The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

The .xxv. Chapter. Of the laste Resurrection.

ALthough Christ the sonne of righteousnesse, hauing ouer∣come [ 1] death,* 1.1 shining by the Gospel, geueth vs the lighte of life (as Paule witnesseth) whereby also it is saide that by beleuing we haue passed from death into life, beinge nowe not foreners and strangers, but citizens with the saintes, & of the householde of God,* 1.2 whiche hath made vs to sit with the onely begotten sonne himself in heauenly places, that nothing may be wan∣ting to perfect felicitie: yet least if shold be greuous vnto vs to be exer∣cised vnder this harde warfare, as though we had no frute of the vic∣torie which Christ hath gotten, we must holde fast that which is in an other place taught of y^e nature of hope. For, bicause wee hope for those things which appeare not, and (as it is said in an other place) faithe is a demonstratiō of things inuisible: so lōg as we are enclosed in y^e pry∣son of the fleshe,* 1.3 we are wayfaring from the Lorde. For whiche reason the same Paul saith in an other place that we are deade, & that our life is hidden with Christ in God, & that when he which is our life, shall ap∣peare, then shall we also appeare with him in glorie. This therfore ys oure condition, that with liuing soberly & iustly & godlily in this world, we loke for y^e blessed hope, and y^e cōming of y^e glorie of y^e greate God, & of our sauiour Iesus Christ. Here we neede a singular patience, y^t wee be not wearied & either tourne backe our course, or forsake our stāding. Therfore whatsoeuer hath bē hetherto set out concerning our saluaci∣on, requireth mindes lifted vp to heauen,* 1.4 y^t we may loue Christ whom we haue not seen, and beleuynge in hym maye reioyse wyth vnspeake∣able and glorious ioyfulnesse, tyll wee receyue the ende of oure saythe, as Peter telleth vs.* 1.5 After which manner, Paul saith y^t the faythe and charitie of the godly hath respect to y^e hope which is laied vp in heauē.

When we thus with our eies fastened vpon Christ do hang of heauen, & nothing w^t holdeth them in earthe, from carrieng vs to the promised blessednesse:* 1.6 then is that truely fulfilled, Our heart is where our trea∣sure is. Herevpon cōmeth that faith is so rare in the world, bicause no∣thing is more hard to our dulnesse thē through īnumerable steppes to climbe vp aboue them w^t endeuoringe forward to the price of our hea∣uenly calling. To the great heape of miseries wherw^t we be almoste o∣uerwhelmed, are added the mockinges of vngodly men, wherew^t our simplicitie is railed at, when volutarily forsakinge the allurementes of present good thinges, we seeme to folowe the blessednes hidden frō vs, as it were a fleeing shadow. Finally aboue & beneth vs, before vs & behinde vs, violent tentations besege vs, to the susteining of the feare wherof our courages shold be far to weake, vnlesse beinge vncumbred of earthly thinges thei were fast bound to y^e heauenly life, which in se∣ming is far frō vs. Wherfore only it hath soundly profited in y^e Gospel, whiche is enured to a continual meditation of the blessed resurrection.

[ 2] Of y^e soueraigne ende of good thinges, y^e philosophers haue in olde time curiousli disputed, & also striued among thēselues: yet none except Plato, acknowleged the soueraigne good of man to be his conioyning w^t God. But what māner of cōioyning y^t was, he colde not perceaue so much as w^t any smale taste, & no maruel, sith he had neuer learned of y^e holy bonde therof. To vs the only & perfect felicitie is knowen euen in this earthly wayfaring: but, such as daily more & more enkindleth our heartes w^t desire of it, till y^e ful enioyning may satisfie vs. Therefore I said y^t none receiue frute of y^e benifites of Christ, but thei y^t lift vp theyr mindes to y^e resurrectiō.* 1.7 For, Paul setteth vp this marke to y^e faithful, toward which he saith y^t he endeuoreth, & forgetteth al things til he cō to it. And so much y^e more cherfulli ought we to trauail toward it, least if this world w^thold vs, we suffer greuous punishmēt for our slothful∣nesse. Wherfore in an other place he marketh y^e faithful w^t this mark, y^t their conuersatiō is in heauē, frō whēse also thei loke for their sauiour. And y^t their courages shoulde not faint in this race, he ioyneth al crea∣tures companions w^t them. For, bicause euery where ar seen deformed ruines, he saith y^t al things in heauen & earth doe endeuour y^e rene∣wing. For sith Adam by his fal dissolued the perfect ordre of nature to the creatures,* 1.8 their bondage is peineful & greuous, whervnto they are subiect by reasō of the sinne of mā, not for that thei are endued with a∣ny feling, but for y^t they naturally couet y^e perfect estate frō which they are fallen. Therfore Paul saith y^t thei grone, & are as in peine of childe bearing, that we to whom are geuen the first frutes of the Spirit, may be ashamed to pyne awaie in our corruption, & not at the least to folow the dead elements, which beare peine of an others sinne. And y^e more to pricke vs forward, he calleth the last cōming of Christ our redempti∣on. It is true in dede that al the partes of our redemption are already fulfilled: but bicause Christ hath ones ben offered for sinnes, he shall be seen againe without sinne vnto saluacion.* 1.9 With what miseries soeuer we be pressed, let this redēptiō susteine vs euē vntill y^e performāce of it.

[ 3] The very weight of y^e thing it self shal whet our endeuor. For neither doth Paul w^tout cause affirme y^t y^e whole gospel is void & deceitful,* 1.10 vn∣lesse y^e dead do rise again: bicause our state shold be more miserable thā

