thing else the Devil may for some have been so shameless to repair even thither for the ending of controversies adjuring and conjuring by Spells and Exorcisms Satan himself to give answer out of possessed bodies as out of his Prophetick Charms unto the truth of his disputed Articles A strange remedy and desperate as their cause that would establish truth in Religion by the Spirit of Errour and Father of Lies Neither these nor any thing else can prevail Authority may restrain wise Men may mollifie and perswade but neither the power of the Magistrate nor skill of the Learned are both able to effect it whatsoever remedies the Wit and Confidence of either dare or any Catholick Moderator else yea of the great Cassander himself may invent or propound until every Man seek to remedy one will be found too weak for the purpose they are all either dangerous or not fully profitable Plaisters if not malignant and hurtful yet at best too narrow for the Sore and unable to pierce unto the root of the Malady It is only the removing of those inordinate Lusts the causes of War that is able to give us a true and durable Peace For the bitterness of the streams must be cured at the Fountain and the fire quenched by subduction of the fuel otherwise effects will ever issue from their causes And therefore the wisdom which is from above saith my St. James is first pure then peaceable And our Saviour observes the same method in his benedictions first blessed are the pure in heart and then immediately blessed are the peace-makers for until the heart which is the Fountain be purged there is no expectation of Peace We may therefore cast up our Eyes towards Heaven and profess outwardly as much purity as we please but so long as we are contentious and at opposition still with the Church and her peace it is a manifest sign our Wisdom is not from above nor yet our selves so pure in Heart as we should be For were the Heart once well purged and purified from these earthly and sensual desires that disturb the Soul and darken the mind what peaceable and peace-making affections would succeed what calmness and serenity able to clear the eye of the Soul in discerning evident truth and to temper the passions of the Soul in such truths as are not easily discernable And so end most controversies and at least moderate all teaching us as St. Paul speaks sapere ad sobrietatem to be wise but unto sobriety or as St. James to shew forth our works in the meckness of wisdom For soberness meekness patience gentleness brotherly-kindness love and the like these are the high and proper effects of the Wisdom which is desuper from above but may not descend into a Soul filled already with those Lusts that are desubter from flesh and earthly things beneath Virtues and endowments these that seem to restore the Soul to her native beauty render it sweet and amiable and of all other makes her most like unto her Saviour Vertues therefore so peculiar unto his Gospel as it breaths almost no other language And were that Gospel a while obeyed rather than disputed obeyed in necessary duties rather than disputed in speculative difficulties it would soon be unto us what it is in it self Evangelium pacis a Gospel of Peace which the God of Peace vouchsafe unto us all to study even through Jesus Christ our Peace-maker to whom with the Holy Ghost three persons c. Amen Laus Deo in aeternum Amen A DISCOURSE OF ELECTION AND REPROBATION SERMON V. Upon HOSE A xiii 9. Oh Israel thou hast destroyed thy self but in Me is thine help AS there is nothing more necessary so is there not any thing of greater difficulty than to draw man unto a true thankfulness for Gods Mercies or a just acknowledgment of his own Errours It will not be easie for his Ministers to prevail in that here which could not be done in Paradise no not by God himself where although it were not the first Sin for it doth of necessity suppose a former yet it was the second in time and I think in greatness before the first The Woman she transfers the fault on the Serpent and Adam on the Woman which thou gavest me she delivered me of the fruit and I did eat And such as was then such or worse is still the corrupt and stubborn disposition of a Sinner who though his own guilty Conscience make him hide his head in a bush for shame yet thinks any Fig-leaves of excuse will serve turn to cover his nakedness from those Eyes unto which all things are transparent A crime we have received from our fore-Fathers that first used it the Teats of Eve gave no other milk than this perversness unto all her Children In good and laudable actions every man can readily teach his mouth to kiss his hand as Job speaks to commend and applaud the work and be content to receive the honour unto himself But if the question be of our Errours and misdeeds how do we labour and sweat to convey the burthen from our own shoulders How ingenious presently is the froward nature of most men to knit the Stoical Chain of destiny and be the action never so detestable and vile to fasten the first Link not to the foot of Jupiters Chair the Stars and Constellations of Heaven but which is a degree beyond the Stoicks to the very arm of the Almighty In this case we are all grown acute Philosophers and can climb the physical Scale of Causes as if it were Jacobs Ladder until by it we ascend into Heaven yea into the very closet of God where they will search the Book of hidden Counsels and eternal