The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

The xv. Chapter. Of the Resurrection.

THE entitle of the resur∣rection of the flesh is ve∣rie hardlie beléeued; bi∣cause it is a thing ••atre from mans reason. But a sure persuasion thereof comprehendeth manie principall points of the christian faith, which be verie necessarie vnto sal∣uation. And they that are fullie and firmelie set∣led in their minds of the resurrection, doo pro∣uide well for themselues against the last houre. For they, which being at the point of death, doo assure themselues of the blessed resurrecti∣tion, cannot choose but depart ioifull and chéere∣full out of this life. But contrariewise, they which wauer in this article, are then in great disquietnesse: they are vexed, they storme, and knowe not certeinelie whither to turne them. Further, this persuasion dooth comfort vs; when by death we loose our kinsfolks and fréends. So did Paule teach the Thessalonians. Besides this, we are hereby armed against persecutions, and hard chances, which we must suffer for the faith∣full confession of the name of Christ. For what is it that martyrs will not patientlie abide, when they knowe for a certeintie, that a most happie life shall be restored vnto them? Moreo∣uer, the remembrance hereof maketh vs to haue temperance in estimation: for we easilie for∣beare vnlawfull pleasures, when we assuredlie trust, that we shall haue true and perfect plea∣sures giuen vs, both of mind and bodie. And if this article be abolished, manie principall points of religion are ouerthrowne. Paule faith in the first epistle to the Corinthians; If the dead rise not againe, Christ is not risen. Which is most ab∣surd, for then he should euen to this time be de∣teined in death: which is not conuenient for God, nor for the redéemer of mankind. And if he be not risen, neither did he trulie die: otherwise he should be deteined by death. Whervpon they, which denie the resurrection of the dead, affirme, that Christ did not verelie die: neither will they, that he had naturall, but phantasticall flesh

onelie; that is to saie, he died in shew and out∣ward appéerance.

2 Séeing therefore a disputation of the re∣surrection of the flesh is so profitable and neces∣sarie; we shall for good cause stand the longer vpon it. First, if it be demanded why GOD did institute the same, two reasons may be brought: first, that he might trulie and perfectlie make happie his elect; for true happines cannot be obteined in this life, bicause no humane acti∣ons, neither contemplatiue, nor actiue, can be counted exquisite and perfect. For as concer∣ning knowledges, there be a great manie more things which we knowe not, than which wée knowe. Which Socrates perceiuing, said; that This one thing he knew; namelie, that he knew nothing. Further, those few small things that we knowe, we haue a verie scant and slender vnderstanding of them. Neither may we af∣firme this of naturall things onelie, but of those also which are opened vnto vs by the spirit of God. Wherefore Paule said; Now we knowe in part, and prophesie in part, and we now see as through a glasse, and in a darke saieng. We be of weake memorie, and manie times our me∣morie faileth vs. Who remembreth all things that he hath read, that he hath learned, that he hath taught and determined? The knowledges which come later to mind, exclude the former: as one naile is driuen out with another, and as in the course of waters, the latter driueth a∣waie the former. And whereas the knowledges of things doo consist either in inuention, or in teaching; what one of manie is found to be ex∣cellent at inuention? And verie manie are vn∣apt and vnméet to learne. Wherefore, as tou∣ching things contemplatiue, we are of small happinesse in this world.

Also in matters of practise, there is great want in vs, séeing either we liue vnhonestlie, or else in honest actions we be verie farre wide from perfection. For our vertues are maimed and vnperfect; therefore we cannot drawe out of them anie perfect and absolute actions. There happen moreouer perturbations, or affects of the mind, which drawe vs to and fro, so as we cannot altogither be inclined to doo those things which be right. Yea and from the bodie it selfe, which is fraile and brittle as glasse, manie in∣conueniences doo come. For if it be touched with diseases (which are growne to such a num∣ber as they haue gotten the vpper hand of the physicians art) if it be wounded, if it be torne, if it be fired, if it hunger and be pressed with mise∣ries and calamities; finallie, if it be ill handled with penurie and beggerie, how can it other∣wise be, but the mind will be mooued, troubled, and gréeued? These, and manie other things doo sufficientlie shew, that we are past all hope of absolute felicitie, while we liue in this world.