the state of al men, namly sith we lieng open to y^e hatredes & reproches of many, are euery houre in danger, yea & are as shepe appointed to y^e slaughter: & therfore y^e authoritie therof shold fal away not only in one part, but also in y^e whole sūme whiche bothe our adoptiō & the effect of our saluaciō cōteineth. And so let vs be hedefully bent to this most ear∣nest thing of al, y^t no cōtinuance of time may make vs wery. For which purpose I haue differred to this place y^t whiche I had breefely to en∣treate of it, y^t the readers may learne, when thei haue receiued Christe y^e author of their saluatiō, to rise vp hier, & may knowe y^t he is clothed w^t heauenly immortalitie & glorie, y^t the whole body may be made lyke fashioned to y^e heade: as also y^e holy ghost oftentimes setteth forthe in his persō an exāple of y^e resurrectiō. It is a thing harde to be beleued, y^e bodies when thei haue been cōsumed w^t rottennesse, shal at their ap∣pointed time rise vp againe. Therfore where many of y^e Philosophers haue affirmed soules to be īmortal: y^e resurrectiō of y^e flesh hath ben al¦lowed of few: wherin although ther was no excuse, yet we ar thereby put in minde, y^t it is to harde a thing to draw mans senses to beleue it. That faith may ouercome so great a stoppe, y^e scriptur ministreth two helpes: y^e one is in y^e likenes of Christ, y^e other is y^e almightines of god. Nowe so oft as y^e resurrectiō is thought of, let y^e image of Christ come into our mindes: which in y^e nature y^t he toke of vs, so ranne out y^e race of mortal life,* 1.11 y^t now hauing obteined immortalitie, he is to vs a pledge of y^e resurrectiō to cō. For in y^e miseries wherw^t we ar beseged, we carie about his mortifieng in our flesh, y^t his life may be openli shewed in vs. And we may not seuer him frō vs, neither can we possibly, but that he must be torne in sunder.* 1.12 Whervpō cōmeth y^t argument of Paul, If the deade do not rise againe, then neither is Christ risen again: bicause ve∣rily he taketh y^t principle for cōfessed, y^e Christ was not made subiect to death, nor obteined victorie of death by rising againe, priuately for him self: but, y^t that was begone in y^e heade which must nedes be fulfilled in al y^e membres, accordinge to y^e degree & ordre of euery one. For it were not right y^t thei shold in al pointes be made egal w^t him. It is said in y^e Psalm.* 1.13 Thou shalt not suffer thy meke one to see corruptiō. Although a portiō of this trust perteine to vs according to the measure of gift, yet the ful effect hath not appeared but in Christ, whiche being free frō all rotting hath receiued againe his body whole.* 1.14 Now least the felowship of blessed resurrectiō w^t Christ shold be doutful to vs, y^t we may be con∣tented w^t this pledge, Paul expresly affirmeth y^t he therfore sitteth in heauen, & shal come at y^e last day a iudge, y^t he may make oure base and vile body like fashioned to his glorious body. In an other place also he teacheth, y^t God raysed not vp his sonne frō death to y^e entent to shew a token of his power: but to stretche out the same effectual force of the Spirit toward vs which are faithful: whome he therefore calleth life, while he liueth in vs, bycause he was geuen to this ende that he sholde make aliue y^t which is mortall in vs. I knit vp in a brefe abridgement those things which might both be more largely handled & ar worth•• to be more gorgeously set out: & yet I trust y^t the godli readers shal in few words fīde matter enough which mai suffice to edifie their faith. Christ therfore is risen again, y^t he might haue vs cōpanions of y^e life to come. He was raised vp of y^e father, in so much as he was y^e head of y^e church,

frō which he doth in no wise suffer himself to be plucked away. He was raised vp by y^e power of y^e Spirit, which is common to vs vnto the of∣fice of quickening. Finally he was raised vp, y^t he shold be resurrection & li••e. But as we haue saide y^t in this miroure, there is to be seen of vs a liuely image of the resurrection, so let it be to vs a sure substance to stay our minde, so y^t yet we be not lotheful or wery of longe tarieng: by∣cause it is not our part to measure y^e seasons of times by our will, but patiently to rest, til God at his owne fit time repaire his kingdome. To which purpose semeth y^e exhortatiō of Paul. The first frutes is Christ: & then thei y^t are Christes,* 1.15 euery one in his ordre. But y^• no questiō shold be moued of y^e resurrection of Christ, vpō which y^e resurrection of vs all is founded, we se by how many & how diuerse meanes he hath made it approued by witnesse to vs. Fine nosed men will laugh at the hystorie which y^e Euangelistes rehearse, as at a childish mockerie. For of what importance shall y^e message be which feareful silly womē bring, & after∣ward y^e disciples cōfirme beīg ī a māner astonished? Whi did not Christ rather set vp y^e triumphinge ensignes of his victore in y^e middest of the temple & the market place? Why came he not forth terrible into y^e sight of Pilate? Why doth he not also proue himselfe to y^e preestes & to whole Hierusalem y^t hee is risen vp aliue againe? As for y^e witnesses which he chose, prophane men wil scarscely grant them to be sufficient. I answer y^t although in these beginnings y^e weakenesse therof was contēptible, yet al this was gouerned by y^e wonderful prouidence of God: y^e partly the loue of Christe and zele of godlinesse, & par••ly their owne hardnesse of belefe should carry them in hast to y^e sepulchre which had lately ben dismayed for feare, y^e thei might not only be seing witnesses of y^e thing, but also sholde heare of the Angels y^t whiche they saw with their eies. How shal we suspect their credit, whoe thought it to be a fable whiche thei had heard of the womē, til they were brought to the present sight of the thyng it self? As for al y^e people and the Ruler himself, after that they had bē largely cōuinced, it is no maruel if as wel y^e sight of Christ, as other signes, was not graūted thē. The sepulchre was sealed vp, y^e watchemen watched it,* 1.16 y^e third day the body was not found, The sol∣diours corrupted w^t monie scattered a rumor y^e his Disciples had stolē him away. As though thei had had power to gather a band together, or had armure, or were practised men to enterprise any such seate. I•• y^e soldiars had not courage enough to driue thē away, why did they not pursue them, that with y^e help of the people thei might haue takē some of them? Pilate therfore with his ring truely sealed the resurrectiō of Christ: & the watchemen which were set at the sepulchre both in their holding their peace & in their lieng, were made publishers of y^e same re∣surrection. In the meane time y^e voice of Angels sounded, He is risen, he is not here.* 1.17 The heauenly glisteryng plainely shewed y^t they were not men but Angels. Afterward, if there remained any douting, Christ himselfe toke it away. The disciples saw him ofter than ones, and also felt his feete and his hādes, and their hardnesse of beleuing not a litle profited to the strengthenyng of our faithe. He disputeth among them of the misteries of the kingdome of God, and at y^e laste in their sightes beholding him,* 1.18 he ascended into heauen. And not only this sight was shewed to y^e xi. Apostles, but also he was seen at ones of moe than fiue

hundred brethren.* 1.19 Now when he sent the holy ghost, he shewed a sure proofe not only of life, but also of the souereigne power: as he had said before, It is profitable for you y^t I goe: otherwise the holy ghost shall not come. But nowe Paule was ouerthrowen by the waye not by the strength of a deade man, but he felt him whome he persecuted to haue most hie power. To Stephan he appeared for an other ende, namely that with assurednes of life he might ouercome the feare of death. To discredit so many authentike witnesses, is not onely a parte of distrust∣fulnesse, but also of frawarde and furious stubbournesse.