Decrees and from thence draw dark and blind consequences of inevitable and fatal necessity rather than flesh and blood should want wherewith to plead with its Maker That as the men of the Man of sin have devised a compendious way by one position to answer all objections against their Doctrin namely That their Church cannot err So these men have found out as brief a Tenent to stop the mouth of all reproof in the Errours and Heresies of their life to wit that they cannot chuse but err As if they had no means to decline the punishment unless they drew in God to be a Party in the offence But it were good that Man would plead with Man that the Potsheard would contend with the Potsheards of the Earth as Isaiah speaks and not with his Creator whose Scepter is a rod of Iron wherewith he can at his pleasure bruise the vessel of the Potter for he hath power over his clay A power notwithstanding which how unwilling he is to use and how justly at length he doth use and how mercifully he forbears to use we are in these few words by God himself given to understand that so we might cease to wrangle with the Divine Justice that is so loth to strike O
he doth not sow and requiring a law at their hands to whom he gives no ability for performance In Gods name therefore and mans too let us be content to speak as the Scriptures do which in this here and more than a thousand places besides do seriously urge and necessarily require the observance of the Law and keeping of the Commandments which St. John tells us through the grace of Christ are not grievous neither Such as will needs speak otherwise that they may not be kept either for any time or in any action let them take heed lest they open gates unto impiety and like those Spies in the 13 of Numbers discourage the hearts and weaken the hands of the people of God yea let them beware lest they cast dishonour too as on God himself so especially on the blessed Spirit that inhabits and Christ Jesus our Lord that dwells in his Saints if all yet can produce in any not any thing but sins Much better therefore it were to leave disputing and give good ear to that of our Saviour He that breaketh the least of these Commandments and teacheth others so to do shall be least in the kingdom of heaven that is as some interpret shall least of all others enter into that Kingdom For what is this indeed but to withdraw men from their duty and teach them disobedience for even duties cease to be due whensoever they begin not to be possible But this is every mans constant duty and the whole duty of every man the invincible reason wherewith Solomon here backs his conclusion and withal confutes this opinion Fear God and keep his Commandments for this is c. The Reason is strong and full three degrees or ascents there are in it First a Duty and Secondly universally of all men the duty of man and mans universal duty and Thirdly the whole duty of man And though there be diverse inventions sought out many turns and wrenches made to slip this duty yet one of these three or other will meet with and refel all our devices For they that scruple at the conclusion as impossible evince that they will not stay there but be as apt to quarrel with the duty at least as not simply necessary a duty peradventure in the rigid exaction of the Law and of such as are under it as they were to whom Solomon spake this but we are under the Gospel dead unto the Law that we might be married unto one even to Christ our Lord and our life what then hath this legal duty of Commandments to do with us or we with it since we are mutually dead one to another Yet be we under what times we will or states either so long as we lose not our humanity so long as we cease not to be men under any as being not really dead but morally so long it will have to do with us for this is a duty not of some times and persons but universally of man Neither were they simply under the Law to whom this was spoken led indeed they were by the oeconomy of the Law but yet under the promise and promised seed and were saved by the Gospel as we now are though the Gospel not so distinctly believed then as now it is Neither indeed they nor any people else under Heaven since that promise The seed of the woman shall bruise the serpents head are so meerly under the Law either of Moses or Nature but that if they do their duty keep the Commandments which they have and glorify God according to their knowledge they may for ought I understand be saved too by the Gospel which they knew not for even the Gentiles so doing their incircumcision shall be counted for circumcision as the circumcision otherwise is esteemed but as incircumcision In that day when God shall judge the secrets of all hearts not simply by the Law but according to my Gospel saith the Apostle Rom. 2. And indeed this is the only reason why this duty continues still to bind because men are not under the Law simply but under the Gospel for that is the state only of Devils whose doom is sealed and though the law of their nature cannot be abrogated as being a branch of eternal equity yet they seem not to be lyable unto any mens punishment for the breaches of it now because not capable of any reward for the observance The Gospel therefore doth not evacuate as St. Paul speaks but establish the Law since every man is therefore bound in duty unto the Law because not absolutely excluded from all benefit of the Gospel But we who are under the