of his noble victory But being once ascended into heaven He no longer concealed his glory but suffered it to stream forth into his body in all glorious abundance honouring it with all the graces that the deified na ure can receive and the divine nature bestow Graces surpassing the conceipt of man and how much more the expression yet what he hath discovered that was caught up into the third Heaven we may safely report 1 Cor. 12.2 being the gifts of Christs glorious body wherein ours shall be fashioned like unto it which is the project and intent of this work Fifth Part. The Project IT was the priviledge of Man at the Creation to be made after Gods image but a Communicatur homini