This which we haue said, y^t in prouing the resurrectiō our senses must [ 4] be directed to the infinite power of God,* 1.20 Paule brefely teacheth, that he may make (saith he) our vile body like fashioned to the bodye of hys brightnes, accordīg to the working of his power, by which he may sub∣due al things to himself. Wherfore nothing is more vnmete, than here to haue respect what may naturally be done, wher an inestimable my∣racle is set before vs, which w^t the greatnes therof swalloweth vp our senses. Yet Paul by setting forthe an exāple of nature, reproueth theyr dulnes which deny the resurrectiō. Thou foole (saith he) y^t which thou sowest is not quickened vnlesse it first die. &c. He saith y^t in sede is sen a forme of the resurrection, bicause out of rottennes groweth corne. Nei∣ther were it so harde a thinge to beleue, if we were as heedeful as we ought to be to the miracles which throughout al the costes of y^e world doe offer themselues to oure eies. Butte lette vs remembre that none is truely perswaded of the resurrectiō to come, but he which being rauished into admiratiō,* 1.21 geueth to the power of God his glorie. Esaie lifted vp w^t this affiance, crieth oute, Thy deade shall liue, my carcase shal rise again. Awake ye, & praise, ye dwellers of the dust. In despeired case he lifteth vp himself to God the author of lyfe, in whose hande are the ends of death,* 1.22 as it is said in the psal. Iob also being liker to a car∣rion thā to a mā, trusting vpō the power of god sticketh not as though he were whole and sounde to lifte vp himselfe to that daye saienge, I knowe that my redeemer liueth: and in the laste daye he shall rise vpon the duste (namely to shewe forthe his power therein) and I shall a∣gaine be compassed with my skinne, and in my flesh I shal see God, I shall see him, and none other. For albeit that some doe suttlely wreste these places, as thoughe they oughte not to bee vnderstande of the resurrection, yet they strengthen that whiche they couet to ouer∣throwe: bycause the holy menne in theyr euels seeke comforte from no where els, than from the lykenesse of the resurrection. Whyche better appeareth by the place of Ezechiel. For when the Iewes beleued not the promise of their retourne, and obiected that it was no more lykely that a waye shoulde bee made open for them, than that deade menne should come out of theyr graue:* 1.23 there was a vision shewed to the Pro∣phet, a fyelde ful of drye bones: those the Lorde cōmaunded to take a∣gaine flesh and sinewes. Although vnder that figure he raiseth vp the people to hope of returne: yet the mater of hoping he gathereth of the resurrection:* 1.24 as it is to vs an examplar of the deliuerances which the faithful do fele in this world. So Christ, when he had taught that the voyce of the Gospell geueth life: bicause the Iewes receiued not this,

he by and by saide further. Maruell not at this, bicause the houre cō∣meth in whyche all that are in the graues shall heare the voyce of the sonne of God, and shall come forthe. Therefore after thys example of Paule,* 1.25 let vs already cherefully triumph in the middest of battels, by∣cause he whiche hathe promised life to come, is mighty to kepe y^t which is lefte with him: and so lette vs glorie that a crowne of righteousnesse is laide vp for vs, whiche the iust iudge shall deliuer vs. So shal it com to passe, that whatsoeuer greues we suffer, thei shalbe to vs a shewing of the life to come, bicause it agreeth with the nature of God to render affliction to the wicked whiche afflict vs: but to vs which are vniustly afflicted, rest at the appearing of Christ with the Angels of his power, in a flame of fire. But that is to be holden whiche he addeth by and by afterwarde, that he shall come that he may be glorified in his saintes, & be made wonderfull in al them that haue beleued, bicause the Gospel hath ben beleued.

[ 5] But althoughe the mindes of men ought to haue ben continnually occupied in this studie: yet as though thei would of set purpose destroy all remembrance of the resurrection, they haue called death the vt••er∣most bounde of all thinges and the destruction of man. For verily Sa∣lomon speaketh of the common and receiued opinion,* 1.26 when hee saithe that a liuing dogge is better then a deade Lion. And in an other place. Whoe knoweth whether the soule of a man go vpward,* 1.27 & the soule of a beaste goe downewarde? But in al ages this brutishe senslesse errore hath ben cōmon in the worlde, yea & hath broken into y^e Church it self: for,* 1.28 the Sadduces haue presumed to professe openly that there is no resurrection, yea and that soules are mortal. But that this grosse igno∣rance sholde not helpe to excuse any man, the infideles euen by very in∣stinct of nature haue alwaye had an image of the resurrection before theyr eies. For to what purpose serued that holy and inuiolable man∣ner of burieng, but to be an earnest of newe life? Neither may it be an∣swered that this spring of erroure: bicause the religiousnesse of buriall was alway in vre amonge the holy Fathers, and God willed the same manner to remaine amonge the Gentiles, that an image of the rusur∣rection set before them might awake their drowsinesse. But althoughe that ceremonie wanted his vse of profitinge, yet it is profitable for vs if we wisely marke the ende of it, bicause it is no sclender confutation of vnbelefe, y^t al together professed y^t which no man beleued. But Sa∣tan hath not only astonished the senses of men, so that thei haue buri∣ed with the bodies the remembrance of the resurrection, but also hath practised to corrupt this parte of doctrine with diuerse fained inuenti∣ons, that at length it mighte vtterly die. I passe ouer howe in Paules time Satan beganne to pinche at it: but in a little after there folowed the Millenaries, whiche limited the reigne of Christe to a thousande yeares. Their erroure is so childishe, that it nedeth not or is not wor∣thy of any confutatiō.* 1.29 Neither doth the Reuelatiō make on their side, by whiche it is certaine that thei colored their erroure: forasmuche as in the place where he mentioneth the numbre of a thousande, hee en∣treateth not of the eternall blessednesse of the Church, but only of the diuers trobles which were to come vpon the Churche, while it yet tra∣uailed in earth. But the whole Scripture crieth out that there shalbe

no end of the blessednesse of the elect, nor of the punishment of the re∣probate. Now of all thinges whiche bothe are hidden from our sight and do far passe the capacitie of our minde, eyther we muste fetch the credite out of the certaine oracles of God, or we muste vtterly caste it away. They whiche assigne to the chyldren of God a thousand yeres to enioye the inheritance of the life to come, do not marke how great a dishonor they do bothe to Christ and his kingdome. For yf they shal not be clothed with immortalitie: then neyther is Christ hymselfe, to whose glorie they shalbe newly fashioned, receiued into the immor∣tall glorie. If their blessednesse shal haue any end: then the kingdome of Christ▪ vpon the stedfastnesse whereof it standeth, endureth but for a time. Finally eyther they are most vnskilfull of all matters concer∣nyng God, or they go about with croked maliciousnesse to ouerthrow the whole grace of God and power of Christ, the fulfillyng wherof is no otherwise perfect, but when sinne beyng blotted out & death swal∣lowed vp, eternall life is fully restored. But very blinde men may see how fondly they playe the fooles, which feare that thei should ascribe to God to great crueltie if the reprobate be condemned to euerlasting peynes. The Lord forsothe shall do wrong, if he denie his kingdome to them whiche haue by their vnthankfulnesse made themselues vn∣worthy of it. But (say thei) their sinnes endure but for a time. I graūt: but the maiestie, yea and the righteousnesse of God, whiche they haue offended by sinnyng, is eternall. Worthily therfore the remembrance of iniquitie dyeth not: But so the peyne excedeth the measure of the faulte. This is a blasphemie not to be suffred, when the maiestie of God is so litle set by, when the despising therof is estemed at no grea∣ter value than the destruction of one soule. But let vs leaue these tri∣fles least contrarie to that which we haue before sayd, we may seme to iudge their dotages worthy of confutation.