fulness of this Gospel are in a fuller manner tied and in an higher degree unto the observance of the law than any people else before that fulness came as being bound now by the special coming of the Holy Ghost to keep the Commandments not in the oldness of the letter which as it seems was sufficient whilst the Heir was but a Child and in minority but in the newness of the Spirit for the Spirit it is which gives life and vigour unto the Commandments as being the very strength and power of all lively performance And therefore our Saviour though he came with Gospel in his mouth yea was the Gospel himself yet think not saith he that I came to dissolve the law I came not to dissolve but to fulfil it And that we may know the true fulfilling of it if we think to enter into life belongs to us as well as the entire and perpetual unto himself after he had vindicated the Text of the Law from the corrupt glosses of the Scribes and Pharisees and set it forth in the highest perfection if not added perfections above the Law and beyond that which was said unto them of old he closeth up all at last with this conclusion He that heareth these sayings of mine and doth them I will liken him unto a wise man What then though being dead under the law we become through the favour of the Gospel to be dead also even unto the law yet it is but to the condemning power the killing letter of the law that so we might be married unto Christ our life since the end of this marriage is but to bring forth fruit unto God as St. Paul in that place and that in the newness of the spirit which is not sure to break but to keep with more exactness the Commandments of God This therefore a duty still the duty of Jew and Gentile and Christian too universally of all mankind For this is the whole duty of man c. But though a duty not only in Solomons time but even now under the Gospel yet for all that it may be but a voluntary duty a freewill offering indeed of thankfulness and gratitude or so but not a necessary duty necessary unto life Our life in this World is our justification in Christ and Christ and justification too we have them both by faith and by faith
that we may farther distinguish the diverse kinds of either And two sorts sure there are apparently Verbal Wars and Violent so the Orator doth divide duo sunt genera decertandi â—num per vim alterum per disceptationem There are two sorts of war and contention the one by force the other by dispute and contestation that proper unto Beast this unto Men yet Men may fly unto that faith he when this latter may not be used or hath been used to no purpose For in case of injuries between States or Princes that have no Superiour Judges if reason may not prevail for right or restitution the Sword of necessity must dispute the cause and be bold to carve out its own satisfaction But then what large satisfaction men do usually cut out to themselves that are their own Carvers and Judges in their own causes backed with Caesars Maxime of War in the Poet Omnia dat qui justa negat what bitter revenges they take of their brethren what sorrows and calamities what slaughter and effusion of blood and confusion they bring upon the world until the whole earth doth groan and mourn if not totter and reel like a drunkard under the burthen is an argument fitter for tears than discourses for prayers unto God than declamations unto Men that little regard them But such are the conditions of the former sort violent and bloody The second are of a milder nature disceptive onlay and verbal In which kind I shall not now meddle with the pleas and pleadings between right and wrong bellum forense These are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 private brabbles between person and person founded in meum tuum frigida illa verba saith St. Chrysostome quae innumera genuere bella c. but only with 〈◊〉 those disceptations and disputes which concern verum falsum Truth and Error even in Faith and things pertaining unto God bellum Ecclesiasticum a war publick too as that other between States and Kingdoms so this between Churchmen and Churches as the war most especially intended in the Text and that we be not much offended at it ever and in all ages permitted by the Divine Dispensation for great reasons more or less to exercise the Church of God And these wars it were yet something well had they contained themselves within their proper sphere of disceptation and dispute though even thus such contention it self and the bitter fruits which it produceth is cause sufficient to bring sorrow enough on the heat of every true Son of the Church for whose heart smarteth not to consider the divisions I say not now of Reuben but of Levi and their great thoughts of heart to behold the parts and parcels divisions and subdivisions factions and fractions whereinto they have broken and even crumbled themselves To see the Coat of Christ that should be without seam not only rent in pieces but torn even unto rags until Religion Christian Religion seem to suffer the same fate with that Lady in Plutarch quam cum procorum singuli possidere nequirent integram in partes direpserunt obtinuit nemo omnium But have these contentions stayed here Have they not thrown aside the Pen and drawn forth the Sword lest chiding and fallen to blows words have bred exasperation and exasperation hatred more than Vatinians mortal or rather immortal hatred not content to spend it self on the goods the