The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.

The .xv. Chapter.

The texte.

Brethren, as pertaynyng to the Gospell which I preached vnto you, which ye haue al∣so accepted, and in the which ye contynue, by the which also ye are saued: I do ••ou to wyt, after what maner I preached vnto you, yf ye kepe it, except ye haue beleued in vayne.

BVt now because I heare say brethren, that some of you doubte of the rysynge agayne of the deade, of suche I meane, as through a pride in worldly knowledge styll remaynyng in them cannot yet herein bee persuaded, touchyng this article I neede to teache you no newe thynge but onely call to your remembraunce, the gos∣pell, whiche I fyrste taught you, and which ye once re∣ceaued, wherein hetherto ye continewe, and by meane wherof ye obtayne saluacion: insomuche, that it is bothe for me superfluous to teache you thesame agayne, whiche I once wel taught you, & for you also lytle honestie, inconstantly to fal backe from that, whiche ye once fauoured, speaciallye synce ye haue experience, that my prea∣ching of the gospel is a doctrine effectuall to saluacion. Now is this poynte, to beleue the resurrection of the dead, the chiefeste parte of the doctrine, of the gospell. Wherein ye ought so to be assured, that ye therof doubte not, on∣les ye haue gyuen credence thereto in vayne, as god forbid ye shoulde. For what auayled it to fauer and embrace the gospell yf ye denie the principall parte of thesame, that is to wete, that the deade shall lyue agayne?

The texte.

For fyrst of al I delyuered vnto you, that which I receaued: how that Christ died for our synnes, agreing to the scriptures: And that he was buried, & that he arose againe the thyrd day according to the scriptures: & that he was sene of Cephas, thē of the twelue. Aft••r that was he sene of mo then fyue hundred brethren at once of which many remayne vnto this day, & many are fallen aslepe. After that appeared he to Iames, then to al the Apostles.

Me thinketh ye should chiefly remember that thing which I fyrst taught you by mouth, and nowe reherse vnto you the same by wrytinge, being such also, as ye once receaued: which is, that the Lorde Iesus Christe dyed, and by hys deathe deliuered vs from synne, makyng a mendes for our offences as the scriptures many hundred yeares before sayed shoulde bee, that he,

should lyke a lambe, bee led to the slaughter, that through hys strypes he might heale our synnes, and by his death vpō the crosse raigne and suppresse the tyranny of the deuill. Besyde thys ye muste also beleue, that he not only verely dyed for you, but was also buried, and the thyrd daye rose agayne, which also was long before prophecied, in the darke sayinges of prophetes, to thentent ye should the better beleue, when that is done in dede, whiche god by holy men promised should be. For this speaketh O see: after two dayes, and the thyrd day will we ryse againe, and lyue in the syght of hym. Againe, Dauid thys wyse speaketh: thou shalt not leaue my soule in hell. And be∣cause ye should more stedfastly beleue, besyde thys I taught you also, howe after that he was rysen agayne, he shewed hym selfe playnly and euedentlye to many, fyrst to Cephas, then to the twelue, after that was he sene of more, than fyue hundred brethren gathered al together. And lest any might doubt of the trewth of this history, of all thys noumber many are alyue euen vn∣tyll thys daye, and some are dede. After this was be sene of Iames, whiche was called brother of the Lord, and was fyrste byshope of Hierusalem. Then was he sene of all the disciples, not only of the twelue, whiche were fyrste called apostles, whiche name was after deriued into many.

The texte.

And laste of all he was seue of me: as of one that was borne out of due tyme. For I am the leaste of the Apostles, which am not worthy to be called an Apostle, because I persecu∣ted the congregacion of God. But by the grace of God, I am that I am. And hys grace whiche is in me, was not in vayne: but I laboured more abundauntly then they all: yet not I: but the grace of God which is with me. Therfore, whither it were I or they, so we preache, and so haue ye beleued.