3 This haue diuers men noted, and therfore haue referred the inioieng of perfect happinesse to another life: but they thought, that the same must onelie be attributed vnto the soule; yea and they iudged, that the bodie, if it should be re∣uoked, would be an impediment thereto. And with this error was infected Marcion, Basilides, the Valentinians, the Manicheis, and such other pestiferous sects; who affirmed, that there were two beginnings of things; namelie, a good god and an euill. And séeing they thought the euill god to be the author of visible creatures, they said also, that he was the maker of the bodie and of flesh; and that therefore the soule being seue∣red from these things after death, should be hap∣pie: and that there should be no néed of them to be restored againe, which doo hinder and not fur∣ther felicitie. The same opinion had they, which thought that the soule is ioined to the bodie, as a mariner is coupled to the ship, and as a thing moouing vnto that which it mooueth: and there∣fore they affirmed, that it would not come to passe, that the soule after this life shuld be ioined againe vnto his bodie. For euen as the ship∣man, or they which mooue and put forward anie burdens, when they be rid of their businesse, and haue gotten wealth inough, doo not returne a∣gaine to their former labors: so did they thinke, that soules being once put awaie from the la∣boursome gouernment of bodies, should not re∣turne againe. But they erre excéedinglie: for the soule must not so be adioined to the bodie; for it is the forme and perfection thereof, and of both being ioined togither is made one person. So then, there is left remaining in soules after death a vehement disposition to take vnto them their bodies againe. Which Plato séemed not to be ignorant of, nor yet Pythagoras; for either of them said, that There is a passage of soules frō one bodie into another. For (as they would haue it) soules after death are remooued into other bo∣dies. And bicause they returned not to the selfe∣same againe, that was rather said to be an alte∣ration of place, than a resurrection.

4 But what maner of resurrection soeuer they haue appointed, which haue taught, that af∣ter the great yéere, or perfect reuolution of the heauens, all things shalbe restored as they now be: so that thirtie six thousand yéeres hence, we shall become euen the same, both in number, and in verie déed that we now be; so that I my selfe shall teach in this place, you sitting here, in such sort as I now teach, and you being pre∣sent. The reason of this opinion is astronomi∣call. For they will haue it (as Ptolome taught) that that highest or be of the heauens compre∣hendeth in it thrée hundred, thrée score, and six degrées; and that euerie starre doth euerie hun∣dred

yéeres, passe ouer one of those degrées: whereby it should come to passe, that after thir∣tie six thousands yéeres, euerie starre should returne to the point from whence it was loosed, and began his motion. And séeing the state or situation of the celestiall bodies was then, euen in the same maner that it was from the beginning; they thinke, that all things shall re∣turne to the same forme, in which they then were. I knowe there were some of them, which prolong this restitution of all things, not to six and thirtie, but to fortie thousand yéeres: how∣beit, this their reckoning is not allowed.

But ridiculous and vaine is each opinion, and is confuted by Aristotle; who affirmeth earnest∣lie, that it can not be, that the things which perish and decaie in the meane time, should returne to the verie selfe same in particularities, whatso∣euer space of time you will admit in the meane season. Howbeit, these men might lie without controllment: for who can reprooue them after thirtie six thousand yéeres; especiallie, séeing from the beginning of the world, vnto this daie, six thousand yéeres are not yet finished? I passe it ouer, that such a kind of deuise is repugnant to the truth, bicause the resurrection of the dead dependeth not of celestiall bodies, nor of starres, nor of degrées of the firmament; but vpon the will of the high GOD. Besides this, the holie scriptures doo shew, that by the last resurrection, eternall life shall be giuen vnto them that be dead; so as they shall die no more. But such a life cannot be loked for of celestiall bodies. More∣ouer, the blessednes of saints would not be firme and stedfast; when they should consider, that they must be thrust foorth againe vnto the same trauels and miseries, which they suffred before, whiles they were héere. Wherfore men haue ve∣rie much erred touching the resurrection of the dead. And among the Hebrues were the Sadu∣ces, who beléeued, that there were no spirits, and denied the resurrection of the dead. At this daie also there be Libertines, which make a iest at it: and the resurrection, which is spoken of in the scriptures, they onelie referre vnto the soules. And in the time of Paule, there liued Hymenaeus & Philetus, who affirmed, that the resurrection of the dead was euen then past; whose doctrine (as the apostle saith) was like a canker that hath a wide fret: for the minds of the vnlearned are ea∣silie corrupted with such peruerse opinions.

5 An other reason, for the which God will restore the life of the bodies of them that be dead, dependeth of his perfect iustice, the which is not in this life declared. Where we sée, that for the most part the wicked doo florish in power and dignities; and that they be gentlie vsed: but on the other side, that godlie and honest men be hardlie intreated, and be in danger of most gréeuous displeasures: which things (vnlesse there shuld remaine an other hope) might séeme to be vniust: neither also would it be iustlie doone, if the soule onelie should be either blessed, or tormented with punishments, séeing it hath had the bodie with it a companion in executing of actions, as well good as bad. Therefore it is méet, that togither with the bodie, it should haue experience both of ioies and paines, séeing it did all things by the same.