bodies the lives of the living but to rage on the Memory the Bones and the very Ashes and Sepulchres of the dead yea on the very Souls as far as they might of both how many such Souls of our late Predecessors whole blood in most Savage manner poured forth and spilt is yet even almost warm are there now lying under that Altar in the Revel and crying unto God with an usquequo how long Lord merciful and true And how well may we cry out and admire too with that Poet Tantum Relligio potuit suadere malorum For certainly there is neither of these contentions whether by disceptation or violence whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publick Wars or private Fightings of either sort but will well deserve an unde of admiration and inquisition too but first of admiration in regard of the inter vos the parties contending which is the second point whence c. And sure were the vos here only but men it were not without marvel since such violent and bloody contention as the Orator said well is proper to Beasts to Beasts that are of divers kinds and several natures as full of passion as void of understanding not unto Men that are rational of the same blood and descended from the loins of the same Parent in whom the lines of their several Pedegrees do all meet and center themselves in unity original that so in their running on from thence there might be continued a fraternity perpetual Beasts indeed come forth armed and in their several kinds well appointed for war into the world but Man is sent out without Tooth or Talon horn or hoof from the womb tanquam animal sociale ad pacem colendam natum as a civil and sociable creature designed and born unto peace Is it not strange that such notwithstanding should become belluis ipsis magis belluini more full of beastly ferity than beasts themselves That this sociable Animal should justifie the madness of the most Savage and intractable creatures steel their affections with more cruelty and barbarity than Bears and Lions can learn in the Wilderness As if they had sucked Tygers in the desert rather than the Daughters of Men or were a Cadmean generation born not of Women but terrae filii sprung up out of the earth sown with the teeth of Serpents for just so we destroy one another pereunt per mutua vulnera fratres like the young men that played before Joab and Abner every man thrusting his Sword in his Brothers side This cannot be without marvel But yet this is not it there is something more in the vos than this St. James directs his speech not meerly unto Men to animal Men and Infidels but unto Christian Men to Men whose Badge and Cognizance yea whose very form and essence is mutual Love and Charity unde inter vos It is but a just admiration this whence are wars amongst such That divers and several Religions should strive even unto death that the Jew and the Christian contending the Gentile should fall upon both as in the primitive times is no great matter but that one and the same should nourish intestine war that the Children of the same Mother should struggle and fight like Jacob and Esau in the very womb that bears them that is it that is marvellous indeed For we may not conceive that Christianity infolds within it several Religions As far as the World is Christian it is but one in which indeed there may be and are Factions and Parts some Schisms and
is it possible for this knowing faculty of our Souls to discover those sins and hypocrises which her self with all her wits seek to hide even from her self as well as from others And therefore unless we vindicate the intellect from this thraldom and deliver it from the power and tyranny of the will and that will 's corrupt affections that it may be a free Umpire and Judge within us unless laying aside all love of our selves and sins we deal truly and impartially with our selves Nay unless we be jealous of our own souls and take our selves as we well may for the greatest enemies of our selves and so deal with our hearts as we would do with felons and other offenders that is search and examine them with all strictness and diligence we shall never throughly discover the truth of our own bosoms For the heart is a sly and subtle malefactor he will not quickly confess he must be tript with many questions often taken in contradictions nay have evident proofs brought in against him or he will never acknowledge his error nothing but manifest truth can extort it from him Unless it be the rack on that indeed he will sometimes confess on the rack of some sudden Judgment on the rack of a tormenting Conscience you shall hear it then cry out before any body examines them like Judas I have sinned in betraying innocent blood and hang themselves when they have done and to sin worse in shedding their own But this of the rack is confess and be hang'd that which we seek by examination is confess and be forgiven If we confess our sins God is faithful to forgive them saith St. John though most men had as lieve be hang'd as confess and out of a stubborn Pride had rather excuse than acknowledge their crimes So losing the benefit of remission for want of seeing how much they deserved punishment which nothing but a true inquiry and a faithful examination can set before their eyes For want whereof it is that so many think well of themselves now and are as sure of heaven as if they had possession already who God knows shall never come there Only this benefit they gain by