Byside these, there haue ben two other doting errors brought in by [ 6] men peruersly curious. The one sort thought, as though the whole man died, that the soules shall rise agayne with the bodies. The o∣ther for asmuch as they graunt that the soules be immortall spirites, say that they shalbe clothed with new bodies: whereby they denie the resurrection of the flesh. Of the first sort, bycause I haue touched som∣what in speakyng of the creation of man, it shalbe enough for me to warne the reders againe, how beastly an errour it is to make of a spi∣rit fashioned after the image of God, a vanishyng blast whiche doth nothing but quicke the body in this frayle life: and to bryng the tēple of the holy ghost to nothyng: Finally to spoyle that part of vs wherein dimnesse chefely shineth and markes of immortalitie appere, to spoyle it (I say) of this gift: so that the estate of the body should be better and more excellent than the estate of the soule. The Scripture teacheth far otherwise, which compareth the body to a cotage, out of whiche it sayth that we remoue when we die, bicause it estemeth vs by that part whiche maketh vs differing from brute beastes.* 1.30 So Peter beyng me to death, sayth that the time is come, when he muste saye awaye his tent. And Paul speaking of the faithful, after that he hath sayd: That when our earthly house shalbe dissolued, there is a bildyng for vs in heauen, adioyneth that we are wayferyng from the Lord so long as

we abide in the body, but do desire the presence of God in the absence of the body. If the soules do not ouerliue the bodies, what is it that hath God present when it is seuered from the body? But the Apostle taketh away all doutyng,* 1.31 when he teacheth that we are ioyned in fe∣lowship to the spirites of the righteous. By whiche wordes he shew∣eth, that we are ioyned in felowship to the holy fathers, whiche euen beyng dead doe kepe the same godlinesse with vs, so that we can not be the members of Christ vnlesse we growe together with them. Un∣lesse also the soules beyng vnclothed of the bodies, did kepe still their substance & were able to receyue blessed glorie, Christ wold not haue sayd to the thefe,* 1.32 This day thou shalt be with me in paradise. Hauing so clere testimonies, let vs not dout after the example of Christ when we are dyeng, to commend our soules to God, or after the example of Stephen to commit them to Christ to kepe,* 1.33 which not vnworthily is called a faithfull shepeherd and bishop of them. To enquire of their meane state, is neyther lawfull nor expedient. Many do much combe•• themselues with disputing what place they kepe, and whether thei do now enioye the heauenly glorie or no. But it is follie and rashnesse, to searche depelier of vnknowen thinges, than God doth geue vs leaue to know.* 1.34 When the Scripture, hath sayd that Christ is present with them, and receiueth them into paradise that they maye enioy comfort, on the other side that the soules of y^e reprobate do suffer suche peines as they haue deserued: it goeth no further. What teacher or maister shall nowe open to vs that whiche God hath hidden? Of the place, the questiō is no lesse fond and vayne: for asmuch as we know that there is not the same dimension of the soule which is of the body. Whereas the blessed gatheryng together of holy spirites is called the bosome of Abraham, it is enough for vs after this wayfaryng to be receyued of the common father of the faithfull, that he may communicate with vs the frute of his fayth. In the meane time ••i••he the Scripture euery where biddeth vs to hang vpon the expectation of Christes cōming, and differreth the crowne of glorie till then: let vs be content with these bondes apointed vs of God: namely, that the soules of the godly hauyng ended the labor of their warfare doe goe into a blessed reste, where with happy ioyfulnesse they loke for the enioyeng of the promi∣sed glorie: and that so all thinges are holden in suspense till Christ the redemer appere. As for the Reprobate, it is no dout that they haue the same estate which Iude assigneth to the Deuels,* 1.35 to be holden bound with cheynes, till they be drawen to the punishment whereunto they are condemned.

[ 7] No lesse monstruous is their error, whiche imagine that soules shall not receyue againe the same bodies wherwith they are now clo∣thed, but shal haue new and other bodies. And the reason of the Ma∣nichees was very triflyng, that is, that it is not mete that flesh which is vncleane shold rise againe. As though there were no vncleānesse of soules, which yet they debarred not from the hope of euerlasting life. It was therefore all one as if they shold say y^t that which is infected with the filth of sinne can not be cleansed by God. For I now passe o∣uer that dotage, that fleshe was naturally vncleane, bicause it was create of the Deuel. Only I shew that what so euer is now in vs vn∣worthy

of heauen, it hindereth not the resurrection. And first, wheras Paule biddeth the faithfull to cleanse themselues from all de••ilyng of the fleshe and of the Spirit,* 1.36 therupō foloweth the iudgement which he in an other place pronounceth,* 1.37 that euery man shal receiue by his body eyther good or euel. Wherewith agreeth that which he writeth to the Corinthiās,* 1.38 That y^e life of Iesus Christ may be openly shewed in our mortal flesh. For which reason in an other place he doth no lesse pray that God preserue the bodies whole vnto the day of Christ, than the soules and spirites. And no maruell, bicause it were a most great absurditie that the bodies which God hath dedicate to be temples to himselfe, should fall away into rottennesse without hope of risyng a∣gaine. What say we to this,* 1.39 that thei are also the members of Christ? that God commaundeth all the partes of them to be sanctified to him∣self? that he willeth his name to be praysed with tonges,* 1.40 pure handes to be lifted vp to him, sacrifices to be offred? What madnesse is it ther∣fore that that part to whiche the heauenly iudge hath vouchesaued to graunt so great honor, should be brought from a mortal man into dust without any hope of restoring?* 1.41 Likewise when Paule exhorteth vs to suffer the Lord as well in body as in soule, bycause both belong to God, verily he suffreth not that whiche he chalengeth to God as ho∣ly, to be adiudged to eternall rottennesse. Neyther is there a plainer determinatiō of the Scripture for any thing, thā for the risyng againe of this flesh which we beare.* 1.42 This corruptible (sayth Paule) must put on vncorruption, and this mortall must put on immortalitie. If God did make new bodies, where is this changyng of qualitie? If it had ben sayd that we must be renewed, the doutful speache paraduenture mought haue geuen occasion to their cauillatiō.* 1.43 But now when poin∣tyng with his ••ingar to the bodies wherewith we are clothed, he pro∣miseth to them vncorruption, he plainely enough denieth any new bo∣dies to be made. Yea he could not (sayth Tertulliā) speake more plain∣ly, vnlesse he had holden his owne skinne in his hand. And they can by no cauillation escape frō this, that where in an other place he sayth that Christ shalbe the iudge of the world, he allegeth this testimonie of Esaye,* 1.44 I liue, (sayth the Lord) euery knee shal bowe to me: for as much as he plainly pronounceth that they to whō he speaketh shalbe subiect to yeld an accompt of their life: which could not agree, if newe bodies should be brought before the iudgement seate. Nowe in the wordes of Daniel there is no doutfulnesse:* 1.45 And many of them that slepe in the earth of dust, shall awake, some to eternall life, and some to reproches & to euerlastyng contempt: sithe he fetcheth not new matter out of the fower elementes to make men, but calleth dead men out of their graues. And this very plaine reason teacheth. For if mortalitie whiche toke beginnyng at the fall of man, be accidental: then the re∣payring, which Christ brought, perteineth to the same body which be∣gan to be mortall. And truely, wheras the Athenians laughed when Paule affirmed the resurrection, therupon we may gather what man∣ner of resurrection he preached: and that same laughyng not smally anayleth to strengthen our faith. The sayeng of Christ also is worthy to be noted:* 1.46 Feare not them which kil the body, & can not kil the soule: but feare him which can throwe both the soule and the body into hell