The Rabbins among the Iewes, for the te∣stifieng héereof, deuised a fable, saieng; that A certeine mightie and rich man planted him∣selfe a garden of most noble kinds of trées, which did beare verie excellent fruits: and lest it shuld be robbed, he appointed kéepers for the same. And bicause it behooued to take héed vnto the kéepers themselues, he appointed two, which were so made, as the one did perfectlie sée, but yet so lame, as he might not in anie wise be able to go: the other was in déed able to go, but was blind. When the Lord of the orchard was gone, the ill kéepers began to consult among them∣selues, about eating of the fruits. The blind man said; I in verie déed lust after them, but I sée not: the criple said; I sée them, but I am not able to come at them. After long talke they agréed, that the blind man should stoope downe and receiue the criple vpon his backe, who hauing his sight, directed the blind man with his hand: wherefore they, being both ioi∣ned togither, came vnto the trées, and fulfilled their lusts with those fruits; according to their owne desire. The lord of the garden returned, and espieng the harme that was doone, blamed the kéepers. The lame man excused himselfe, that he could not come to the trée: and the blind man said, that he might not sée the fruits. Then the owner, when he knew their sleight and shift; Ye haue (saith he) ioined your labours togither, wherefore I also will ioine you againe, and will punish you togither. Therefore he bound them togither againe, and by beating and striking them, punished them both togither. So, saie they, dooth the case stand in a man: the soule in déed knoweth, vnderstandeth, & perceiueth; but it can not take anie outward worke in hand by it selfe. Certeinlie the bodie of it selfe is a sense∣lesse thing, neither dooth it perceiue. The which neuerthelesse being mooued, & stirred vp by the mind, is a fit instrument of th outward actions. Which being so, both reason & iustice requireth, that they should be againe ioined togither after death, for receiuing of punishments & rewards.

6 These things are spoken generallie. And now comming to the matter, we will diuide this treatise into certeine principall points. [ 1] First, we will bring the reasons, which séeme to hinder and gainsaie the resurrection of the flesh.

[ 2] Secondlie, we will search out what is the na∣ture thereof. [ 3] Thirdlie, whether by humane rea∣sons (and that by such reasons as are probable) it may be prooued and confirmed. [ 4] Moreouer, we will bring testimonies out of the holie scrip∣tures, as well of the old as of the new testa∣ment, whereby it shall be prooued, that the same must in anie wise be looked for. [ 5] Afterward we will intreat of the causes thereof. [ 6] Ouer this, some things shall be spoken of the conditions and qualities of them that shall rise againe. [ 7] And last of all shall be confuted the arguments of them, which séeme to persuade, that there shall be no resurrection. And those arguments will I first of all recite; yet not all, but those onelie, which I shall iudge to be of most importance, by the confutation whereof, others may easilie be dissolued.

[ 1] 7 First Porphyrius said, that All bodies must be auoided, for atteining to the felicitie of the soule; bicause they hinder, and further not the contemplation and knowledge of God, wherein consisteth our felicitie. By which there séemeth to be affirmed, that soules can not perfectlie be made blessed, if they should be coupled againe to their bodies. [ 2] Further, this can not be, that when the bodies are alreadie dissolued, and are gone into ashes, they should returne to their first ele∣ments, or to the first substance of their nature. [ 3] Besides, it happeneth sometimes, that a man is eaten of a woolfe; a woolfe, of a lion; a lion, of the fowles of the aire, which afterward become the meat of other men: therefore, the flesh of the first man might not be discerned from the flesh of the latter men. [ 4] Moreouer, this will the more plainlie appéere, if we consider of those Anthropophagi, being men that féed vpon mans flesh: whereby it commeth to passe, that the substances of humane bodies, by that kind of meanes, are mingled. Wherefore, if there shall be a resurrection of the dead, vnto which men shall those fleshes be attributed? To them that eat, or to them that be eaten? [ 5] We sée also in nature, that it is taken for an impossibilitie, that one and the same indiuisible thing should be re∣stored to number, when it hath perished. And therefore was generation appointed, that at the leastwise, by procreating like things in kind, or∣der might be continued.