their false security that without any murmuring of Conscience they go merrily to Hell for as Solomon hath it there is a way that is right in a mans eyes but it leads down unto death In this way the Pharisee in the Gospel seemed to walk I thank God saith he I am not as other men no Adulterer no Covetous Extortioner no unjust person as that Publican but he gave Almes to the poor he fasted every week and payed Tithes of all that he had He was right indeed in his own eyes and why but because his eyes looked only outwards upon other wicked men whom he found himself unlike or if at any time inwards it was through the false spectacles of pride and self-love which can present him with nothing but seeming goodness and that multiplyed much more than it was But as he was right in his eyes had his eyes also been right in his head he might upon better examination have seen what our Saviour easily discerned the hypocrisy of his heart which did but cover it self with Sheeps cloathing being inwardly more ravenous than a wolf under pretence of religion and long prayers eating up the substance of poor women and devouring Widows houses and therefore he tells them Publicans and Sinners that is the most lewd and dissolute people should sooner enter into the Kingdom of Heaven For the foulness of their Crimes past all excuse leaves some hopes they may in time come to see and detest them whereas the other whose sins being deep and secret are not so easily discerned and his wounds though they fester and putrify at the bottom as being never searched to the depth yet because they are skinned over at the top with an outward formality of Religion he pleaseth himself with a conceit he is throughly cured and so of necessity nourisheth his death within him without ever looking after the Chirurgion These Pharisees are not yet all dead they still live and will do in many a bosome and in theirs especially that live most civilly and least think they are harbored there For who almost is there amongst us that is not right in his own eyes who is there that looking on the outward surface of his actions how justly he lives and free from aspersion how diligently he frequents the Church hears Sermons receives the Sacrament and the like doth not secretly in his heart thank God he is not like other men when if he look into it a little better he may peradventure find it for all this as empty of true piety unto God or charity unto his Brother as that false Pharisee was We do not yet know nor shall we till we undestand our selves better how apt we are to deceive our selves and flatter our Souls out of their salvation The very gross and palpable offender can shrowd you see his crimes under such fair titles as they seem to him little or none at all nay vertues sometimes instead of vices The Covetous man is but thrifty and the Drunkard a good fellow the quarrelling Ruffian a man of valour and the prodigal Spendal kind and freehearted How much more easily then shall the civil hypocrite slide away under the false pretences of a goodly outside Wherewith he is so industrious to cosen others that at length vâ—luing his goodness by their opinions whom he hath abused he cheaâ—s himself ere he is aware of his own Soul That therefore in so dangerous a case we may take care we do not deceive our hearts any longer but every man deal faithfully and truly with himself where it so highly concerns him Let us come at length to the examination it self For this hitherto is but to shew how necessary it is to examine we will now endeavour to make that examination and we will make it not in all things we might but only in that preparationâ— and those qualifications of it which erewhile we found necessarily required in a worthy Communicant that accordingly we may condemn and reform our selves before we approach unto the holy table Wherein because I desire to deal impartially with mine own Soul and yours I shall intreat your patience if I come as near your Consciences as may be which you cannot afford without finding the comfort of it in your selves for assuredly the more willing the heart is to be furrowed and plowed up the better ever it takes the immortal seed and the sooner and surer sends forth fruit to eternal life To enter on it then The qualifications of our preparation wherein we are to examine our selves I have shewn you to be four especially Knowledge Faith Repentance and Love But before we deal upon them it will not be amiss briefly to reflect on the examination and preparation of our selves and see and consider how much heretofore we have failed
glory unto him that sitteth upon the throne and to the Lamb for evermore Who now shall mourn who shall weep for such a Soul none can sorrow for her unless they envy her happiness foelix illa anima imitationem desiderat nâ—n planctum that blessed Soul is no subject of grief but a pattern for imitation And therefore if any weep in her death they must be tears of joy not of sorrow and if they be of sorrow they must not be for her but for our selves and our own loss This indeed is great and invaluable and when you think on it weep a Gods name Quis natum in funere matris flere vetat he were barbarous that would forbid it you yet you shall not have all to your selves we 'll bear you company for she was a publick loss Such a Wife such a Mother such a Friend such a Mistriss such a Neighbour such and so good a Woman and so great an example of Virtue cannot