And last of al was he sene of me, as of an vnseasonable borne apostle, which after the full tyme was at the laste, lyke an vnperfite chyld, rather caste, than wel borne. I complaine not, because I laste sawe the Lord, but coumpte it a greate matter, that I deserued to se hym. For I am the leaste of the apostles and vnworthie to be called an apostle, because I persecuted the churche of god, whome the apostles stablysh. Vnworthy therfore was I euen asmuche as at laste to be chosen into the felowshype of thapostles, but the fre good∣nes of god vouchsaued to gyue me this honoure, notwithstandyng I de∣serued it not, so that whatsoeuer I am, al is of hys goodnes, and not of my deseruynge. And I suffered not hys grace in me to be either idle or baraine. For albeit in order of time I be laste, yet in preaching of the gospel am I not behynde thē, but haue laboured more, than any other of the apostles, which I saye, leste for thys any myght lesse esteme myne authoritie, because I was laste chosen to bee an apostle. Howebeit this labor of myne, I vouche not as myne, but gyue al to goddes goodnes, by whose helpe all was wrought. To retourne therfore to the matier, whether in preachyng the gospell theyr authoritie bee more, or myne, it lytle forceth, sure is it, that we with one assent preache one thinge, and that, whiche we with one assente preached, that beleued ye, as a sure and an vndoubted doctrine. We alwaye teache one thinge: this remayneth, that ye lykewyse continewe in one beliefe, not nowe doubting agayne of that, wherupon ye were once agreed.

The texte.

If Christ be preached how that he rose from the dead: how saye some among you, that there is no resurreccion of the dead? If there be no rysing agayne of the dead: thē is Christ not rysen agayne. If Christ be not ryse agayne, then is our preachyng in vaine, and your fayth is also in vayne, ye and we are founde false witnesses of God. For we haue testifyed of God, howe that he raysed vp Christ: whom he raysed not vp, yf it bee so that the deade

ryse not agayne. For yf the deade ryse not a gayne, then is Christ not rysen agayne. If it be so, that Christe rose not agayne, then is your fayth in vayne, and ye are yet in your synnes. Therfore they which are fallen aslepe in Christ, are perysshed. It in this lyfe onely we be∣leue on Chryste, then are we of all men most miserable. But nowe is Christe rysen from the dead, and become the fyrst frutes of them that slept. For by a mā came death, and by a man came the resurreccion of the dead. For as by Adam all dye: euen so by Chryst shall all bee made alyue: but euery manne in his owne order. The firste is Christe, then they that are Christes at hys commynge. Then cometh the ende, when he hath delyuered vp the kyng∣dome to God the father, when he hath put downe all rule and all auctoryte and power.

Yf by all the apostles wytnesses it hath been, and is styll preached, that Christe the prince and author of resurreccion is rysen agayne from deathe, what malapertnes is it, that among you some saye, that there is no resurrec∣cion of the deade? For yf there be none, then foloweth it, that not so muche as Christ hym selfe is rysen agayne. For to what purpose is it, that oure heade and capitayne shoulde ryse, but to go before, and prepare the resurrection of vs his members, openyng the way to vs all? And yf Christ be not rysen, cer∣taynly vayne is our preaching, vayne is also your belefe and truste. And yf we be certaynly perswaded, that Christe is rysen agayne, aswell perswaded and beleue must we, that we shall ryse agayne, for whose restoring to lyfe he rose. Yf we ryse not, this foloweth, that bothe you and I haue not only loste our labors, I in preachyng, ye in beleuyng, but are also founde wrongful a∣gaynst god, of whome we falsly reported, that he raysed Christe from death, whome he raysed not, as he in dede raysed him not, yf other dead menne ryse not againe. For either muste ye beleue bothe, or deny bothe, because that of the heade and members there is but one resurreccion. Yf the deade ryse not, for whose sake Christe rose, then Christe hymselfe rose not. And yf Christe rose not, vayne was your belefe, that he is rysen, and in vayne beleued ye, that through a truste and confidence in him ye were made free from synne. Wherupon it also foloweth that ye are styll subiecte to your former synnes, nor hath baptisme, wherby we in the meane season through Christ spiritual∣ly ryse agayne from syn, wrought anythyng in vs. They also, whiche haue dyed with this truste, and with this hope haue paciently suffered cruel mar∣tyrdome and death, are vtterly goen for euer, yf there be no hope of resurrec∣cion. And yf all oure hope conceaued of Christe reache no further, than for the terme of this present lyfe, we be not onely wretched people, but also more miserable than they, whiche to Christ are straungers. For they yet haue af∣ter a sorte the pleasures of this present lyfe, wheras we are both here in trou∣ble for Christes name, and shall after this lyfe haue no rewarde, yf we ryse not body and soule agayne. But god forbyd, that any manne to his owne destruccion haue any suche fonde belefe. But rather yf ye beleue that Christ is rysen agayne, as euery godly manne dothe, therof foloweth necessaryly, that we shall also ryse againe. For in hym began resurreccion, whiche shall in vs bee made perfyte: and as he takyng agayne his bodye vpon hym rose from deathe, so shal we bothe bodye and soule ryse agayne, leste other∣wyse the heade myght bee deuyded from his members. He as prince and capitayne fyrste rose agayne, as the fyrste fruites of all suche, as dye with hope to ryse agayne.