[ 6] To this, in death, when the soule is taken a∣waie from the bodie, not onelie the things acci∣dent therevnto are destroied, but the essentiall beginnings also, wherby a man is made; name∣lie the bodie, and also certeine parts of the mind, as is the power of nourishing and féeling, which can not be had without the bodie. [ 7] Besides this, if anie quantitie be sundred, it is no more one in number, but they be two quantities. And a mo∣tion that surceaseth, if it be begun againe, it may be in kind the same that it was; but in number it shall be distinguished from the first. For who is it, that when he shall haue walked a mile, if he stand at rest for a while, and afterward returneth, can affirme, that his latter walke is the verie same that was before? And this is not onelie perceiued in quantitie and motion, and in things that happen; but also in qualities and formes. For if a man inioie health, and doo fall into a sicknesse, the first health doubtles is gone: but if so be he afterward recouer, the health that happeneth is not altogither the same that the first was. In like maner, if bodies, with all the things belonging vnto them, are to be restored, all the humors, haires, and nailes shall be gi∣uen againe, and the heape will be monstrous. But if all these things shall not be restored, but a certeine of them, there can be no reason made, whie rather one sort than an other shall be giuen againe.

8 There be moreouer in the holie scriptures manie places, which are against resurrection; if they should be weied as they appéere at the first sight. In the 78. psalme it is written, that God did after a sort chasten the Iewes in the wilder∣nesse, but that he would not vtterlie powre out his wrath vpon them: bicause he remembred (saith Dauid) that they were but flesh, and as a spirit that passeth awaie, and commeth not a∣gaine. But if so be that the soules returne not againe, there is no resurrection. Also it is said in the 114. psalme; The dead shall not praise thee, ô Lord. And if the spirits of them that be dead, doo not celebrate the praises of God; and that they which be departed, shall not declare things: there shall be no resurrection. And in the same psalme it is written; All the whole heauens are the Lords, and the earth hath he giuen to the children of men. If heauen belong not vnto men, but that they must dwell vpon the earth, and therein must come to their end, there is no resurrection to be hoped for.

And Salomon, in the third chapter of Ecclesi∣astes writeth, that There is all one end both of man and of beasts. For as the one dooth die, so dooth the other: yea they haue both one maner of breath. And who knoweth (saith he) whether the breath of the sonnes of men ascend vpward, and the breath of beasts downeward? And in the 14. of Iob it is written; that it is not so with man, as it is with trées or plants. For these, when they be cut off, are woont to sprowt and to shoot foorth againe: but man, when he is dead, returneth not. Againe, it is said, that this resurrection shall be vniuersall. But Daniel, in the 12. chapter séemeth to describe the same to be particular; Manie (saith he) which now sleepe in the dust, shall rise againe. But he would not haue said [manie] if they should all be raised vp.

Yea, and it is written in the psalme; The vn∣godlie shall not rise in iudgment. And it is méet, that séeing by Christ, the dead are to be resto∣red; they onlie should obteine this benefit, which shall be ioined vnto Christ. Wherevpon it fol∣loweth, that the vngodlie, which are strangers vnto Christ, shall not be raised vp. These are the reasons, which are woont to be obiected against those, which affirme, that there is a resurrection.

[ 2] 9 Now let vs come to the second point, in searching out what may serue to the nature and definition of resurrection. And we will begin at the etymologie of the word. It is called of the Gréeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: in the composition of which word, the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the verie same thing that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, which signifieth Againe: as if it were ment; That which was fallen to stand vp againe. Therefore Damascen writing of this matter saith, that Resurrection is the second standing of the dead. And the Hebrues called the same Thechijath hammethim; for Chaia is, To liue. Wherefore it is euen as if they had said; The quickening of the dead. And bicause Com among them is To rise, thereof they deriued the noune deriuatiue Thekum hammethim; that is, The rising of dead men, Also among them there is found Cuma. And of the verbe Amad, which signifieth, To stand, they haue deriued some noune of this kind. Perhaps also they haue other words of this signification, but these are more accustomed, and more commonlie vsed among the Rabbins. Touching the Latin name we will consider afterward.