of fire. For there is no cause to feare, vnlesse the body whiche we now beare be subiect to punishmēt. And no lesse plaine is an other sayeng of the same Christ,* 1.47 The houre cōmeth, when all they y^t are in graues, shal heare the voice of the sonne of God, and shall come forth: they that haue done good, into the resurrection of life: but they that haue done euel, into the resurrection of iudgement. Shal we say that soules rest in the graues, that they lieng there may heare Christ? and not rather that at his cōmaundement the bodies shal returne into the liuelinesse which they had lost? Moreouer if we shal haue new bodies genē vs, where is the likefashioning of the head and the membres? Christ rose againe:* 1.48 was it with forgyng to himselfe a newe body? No, but as he had sayd before, Destroy this tēple, and in three daies I wil bulde it vp: he toke againe the same body which he had before borne mortall, For he had not much profited vs, if a new body beyng put in place, the olde body had ben destroyed which was offred vp for a sacrifice of sa∣tisfactorie cleansing. We must also holde fast that felowship whiche the Apostle preacheth:* 1.49 That we rise againe, bicause Christ hath risen againe: for nothyng is lesse probable than that our flesh in whiche we beare about the mortifieng of Christ, should be depriued of the resur∣rection of Christ. Whiche verily appered by a notable example, when at the risyng agayne of Christ,* 1.50 many bodies of the Saintes came out of the graues. For it canne not bee denied that this was forshew∣yng, or rather an earnest of the laste resurrection whiche we hope for:* 1.51 suche as was before in Enoch and Elias, whome Tertullian cal∣leth New possessors of the resurrection: bycause they beyng in body and soule deliuered from corruption, were receyued into the kepyng of God.

[ 8] I am ashamed in so cleare a matter to spende so many wordes: but the readers shall contentedly beare this trouble with me, that no hole maye be open for frowarde and bolde wittes to deceyue the simple. The flyeng spirites wyth whome I nowe dispute, bryng forth a fained inuētion of their owne brayne, that at the resurrection there shalbe a creation of new bodies. What reason moueth them to thinke so, but bicause it semeth to them incredible, y^t a carion consumed with so long cottēnesse shold returne into his aūcient state? Therfore only vnbele••e is the mother of this opinion. But vs on the other side the Spirit of God eche where in the Scripture exhorteth to hope for the resurrection of our flesh.* 1.52 For this reason baptisme (as Paule witnes∣seth) is to vs a seale of the resurrection to come: and likewise the holy Supper allureth vs to the trust thereof, when we receyue with our mouth the Signes of spiritual grace. And truely the whole exhorta∣tion of Paule,* 1.53 that we geue our mēbres to be weapons vnto the obe∣diēce of righteousnesse, shold be cold vnlesse that were ioyned whiche he addeth afterward, He that hath raised vp Christ frō the dead, shall quicken also your mortal bodies. For, what should it profit to applie our feete, handes, eyes, and tonges vnto the seruice of God, vnlesse they were partakers of the frute & reward?* 1.54 Which thing Paul plain∣ly confirmeth with his owne wordes, sayeng: The body not to forni∣cation, but to the Lord: and the lord to the body. And he that hath rai∣sed vp Christ, shall also rayse vp vs by his power. More plaine are

those wordes which folow: that our bodies are the tēples of the holy ghost & the mēbers of Christ. In the meane time we see how he ioyneth the resurrection with chastitie & holinesse, as a litle after he sayth that the price of redemption perteineth also to the bodies.* 1.55 Now it were not resonable that the body of Paul, in which he hath borne the prin••es of Christ, & in which he honorably glorified Christ, shold lose y^e reward of the crowne.* 1.56 Whereupon also came that glorieng, We loke for the redemer from heauē, which shal make our vile body like fashioned to the body of his brightnesse. And if this be true, that we must by many afflictions entre into the kingdome of God,* 1.57 no reason suffreth to de∣barre the bodies from this entrie, which God both exerciseth vnder the standard of the crosse, & honoreth with the praise of victorie. Therfore of this matter there arose among the Saintes no douting, but y^t they hoped to be cōpaniōs of Christ, which remoueth into his owne persone al the afflictions wherewith we are proued, to teache that they bring life. Yea and vnder the law he exercised the holy fathers in this faith with an outward ceremonie. For to what purpose serued the vsage of burieng, as we haue already shewed, but that they should know that there is new life prepared for the bodies that are layed vp? Hereunto also tended the spices and other signes of immortalitie, wherewith vnder the law the darknesse of faith was holpen euē as it was by the sacrifices. Neither was that māner bredde by superstitiō, for asmuch as we see y^t the Spirit doth no lesse diligently reherse burialles than the chefe misteries of faith.* 1.58 And Christ commendeth that worke as a special worke, truely for none other reson but bicause it lifteth vp our eyes frō beholding of the graue which corrupteth & destroyeth all, to the sight of the renewyng. Moreouer the so diligent obseruing of the ceremonie whiche is praysed in the Fathers, sufficiently proueth y^t it was to them a rare & pretious help of faith.* 1.59 For neither would Abra∣hā haue so carefully prouided for the burieng place of his wife, vnlesse there had ben set before his eyes a religion and a profit hier than the world, namely y^t garnishing the dead body of his wife with the signes of the resurrection he might cōfirme both his owne faith & the faith of his household. But a clerer profe of this thing appereth in the exāple of Iacob,* 1.60 which to testifie to his posteritie y^t the hope of the promised land was not euen by death fallen out of his minde, cōmaunded his bones to be caried thether. I besech you, if he was to be clothed with a new body, shold he not haue geuen a fond cōman̄dement cōcerning dust y^t shold be brought to nothing? Wherfore if their authoritie of the Scripture be of any force with vs, there cā be required of no doctrine either a more clere or more certaine profe. For this euen children vn∣derstand by the wordes of Resurrectiō, & raysing vp againe, For nei¦ther can we cal it the Resurrection of that which is now first created, neither shold that sayeng of Christ stād fast,* 1.61 Whatsoeuer the Father hath geuen me, it shal not perish, but I wil rayse it vp in the last day. To the same purpose serueth the word of Sleping, which perteineth only to the bodies. Wherupō also burieng places were called Coeme∣teria▪ Sleping places. Now it remaineth that I speake somwhat of y^t manner of the resurrection.* 1.62 I vse this word, bicause Paul calling it a misterie, exhorteth vs to sobrietie, & bridleth the libertie to dispute like