He began resurreccion, other straighte folowed, as companyōs of the lordes resurreccion, and we in time to come shal folowe them. For it is not to be doubted, but that he wyll lykewise doe in all his members, as he hath done not onely in hym selfe alreadye, but also in many holy menne. For we muste by imaginacion conceaue two bodyes, one subiecte to deathe, whiche be∣ganne in Adam, another apoynted to lyfe immortall, whiche had his begin∣nyng in Christe. Therfore as at the begynnyng through one mannes synne deathe entred, whiche being as it were from the heade deriued into the mem∣bers rageth and infecteth all menne: so by one manne, whiche was vtterly free from all synne, came in resurreccion of the dead. For throughe only A∣dames offence all we that descended of hym, are subiecte to deathe: and throughe Chrystes only innocencie, all suche shalbe restored to lyfe immor∣tall, as haue desearued to bee ioyned into hys bodye. All shall ryse agayne, but yet euery manne in his order: the fyrste of all is Christe, then suche as cleaue vnto Chryste, as the partes of the bodye cleaue vnto the heade, of whome, a certayne, goynge out of theyr graues, rose with Christe, and the reste shall all ryse at hys laste commyng. And when the resurreccion of the whole body is done and paste, then shall nothynge remayne, but an ende of thys worldly alteracions, whiche shal not bee before the vtter abolyshment of y^• tyrannye of death, what tyme Christe as a victoriouse conquerour shall delyuer vp a quiet and a peasyble kyngdome to god his father, to whome by subduyug his enemies he restoreth his dominion: and after that he hathe dryuen awaye vtterly from hys whole bodye, and brought to nought, all the power, rule, and authoritie of his aduersaries.

The texte.

For he muste raigne tyll he haue put all this enemyes vnder hys feete. The last enemy that shalbe destroyed, is death. For he hath put all thynges vnder hys feete. But when he sayth all thynges are put vnder hym, it is manyfeste that he is excepted, whiche dyd put all thynges vnder hym. When all thynges are subdued vnto hym, then shall the sonne also hymselfe be subiecte vnto hym, that put all thynges vnder him: that God maye be all in al. Elles what do they, which are baptised ouer the dead, yf the dead ryse not at all? Why are they then baptised ouer them, yea, and why stande we allwaye then in ieoperdye? By oure reioysyng whiche I haue in Christe Iesu oure Lorde, I dye dayly. That I haue fought with beastes at Ephesus after the maner of men, what auauntageth it me, yf the dead ryse not agayne? Let vs eate and drynke, for to morowe we shall dye. Be not ye deceaued: euell woordes corrupte good manners. Awake truely out of slepe, and synne not. For some haue not the knowledge of God. I speake this to your shame.

For so long necessary is it, that the sonne shoulde labor and trauayle a∣bout the recouery of the kyngdome to god his father, vntyl that he haue vt∣terly subdued all hys enemies, and so treade them downe vnderneyth hys feete, that there bee no rebellion at all, nor feare of euyll. Through synne deathe raigneth, and through death, y^• deuyll. When synne is extinguished, then shall deathe raigne no longer. And albeit in thys lyfe we to our power labour about it, yet shal we not fully haue it, vntyll that by the laste resur∣reccion, al the power of death shal be quite abolyshed, when our laste enemye of all, whiche moste stubbernly rebelled, shall bee vanquished for euer. For by thys waye hathe the father decreed, that all thynges shall become subiecte vnto hys sonne, as it is wrytten in the psalmes: thou haste put all thinges vnder hys feete.