should not go to the grave with dry eyes in whose loss so many have interest I would praise her if I could to make you weep more but she is beyond my commendations A Woman of her Wisdom and Judgment of her Wit and discourse so free and liberal and yet so prudent and provident withal for she was so in her self though misfortunes befel her so sweet so kind so mild so loving and respective to all and withal so charitable to the poor a Chirurgeon to the hurt and a Physician to the sick she eat not her morsels alone and their loins were warmed with her wooll as Job speaks such a Woman so well born and bred and of such a strain beyond ordinary as she seemed with the blood to inherit too the virtues of all her Ancestors so upright and clear and innocent in her whole course that the eye of envy nay were all the malice of the world infused into one eye it could not find any just stain to fasten on her such a one so every way compleat surely no Man unless he had her own or the wit and tongue of an Angel can sufficiently commend neither can we if we regard our own loss sufficiently bewail But the truth is she is not lost non amissa sed praemissa sent before she is lost she is not And therefore you whom it most concerns though you mourn mourn not as those without hope It is but a short separation and the time will come when you shall see her again though not with these earthly affections Pay the due tribute unto nature but then shut up the sluces for graces sake And the God of all grace give you comfort the Holy Ghost the Comforter himself replenish your heart with consolations And the blood of Jesus Christ wash us all from all our sins and strengthen us with the power of his might that we may so live whilst we remain here in this Prison of the Body that when it shall be dissolved we may obtain mercy from him to lead forth our Souls To lead them with his grace and then as he hath done to this blessed Saint receive them unto glory There with her and all the company of righteous spirits that are gone before us to sing praise and honour unto his holy name for evermore To this God the Father the Son and the Holy Ghost c. Laus Deo in aeternum THE Second FUNERAL SERMON FOR THE DAUGHTER SERMON XIII Upon ROM viii 10. And if Christ be in you the Body is dead because of Sin but the Spirit is life because of Righteousness MAN of all Gods Creatures is the strangest compounded the most marvellous mixture that ever was a very fardel of contrarieties wonderfully united and wrapt up in one bundle Heaven and Earth light and darkness Christ and Belial may seem to dwell together and man the house of their habitation what can be more directly opposite than Flesh and Spirit Life and Death Sin and Righteousness and lo all of them united here in one verse nay in one man For the Text is but the Anatomy of man and must therefore be composed of and divided into the same parts man himself is As his body is composed of contrary Elements heat and cold fire and water So his person is composed of contrary Natures Corporal and Spiritual Body and Soul His Natures again of contrary qualities Life and Death the Body is dead the Soul lives and lastly these qualities issuing from contrary causes sin and righteousness death from sin and life from righteousness The Body c. And though the sin by which the body dies is our own yet that we may know that the righteousness whereby the Soul lives is not of our selves but received from our Saviour there is a caution given in the entrance of the verse If Christ be in you So then here are three couples a Body and a Soul Sin and Righteousness Life and Death The body with her two attendants sin and death the Soul with her two endowments righteousness and life The former is universal and common to all the Sons of Adam according to the flesh the latter particular and proper only to the Children of the second Adam begotten by the Spirit If Christ c. I begin with the first part which is a meditation of death and our chief Christian comforts against death But yet before the Apostle brings in his consolations he premises a conditon If Christ be in you To teach us that the comforts of God belong not indifferently to all men He that is a stranger from Christ hath nothing to do with them What hast thou to do to take my Covenant into thy mouth so long as thou hatest to be reformed saith God in the Psalm I. When our Saviour commanded his Disciples to proclaim peace unto every house they came to he foretold them it should rest only on the Sons of peace He forbad them in like manner to give those things which were holy unto doggs or to cast pearls before Swine This stands a perpetual Law to all his messengers that they presume not to proclaim peace to the impenitent and unbelieving but as Jehu said unto Jehoram's horsman what hast thou to do with peace so are we to tell the wicked who walk on still in their sins that they have nothing to do with the peace or promises or priviledges of the Gospel If Christ be in you c. Secondly if we compare the verse immediately precedent or that which is subsequent with this between both you shall easily perceive after what manner Christ dwells in his Children Sometimes we are said to be in Christ and sometimes Christ is said again to be in us and both in effect come to one we are in Christ by faith and Christ is in us by his Spirit For so it follows If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies It is