Philosophers freely & suttelly of it. First we muste holde, as we haue sayd, that we shall rise againe in the same fleshe whiche we beare, as touchyng the substance, but the qualitie shalbe other. As when the same flesh of Christ whiche had ben offred for sacrifice, was raysed vp againe, yet it excelled in other qualities as yf it had ben altogether an other flesh. Which thing Paule declareth by familiar examples. For as there is all one substance of the fleshe of a man, and of a beast, but not al one qualitie: as all starres haue like matter, but not like bright∣nesse: so he teacheth that though we shal kepe stil the substance of our body, yet there shalbe a change, that the state of it may be muche more excellent. The body therefore, that we maye be raysed vp agayne, shal not perish nor vanish awaye: but puttyng of corruption, it shal put on vncorruption. But for asmuch as God hath al the elementes ready at his becke, no hardinesse shall hinder him, but that he may commaund both the earth & waters & fier, to rēder that which semeth to be cōsu∣med by them.* 1.63 Which also Esay testifieth, though not without a figure, where he sayth, Beholde, the Lord shal goe forth of his place, that he maye visit the iniquitie of the earth: and the earth shall discouer her bloud, and shal no more hide her dead. But there is to be noted a dif∣ference betwene them that haue ben dead long before, and those whō that daye shall finde aliue.* 1.64 For we shall not all slepe (as Paul sayth) but we shall all be changed: that is to saye, it shall not be of necessitie that there be a distance of time betwene death and the beginnyng of the seconde life: bycause in a moment of time, and in the twyncling of an eye, the sound of the trompet shall pearce, to rayse vp the dead vn∣corruptible, and with a sodeyne change to fashion agayne the liuing into the same glorie.* 1.65 So in an other place he comforteth the faythful whiche muste die: bycause they whiche shall then remayne aliue shal not goe before the dead, but rather they shall first rise agayne whiche haue slept in Christ.* 1.66 If any obiect that sayeng of the Apostle, that it is apointed to all mortalll menne ones to dye, it is easy to answere it with sayeng that when the state of nature is changed, it is a kinde of death, and is fittly so called. And therefore these thinges agree wel together, that all shalbe renewed by death when they shall put of their mortall bodie: and yet that it is not necessarie that there be a se∣ueryng of the bodie and the soule where there shalbe a sodeyne chan∣gyng.

[ 9] But here ariseth a harder question: by what right the resurrection whyche is the singular benefit of Christe is common also to the wic∣ked and the accursed of God.* 1.67 We knowe that all were in Adam con∣demned to death: Christ came the resurrection and lyfe. Came he to geue life to all mankinde vniuersally without choyse? But what is more agaynst reason, than that they should by their obstinate blinde∣nesse obteyne that which the godly worshippers of God do obteine by onely faith? Yet this remaineth certaine, that there shalbe one resur∣rection of iudgement,* 1.68 and an other resurrectiō of life, and that Christ shall come to seuer the Lambes from the Goates. I answer, that this ought not to seme strange, the likenesse whereof we see in dayly expe∣rience. We see that in Adam we were depryued of the inheritance of the whole worlde, and that we are by no lesse iuste reason debarred

from common foode, than from the eatyng of the tree of lyfe. Whense then commeth it to passe, that God doth not onely make his sunne to ryse vpon the good and euell,* 1.69 but also as touchyng the vses of this present lyfe, his inestimable liberalitie continually floweth forth to them with large plentuousnesse? Hereby verily we knowe that those thinges whiche properly belong to Christ and his members, doe al∣so ouerflowe to the wicked: not that it is their rightfull possession, but that they maye be made the more inexcusable. So the wicked do oftentimes finde God beneficiall, by more than meane proues, yea suche as somtime do darken all the blessinges of the Godly, but yet do turne to their greater damnation. If any man obiect, that the resur∣rection is not fitly compared to fadynge and earthly benefites: here also I answere that so sone as they were estranged from God the fountayne of life, they deserued the death of the Deuell, whereby they should be vtterly destroyed: Yet by the maruelous counsell of God there was founde a meane state that out of lyfe they mighte liue in death. No more absurditie ought it to seme, yf the resurrection hap∣pen to the wicked, whiche draweth them agaynst their willes to the iudgement seate of Christ, whome nowe they refuse to heare for their mayster and teacher. For it were a small peyne to be consumed awaye with death, yf they were not, to suffer punishment for their obstina∣cie, broughte before the iudge, whose vengeance they haue without ende and measure prouoked agaynst themselues. But although we muste holde that whiche we haue sayd, and whiche that notable con∣fession Paule before Felix conteyneth,* 1.70 that he loketh for the resurrec∣tion of the righteous and wicked: yet the Scripture oftentimes set∣teth forth election together with the heauenly glorie to the only chil∣dren of God: Bicause Christ proprely came not to the destruction, but to the saluation of the worlde. Therefore in the Crede there is made mention of the blessed life only.