But when scripture sayeth, that all thynges shalbe vnder the fete of the sonne, it is not to be vnderstanden that the sonne shall only possesse that

kyngdom the father being excluded: for the kingdom of the father and the sonne, is all one kyngdom. This new and peculiar kyngdom, wherin there shalbe no rebellion of synfull desyres against the will & pleasure of God, the father recouereth vnto himselfe by his sonne, which he in such sorte v∣seth with his sonne in cōmon, that nethlesse in the father the authoritie re∣mayneth, as in him, of whom the sonne receiued the same kingdom, which is in suche sorte fully and wholy the sonnes, that yet the father loseth no∣thyng, synce of both there is but one will. And then when all thinges shal∣be subiecte to the sonne, then shall the sonne selfe, wholy, that is to saye, with his bodye misticall, yelde and submitte hymselfe to the father, by whom as chiefe doer, al thinges became subiecte to the sonne, that thence∣furth no not in the members shall there any thing be lefte, whiche shall to Christe be contrarie: but that the whole sonne shall consente with the fa∣ther, of whom as of the first begynner, al thinges shall depende, to whom as chiefe doer, all men shall geue thankes for all that euer in any tyme and place hath been well done. Nowe wheras I long synce taught you this, and ye lykewyse learned the same, what meaneth this, that some no we doubt a freshe, whether the dead shall liue againe? Wherof if there be no hope, vayne is their labour, which albeit more supersticiously, thā godly, in steade of the dead receyue baptisme, fearyng leste suche one, as dyed without christenyng, shall not ryse among ryghteouse people. And to a∣uoyde thys, they prepare one, which in steade of the dead maye aunswere, that he beleueth, and desyreth baptisme. These mennes fayth I allowe, but their doynges I allowe not. For as it is folyshnes to thynke that a∣nother mans baptisme helpeth the dead, so beleue they truely and well, there shall a resurreccion be. For yf they thought, that the dead mā should nomore ryse againe, neuer would they for his sake be so careful. Yea & we our selfes do folishly, which for Christes doctrin dayly put our life in ieo∣pardie, if after such greuous tormētes no reward folow. Nor are we on∣ly in ieopardie, but also in maner dye dayly, by that we oftetymes stād in some new ieopardie, nor are dispached with one kinde of death. And as in this my saying I lye not, so may I alwaies glory in this reioysing, which I haue through Iesus Christ our lorde, to whose glory turne al the mi∣series, which we suffer. Wheras amōg the Ephesiās for Christes gospel I suffered so much trouble, y^t I could not chose, but fyght w^t be astes, as one most surely apointed to dye, what profite was there in, or what gay∣ned I therby, if the dead ryse not again? What madnes is it without com∣pulsion to sustaine so many troubles, if assone as a mā is once dead, it no∣thing force, howe he hath lyued? Yf we after our death be paste all hope, what remaineth there, but y^• we, as the wicked persons spake in Esai, di∣strusting the promises of y^• life to come, & measuring all the whole state of blysful life by worldly commodities, say: let vs eate & drinke, for to mo∣row we shal dye. That we toke in thys lyfe, that and nothyng els is our owne, for after death we be nothing. The philosophers or false Apostles syng suche songes in your eares paraduenture, but beware leste with theyr tales they deceyue you, and bryng you into a perylouse erroure, alwayes remembring, what was truly sayd of a certaine poete of yours: euyll woordes corrupte good maners. Of idlenes and wanton lyuyng

groweth this distruste, whyles some knowing their owne enormities, deny that there shall any resurreccion be: in suche blyndenes of synne are they which lyue wyth out regarde of godly lyfe. But awake ye through the study of ryghteousnes, leauing your pleasures, leste ye fal with other into the greate ieopardye of distrust. For albeit there be some amonge you, whiche swell and are proude of their worldely wysedome, yet are they ignoraunt of the hyghest parte of wysedome, in that they knowe not God, nor beleue that by his might the dead can be restored to life againe, not with standing his almyghtie power: nor yet remembre, that it is an easyer thing to restore that, whiche is decayed, than of nothing to make somewhat. This tell I you, not of any displeasure, but to the entente ye should for shame hēcefurth nomore geue eare to such, as labour to make you beleue such folishe and deuilishe poyntes.

The texte.

But some man wyll saye: howe aryse the dead? with what body shall they come? Thou foole, that whiche thou sowest is not quyckened, excepte it dye. And what sowest thou? Thou sowest not that body that shalbe: but bare corne (as of whete, or of some other) but God geueth it a body at his pleasure, to euery sede his owne body. All fleshe is not one maner of fleshe: but there is one maner of fleshe of beastes, another of fishes, and another of byrdes. There is also celestiall bodyes, and there are bodyes terrestriall. But the glory of the celestiall is one, & the glory of the terrestriall is another. There is one maner glo∣ry of the Sunne, and another glory of the Moone, and another glory of the starres. For one starre differeth from an other in glory. So is the resurrecciō of the dead. It is sowen in corrupcion, it ryseth againe in incorrupcion. It is sowen in dishonour, it ryseth againe in honour. It is sowen in weakenes, it ryseth again in power. It is sowen a naturall bo∣dy, it ryseth again a spiritual body. There is a naturall body, and there is a spirituall bo∣dy, as it is also wrytten: the fyrst man Adam was made a lyuing soule, and the last Adam was made a quickenyng spyrite. Howbeit, that is not fyrste whiche is spirituall: but that whiche is naturall, and then that whiche is spirituall. The fyrste manne is of the earth, erthy: the seconde manne is the Lorde from heauen (heauenly.) As is the erthy, suche are they that are erthy. And as is the heauenly, suche are they that are heauenly. And as we haue borne the image of the erthy, so shal we beare the image of the heauenly. This say I brethren, that fleshe & bloud cannot inherite the kyngdome of God. Neither doeth corrupcion inherite vncorrupcion. Beholde, I shew you a misterie. We shall not all slepe: but we shall all be chaunged, and that in a momente, in the twinkling of an lye by the last trompe. For the trompe shall blowe, and the dead shall ryse incorruptible, and we shalbe chaunged. For this corruptible muste put on incorrupcion, and this mortall muste put on immortalytie. When this corruptible hath put on incorrupcion, and this mortall hath put on immortalytie: then shalbe brought to passe the saying that is wrytten: Death is swa∣lowed vp in victory: Death where is thy styng? Hell where is thy victory? The styng of death is synne, and the strength of synne is the lawe. But thankes be vnto God whiche hath geuen vs victory, thorowe our Lorde Iesus Christe. Therfore my deare brethren, be ye stedfast and vnmouable, alwayes ryche in the worke of the Lorde, for as muche as ye knowe, howe that your labour is not in vayne in the Lorde.

But now synce it is certaine, that a general resurrecciō shalbe, some curi∣ous persō wil aske: after what sort shal it be, & in what kind of bodies shal men rise? synce the bodies, whiche we now haue, are tourned into ashes, & earth, or into some other thing more vile. Thou foole, which maruailest, howe God can once doe in renyuing bodies again, that nature dayly wor∣keth in a sede cast into the grounde. Thou sowest a drye dead sede into the earth, & there agayne thesame beyng putrified semeth to dye, & so finally growyng out of the earth, as it were, lyueth agayne and groweth, nor coulde thesame in any wyse lyue agayne, onlesse it be fyrste dead and buried. But nowe groweth the sede vppe in another fourme, that it had,