But for as much as the Prophecie of death swallowed vp by vic∣torie, [ 10] shall then and not till then be fulfilled:* 1.71 let vs alwaye haue in mynde the eternall felicitie, the ende of the resurrection: of the excel∣lencie whereof, yf all thinges were spoken whiche the tonges of men where able to speake, yet scarcely the smallest parcell thereof should bee expressed. For howe so euer we truely heare that the kyngdome of God shalbe stuffed full with bryghtnesse, ioye, felicitie, and glo∣rie: yet those thynges that are spoken of are moste farre remoued from our sense, and remayne as it were wrapped in darke speaches, vntill that daye come when he himselfe shall geue to vs his glorie to be seene face to face.* 1.72 We know (sayth Iohn) that we are the chyldren of God, but it hath not yet appered. But when we shalbe lyke to him, then we shal see him such as he is. Wherfore y^e Prophets, bicause thei could by no wordes expresse the spiritual blessednesse in it self, did in a manner grosly portray it out vnder bodily thinges. But for as much as the feruentnesse of desire must w^t some tast of y^e swetenesse be kind∣led in vs, let vs chefely cōtinue in this thought, y^t if god do as a certaine fountaine which can not be drawen drie, cōteyne in him the fulnesse of al good things, nothing is beyōd him to be coueted of them y^t tend to∣ward

the soueraigne good and the ful perfection of felicitie: as we are taught in many places.* 1.73 Abraham, I am thy reward excedyng great. With which sayeng accordeth Dauid,* 1.74 The Lord is my portiō, the lot hath very wel fallen to me. Againe in an other place, I shalbe satis∣fied with thy countenance. But Peter pronounceth that the faithfull are called to this end, that they may be made partakers of the nature of God. How s•••• bicause he shalbe glorified in all his saintes, and shal∣be made wonderfull in them that haue beleued. If the Lord will en∣terparten his glorie, power, and righteousnesse with his elect, yea and will geue himself to them to be enioyed, and (which is better) will af∣ter a certayne manner growe into one with them: let vs remēber that vnder this benefit is conteyned all kinde of felicitie. And when we haue much profited in this meditation, let vs reknowledge that we yet staye beneth at the bottome of the rootes, if the conceiuyng of our minde be compared with the highnesse of this misterie. Wherfore in this behalfe we muste kepe sobrietie, least with howe muche greater boldinesse we shal flie vp on hye beyng vnmindefull of our owne smal measure, so muche more the brightnesse of the heauenly glorie ouer∣whelme vs. We fele also how the vnmeasurable gredinesse to knowe more than is lawfull, tickleth vs: from whense bothe triflynge and hurtfull questions do spryng from time to time: triflyng I call those of whiche there can no profit be gathered. But this seconde kinde is worse, bycause they whiche geue themselues to them, doe entangle themselues with pernicious speculations, and therefore I call them hurtfull. That whiche the Scriptures do teache, ought to be out of all dout with vs: namely that as God diuersly distributyng his giftes to the Saintes in this world, doth vnequally enlighten them, so the measure of glorie shal not be equal in heauē where God shall crowne his giftes. For neyther doth this belong indifferently to all whiche Paule sayth,* 1.75 Ye are my glorie and crowne in the daye of Christ: nor also that sayeng of Christ to the Apostles: Ye shall sit iudgyng the twelue tribes of Israell. But Paule (whiche knowe that as God en∣richeth the holy ones with spirituall giftes in earth, so he beautifieth them with glorie in heauen) douteth not that there is a peculiar crowne layed vp for him accordynge to the rate of his labors. And Christ, to set forth to the Apostles the dignitie of the office which they dyd beare, telleth them that the frute thereof is layed vp for them in heauen. So Daniel also sayth,* 1.76 But the wise shal shine as the bright∣nesse of the firmament, and they whiche iustifie many, as Sterres to the worldes ende and for euer. And yf a man heedefully consider the Scriptures, they doe not only promise eternall lyfe to the fayth∣full, but also speciall rewarde to euery one. Whereupon commeth that sayeng of Paule,* 1.77 The Lord render to him in that daye. Whiche the promise of Christ confirmeth, Ye shall receyue a hundred folde in the eternall life. Finally as Christ beginneth in this worlde the glory of his bodye with manifolde diuersitie of giftes, and encreaseth it by degrees: so he shall also make it perfect in heauen.

[ 11] But as al the Godly will receyue this with one consent, bycause it is sufficiently testified by the worde of God: so on the other side lea∣uyng crabbed questions, whiche they shall know to be a hinderance

to them, they will not passe their apoynted bondes. As for my part, I doe not onely priuately forbeare superfluous searchyng of vnpro∣fitable thinges, but I also thynke that I ought to beware that I do not whithe answeryng nourishe the lightnesse of other. Men hun∣gry of vayne knowledge doe aske howe greate shalbe the distance betwene the Prophetes and the Apostles, and agayne betwene the Apostles and the Martyrs: how many degrees Uirgins differ from maried folkes: finally they leaue no corner of heauen vnsearched. Then it commeth in their mindes to enquire to what purpose serueth the repairing of the worlde, sith the children of God shal nede nothing of all this so greate and incomparable plentie: but shall be lyke to the Angels, whose not eatinge is a Signe of the eternall blessednesse. But I aunswere y^t in the very syghte there shal be so great pleasant∣nesse, so greate swetenesse in the onely knoweledge withoute any vse, that this felicitie shall farre passe all the helpes wherwith we be now holpen. Let vs imagine oure selues to bee sette in the moste wealthy coaste of the worlde, and where we shall wante no ple••sure: yet who•• is there whome his sickenesse do not somtime hinder and not suffer to vse the benefites of God? Who is there whose course his owne intem∣perance doth not ofte breake in sunder? Wherevpon foloweth that a cleare enioying and pure from al faulte, although there be no vse of corruptible life, is the perfection of felicitie. Some goe further and aske whether drosse and other corruptions in metalles, bee not far from restoring and are contrarie to it. Whiche though in some respect I graunt them,* 1.78 yet I loke with Paule for the repairing of these faults which toke their beginning at sinne, towarde whiche repairing they grone and are in trauaile. Yet they procede further, and aske what better estate is prepared for man, sithe the blessing of issue shall them be at an ende. This knot is also easy to be loosed. Whereas the Scripture so honorably setteth out that kinde of blessyng, that is re∣ferred to the encreasces wherewith God continually draweth for∣ward the ordre of nature her marke: but in the perfectiō it is knowen that there is an other manner. But sithe the vnware are easily ta∣ken with allurementes, and then the maze draweth them in depelier, and at length when euery mans deuises please himselfe there is no ende of stryuyng: therefore let this be a shorte waye for vs, to be con∣tented with the glasse & darke speach vntil we shal see face to face. For fewe of a greate multitude care whiche waye they may go to heauen: but all do before their time couet to knowe what is done there. All be∣ing commonly sluggish & slow to enter into battells, do already paint out to themselues imagined triumphes.