when it was cast into the earth. Into the earth is cast a lytle, vyle, blacke and drye grayne, which beeng by continaunce of tyme putrified there, in due season groweth vp, and becommeth fyrst a tender grasse, and then a stalke, and so at the laste an eare. Of all whiche three there appeared none in that small grayne, which thou before dydest cast into the earth. Euery sede hath his power, which, when it is growen vp, appeareth, so that it may now seme vtterly to be an other, where thou in dede knowest it to be the same, saue that it is chaunged into a better forme. Seest thou not, of a lyttle kernell, howe greate a tree groweth? howe myghtye a stemme there is, howe the rootes spreade, howe large boughes, what a noumbre of braunches, howe pleasaunte blosomes, and plentefulnes of fruyte there is? Of all which there was nothyng, when thou dyd cast that sealye small kernell into the grounde. And yet at that tyme all these thinges didest thou hope for, vpon trust conceiued of y^• workes of nature▪ and darest thou not vpon trust of Gods almyghtye power surely looke for the lyke to be done by God? A kernell it was, that thou sowedste, and not a tree, and yet geueth God to that kernell once quickned, a body, suche as his pleasure is, which geueth euery kynde of sede a speciall property, that wheras all growe agayne, yet haue they not in all poyntes thesame forme they had before. And after lyke sorte is it in all kyndes of beastes, wherof euery one hath his seueral sede, so that of euery seed euery beaste can not be engendred. And though this to all beastes be commen to haue a fleshy body, yet is there betwixte one flesh and an other no small diffe∣rence. For the flesh of men is of one maner, and the flesh of beastes, fyshes and byrdes is of another. Lykewise also though such creatures, as lacke lyfe, be called bodies, yet is there a diuerse forme in heauenly bodies, and in earthly, as in stones, water and earth. Yea and as there is of heauenly bodyes one beautie and comlynes, and of earthly an other, euen so a di∣uersitie is there among the heauenly bodyes them selfe. Fyrste nether is there lyke glory and bryghtnes of the Moone, with the sōne, nor of other starres with the Moone, and briefly euen the verie starres selfe in bright∣nesse diffre one from another, for all are not as bryght as the day starre is. Lykewyse at the resurrection all men shall ryse with theyr owne bo∣dyes, but yet in an vnlyke glory, without doubte as it shal please God to gyue them, and as they in this lyfe haue deserued. For the vngodly shall rise in one fourme & the good in an other. Among them also that are good, euerie one, as he hath in this lyfe vsed hymselfe, so shal he excell other in the gloriousnes of his new bodye. Yet generally all good men shall haue a muche more actiue bodye, than was that, which they by death forsoke. And as it is in nature to couer the seed vnder the earth, the same is in the matier of resurrection, the buriall of the deade bodye. And that whiche in the seede is growyng agayne, is in the bodye rysyng agayne. And as in the one, that is muche better, which groweth vp, than was that, which was caste into the earth: euen so here, albeit it be thesame bodye, that ryseth agayne, yet is it farre vnlike. There is sowen as it were a grayne into the earth, a body subiect to corruption, but thesame shall ryse againe without all corruption. There is hydden in the earth a vyle body & loth∣some, but there shall ryse againe a body both gloriouse and honourable.

There is buryed a bodye, whiche euen when it lyued was weake, but it shall ryse agayne full of power and myght. There is buryed a bodye, which albeit were alyue, yet were it grosse and heauye, and by the reason of that bourdaynouse to the soule, gouernour of the same, but there shall ryse agayne not a naturall, but a spirituall bodye, whiche shall to the soule be no let, whither soeuer it moue. For this is a difference of bodies also, one is naturall, whiche hath neede of meate and drynke, and is we∣ryed with labour, whiche is diseased, whiche with age weareth awaye, which with his grosse and fautie instrumentes, ofttimes letteth the intent of the soule, which by reason of froward desyers oftentimes prouoketh to vyce, to whome yf the soule be obedient and geue ouer, the same is as it were tourned into the body, and groweth out of his nature into fleshe: another is spirituall, which being in this lyfe by lytle and lytle purged from sensual appetites and desiers, and after by resurrection renewed a∣gayne, is in maner transfourmed into the nature of the soule, to whom it by godly desyre applyed it selfe: that as oure soule obeyng the spirite of god is rauished and in maner transformed into him: so maye our bodyes beyng▪ obedient vnto the soule be pourged, and shakyng of his grossenes be purified into such a body, as is very lyke to the soule. This grosse and earthly body receiued we of our first father Adā, which as he was made of earth, so was he subiect to earthly desiers. But there is an other secōde Adam, not somuche the begynner of our natiuitie, as of our resurrection, which as he hath an heauenly beginning, so was he fre from al infeccion of earthly desyers. And so reade we in Genesis: The fyrste man Adam was made to lyue through y^• benefite of the soule, but yet so, that the soule be∣yng as it were bound to the grosse body should do nothing, but by bodily instrumentes, or at the leaste by some material meane. But after him was geuen a seconde Adam, which as he was conceaued by the holy gost, so should he geue lyfe to his, not this grosse lyfe, whiche we haue in many poyntes common with beastes, but a spirituall and a heauenly lyfe. By Christ therfore are we repayred in al poyntes into a better state. For that thing, whiche is in time firste, is also in substance more grosse, and that by the order of nature. We nowe beare about with vs a naturall bodye, and in tyme to come we shall haue a spirituall bodye. As the grosse parent of our stocke went before, so folowed Christ the begynner of a newe genera∣cion. And what sorte of one the earthly parent was, suche are his posteri∣tie, that is to saye, men gyuen to earthly desyres. And agayne what kynde of one the heauenly Adam was, such are they, which are borne agayne in hym, that is to wete, wholy delyted with heuenly thinges. For we must for this state begyn that here, which we intende herafter per∣fitely to enioye. As before baptisme in vngraciouse maners we resemblyd the nature of our fyrst father, so being borne agayne vnto Christ through baptisme, we muste nowe in heauenly lyfe resemble oure heauenly father. And yf we this do not, neither shall we be here partes of Christes bodye, nor in tyme to come gloriously ryse agayne. In deede admitted are we in∣to the kyngdom of god: but this I tell you brethren, that flesh and bloud, that is to say, men of the first generacion cannot come to the enheritaunce of the kyngdome of God: nor the lyfe whiche is with synne corrupted,

shall haue the inheritaunce of lyfe immortall. And because ye shall be ig∣noraunt of nothyng apertaynyng to the maner of resurreccion, beholde I tell you a misterie. We shall not all dye, for the laste daye shall peraduen∣ture fynde some of vs alyue, but yet shall all we be chaunged to the glory of immortall lyfe, whiche here after a sorte abstayning from the infeccion of synne through godly conuersacion, beginne the immortal lyfe to come. This chaunge shal not be made by lytle & lytle, as we see natural thinges chaunged, but in a minute & twynkling of an iye, at the sounde of the laste troumpe. For the troumpe shall blow, at the voyce wherof suche as then are dead shall ryse immortall. And we, whiche shall at that day be found alyue, beyng sodaynly chaunged shall lyue after an other sorte, that is to say, as they doe, which are rysen again. For necessary it is, that before we perfitly possesse the kingdom of heauen, we vtterly put of al earthlynes, and that this our corruptible body be made incorruptible, and this our mortal body become immortall. When this is so, than shal that verely be perfourmed, which the Prophete O see foreseing sayth, reioysing at the vtter destrucciō of death▪ death is swalowed vp through victory. Where is now death thy styng▪ o hell where is thy victory? The sting of death is sinne, & the strength of sinne is the lawe, which by occasion geuing prouo∣keth vs to sinne. When the law is taken away, the power of sinne is faynt and feble, when sinne is taken awaye, the power of death ceaseth, by rea∣son that the styng is taken awaye, wherwith she is wounte to stryke vs. Vnable were we vtterly to fyght against such violent aduersaries, were it so, we had no strength but our owne: thankes therfore be geuē to God, which hath caused, that if we wil, we may wynne this gloryous victory through Iesus Christe our Lorde, whiche for our sakes with his death ouercame death, and toke vpon hym to purge our synnes. Therfore my dearly beloued brethren, synce it is certaine, that the resurreccion shalbe, and synce it is knowen what blysse & glory men shall enioy therby, which yet no man shal receiue, but such as here, by forsaking sinne, and by godly liuing begynne it, doubte not of that ye haue once beleued, nor suffer your selfes with the talking of vngodly persons to bemoued from your right receyued fayth, but rather apply continually to profite in such thynges, as may bryng you into Gods fauoure, that ye become euery day better than other, preparyng your selfes agaynst the resurreccion to come. Nor shrynke ye to take paynes, assuryng your selfes, that through Christes helpe for transitorie labours ye shall receyue ioyes without ende.

Notes

• For yf the deade ryse not againe, thē is Christ not rysen a∣gayne.
• By out reioysing whiche I haue in Christe Ie∣su out lorde I dye dayly
• All fleshe is not one ma∣ner of flesh.
• The fyrste manne is of the earth earthly.
• Death is swalowed vp in victo∣rie. &c.