Now bycause noe description canne matche the greuousnesse of the [ 12] vengeance of God vpon the reprobate,* 1.79 theyr tormentes and peines ar fygured to vs by bodyly things, namely by darkenesse, weping, gnas∣shinge of teethe, vnquencheable fyer, and a worme endlessly gna∣winge the hearte. For by suche manners of speache it is certaine that the Holy ghooste meante to trouble all oure senses wyth horror:* 1.80 as when yt ys sayde that there ys prepared from eter∣nitie a deepe Hell, that the nouryshmentes thereof are fyre and

much wood: that the blast of the Lord, as a streame of bremstone, doth set it on fier.* 1.81 As by such thinges we muste by holpen after a certaine manner to conceyue the miserable state of the wicked, so we ought chiefely to fasten our thought vpon this howe wretched a thing it is to be estranged from the felowship of God: and not that only, but al∣so to fele the maiestie of God so bent against thee, that thou canst not escape but be fast strayned of it. For first his displeasure is like a most violent fier, with touchyng whereof all thinges are deuoured and swallowed vp. Then, all creatures so serue him to execute his iudge∣ment, that they to whome the Lord shall so shewe his wrath, shal fele the heauen, earth, sea, and beastes, as it were with cruell indignation enflamed against them and armed to their destruction. Wherefore it is no small thyng that the Apostle pronounceth when he sayth that the vnbeleuyng shal suffer eternal punishmēt by dyeng from the face of the Lord,* 1.82 and from the glorie of his power. And so oft as the Pro∣phetes do caste vs in feare with bodily figures, although they speake nothing excessiuely for our dulnesse, yet they adde fore shewynges of y^t iudgement to come, in the sunne and the moone and the whole frame of the world. Wherfore the vnhappy consciēces do finde no rest, from beyng vexed and tossed with a terrible whirlewinde, frō felyng them∣selues to be torne in peces by God beyng angirly bent agaynst them, from beyng pearced and launced with deadly stinges, from trēbling at the lightening of God, and beyng broosed with the weight of his hand: so that it is much more ease to entre into al bottomlesse depthes and deuouryng pittes, than to stande one moment in those terrors. What and how great then is this, to be pressed with euerlastyng and neuer cessing siege of him? Of whiche thyng the .xc. Psalme contey∣neth a notable sentence: that although with onely sight he scat∣ter abrode all mortall men and bryng them to nought, yet his worshippers, howe muche more ferefull they are in the world, so much more he enforceth them and pricketh them forward loden with the crosse, vntill he be all in all.

Notes

• * 1.1

  ii. Ti. i.x. Ihon. v.xxiiii.
• * 1.2

  Eph. ii.xix.
• * 1.3

  Rom. viii xxviii, He••. xx.i.ii. Cor. v.vi Colos. iii.iii. T••••. ii.xii.
• * 1.4

  i. Peter: viii.
• * 1.5

  Colos. i.v.
• * 1.6

  Matt. vii.xxi.
• * 1.7

  Phil. iij.viii.
• * 1.8

  Ro. viii.xix.
• * 1.9

  Heb. x.
• * 1.10

  i. Cor. xv.iiii.
• * 1.11

  ij. Cor. iiii x.
• * 1.12

  i. Cor. xv.xiii.
• * 1.13

  Ps. xvi.x.
• * 1.14

  Phili. ii••••.xxi.
• * 1.15

  ••▪ Cor. xv.
• * 1.16

  Mat. xxvii ••••vi. and xxviii.xi.
• * 1.17

  Luk. xxiiij vj.
• * 1.18

  Act. i.iij.
• * 1.19

  i. Cor. xv.vi. Ihou. xvi. Act. ix.••••ii. Act. vii.lv.
• * 1.20

  Phi. iii.xx
• * 1.21

  Esa. xxvi xix.
• * 1.22

  Ps. lxviii, Iob. xix.xxv.
• * 1.23

  E••. xxxl••i.viii.
• * 1.24

  Ihon. v.xxvii.
• * 1.25

  •••• Tim. iiii viij.
• * 1.26

  Ec. ix.iiij
• * 1.27

  Ec. iij.xxi
• * 1.28

  Marc xii.xvi i. Luck. xx.xx.vi••. Ac. ii.viij.
• * 1.29

  Reue. xx.iiij.
• * 1.30

  ii. Pet. ••.xiiii. i••. Cor. v.••.
• * 1.31

  Hebr. xii.xxxi.
• * 1.32

  Luc. xxiii.xliii.
• * 1.33

  Act. vii.••ix. i. Pet. ii.xxv.
• * 1.34

  Matth. v.viii. & xxvi. Ioh. xii.••xxii.
• * 1.35

  Iud. i.vi.
• * 1.36

  ii. Cor. v•• i.
• * 1.37

  ii. Cor. v.••
• * 1.38

  ii. Cor. iiii x. i. Thes. v.xxiii.
• * 1.39

  i. Cor. vi.xv.
• * 1.40

  i. Tim. ii.viii.
• * 1.41

  i. Cor. v••.xx.
• * 1.42

  i. Cor. x••i.liii.
• * 1.43

  Ro. xiiii▪ xi.
• * 1.44

  Esa. xlix.xviii.
• * 1.45

  Dan. xii.
• * 1.46

  Matth. ••.xxviii.
• * 1.47

  Iohn. v.xxviii.
• * 1.48

  Ih. ii.xix.
• * 1.49

  ••. Cor. xv.xii.
• * 1.50

  Mat. xvii.iii.
• * 1.51

  Candidati, men clo∣thed in white, as were a∣mong the Romanes they that were su∣ters for or newly e∣lected into office.
• * 1.52

  Col. ii.x••.
• * 1.53

  ii. Cor. vi.ii••••. & vii. Ro. viij.xi
• * 1.54

  i. Cor. vi.xii. & xv.xix.
• * 1.55

  Gala. vi.xvi••.
• * 1.56

  Phil. iij.xxi.
• * 1.57

  Act. xiiii.xxii.
• * 1.58

  Mat. xxvi.x.
• * 1.59

  Gen. xxi••.iiii. & xix.
• * 1.60

  Ge. xivii.xxx.
• * 1.61

  Ieva. vi.x••••••••.
• * 1.62

  〈1 paragraph〉〈1 paragraph〉
• * 1.63

  Esa. xxvi.••••••.
• * 1.64

  i. Cor. xv.••i.
• * 1.65

  i. Thes. iiii.••v.
• * 1.66

  Hebr. ix.xxvii.
• * 1.67

  ••h. xi.xxv.
• * 1.68

  Mat. xxv.xx••••.
• * 1.69

  Matth. v.xlv.
• * 1.70

  Act. xx••••••••.xv.
• * 1.71

  Ose. xiii.xiiii. i. Cor. xv.liiii.
• * 1.72

  i. Ih. iii.ii.
• * 1.73

  Ge. xv.ii.
• * 1.74

  Ps. xvi.vi Psa. xvii.xv. ii. Pet. i.iiii.
• * 1.75

  i. Thes. ii.xix. Mat. xix.xxviii.
• * 1.76

  Da. xii.iii
• * 1.77

  ii. Timot. xiii.xiiij. Matt. xix.xxix.
• * 1.78

  Ro. viij.xxii.
• * 1.79

  Mat. viii.xii. & xxii.xiii. Mar. ix.xliii.
• * 1.80

  Esa. lxxii.xxiiii.
• * 1.81

  Esa. xxx.xxxiii.
• * 1.82

  i. Thes. i.ix.