10 As to the matter. Resurrection belongeth to the predicament of action. And whereas in actions two things are chéeflie to be considered; namelie, the dooer, and the subiect it selfe, into which the action is powred by him that dooth. The efficient cause of this action is God; for that no cause in nature, nor power in anie creatures can be found, which is able to bring to passe the resurrection: as afterward in place conuenient we shall declare. Action in verie déed is manie waies distinguished. One is naturall, as gene∣ration, corruption, increasing, diminishing, al∣teration, and such like. And there be also other actions, which belong to practising knowledge; as to build, to paint, to plough, to cast mettall. And other actions, which haue respect vnto the will, that is, to mans choise: such be the works of vertues and vices. Againe, actions are distin∣guished, that some be oeconomicall (that is, per∣teining to houshold gouernement) others be po∣liticall, & others be ecclesiasticall. But resurrec∣tion taketh place in no part of these distinctions: for all these things, which we haue rehearsed, af∣ter a sort are reuoked vnto nature. But the re∣surrection of the dead is an act altogither be∣yond nature. Wherefore it shall be reckoned a∣mong those things, which doo excéed and surpasse the force of nature.

11 Now resteth for vs to consider of the sub∣iect, wherein it is receiued. And vndoubtedlie it is no other thing that is raised vp but man, which was by death extinguished. But man (as all men knowe) consisteth of two parts; to wit, of the soule and of the bodie. So as it must be considered, whether resurrection perteine to the bodie or to the soule. To speake properlie: bo∣dies doo rise againe, and not soules; for that is said to rise againe, which fell when it had stood vp. But soules die not togither with the bodie, but remaine aliue: and therefore, séeing they fell not, they shall not rise againe. And that soules remaine aliue after they be separated from bo∣dies, the holie scriptures doo shew: for Christ said vnto the apostles; Feare ye not them which kill the bodie, but the soule they cannot kill. But if soules should be extinguished, togither with the bodies, they which destroie the bodie, would also destroie the soule. Ouer this, Christ said vn∣to the théefe; This daie shalt thou be with me in paradise: which would not haue béen, if the soule had perished with the death of the bodie.

And when the death of the rich man and of La∣zarus is described in the gospell, it is plainlie e∣nough expressed, what becommeth of men after death: for Lazarus was caried by the ministerie of angels, to the bosome of Abraham: but the rich man to the torments in hell. There be also other testimonies agréeable vnto this saieng, but let these be sufficient at this time. That re∣surrection is to be attributed vnto bodies, Ter∣tullian also taught in his 5. booke against Marci∣on, and in his booke De resurrectione carnis: and saith, that manie things doo rise, which before fell not, as herbes, plants, and such like; but none is said to rise againe, but such as fell first, when they had stood before. And he argueth from the proprietie of the Latine toong, which maketh a difference betwéene Surgere and Resurgere, [the one signifieng To rise, and the other, To rise a∣gaine.] And he saith, that Cadauer, a dead bodie, was so called à Cadendo, of falling: wherefore he affirmed, that the resurrection is not of soules, but of bodies.

12 Moreouer, it must be noted, that the resur∣rection of the dead is a certeine new birth. For euen as in the first birth a man is brought foorth consisting both of bodie and soule; so in the re∣surrection which is a second natiuitie, he shall be repaired againe. In the 19. chapter of Matthew it is written; In the regeneration, when the sonne of man shall sit in his maiestie. In déed the regeneration (as concerning the soule) begin∣neth now, but it shall be then performed, as tou∣ching the bodie: so as it is a certeine new gene∣ration. Which I therefore saie, least it should be

estéemed for a creation, the which is not doone of things that be extant, but of nothing. Howbeit, it is not alwaies taken after this sort in the di∣uine scriptures. Wherefore the soule shall re∣turne, and of hir being shall impart vnto the bodie, euen as it did before death: and shall not onelie giue a being therevnto, but it shall bring therewith all the properties of man, and shall communicate them therevnto. In déed there shall be some diuersitie, but yet not as concer∣ning the essentiall beginnings: onlie the things accidentall shall be changed, the which may be altered, notwithstanding that one and the selfe∣same subiect still remaine. For others be the qualities and affections of children, and others of yoong men, and old men: yet is the person all one, and euen the same man, both in childhood, in youth, and in age. Thus then we may define the resurrection of the dead; namelie, that It is a new coupling togither of the soule vnto the bodie, by the might or power of God, that men may stand wholie in the last daie of iudgement, and may receiue rewards or punishments, ac∣cording to the state of their former life. By this definition all the kinds of causes are expressed. The forme is the Coupling togither of the soule and the bodie: the which also is doone so soone as men be borne, and therefore is added New or Doone againe, namelie after death. The effici∣ent cause is shewed, when we affirme, that it shall be doone By the might and power of God. The matter is the Soule and the bodie, which shall againe be ioined togither. The end also is, That at the last iudgement it may be determi∣ned of the whole man.

13 Furthermore, it must be considered, that there is no small difference betwéene the death of man, which goeth before the resurrection of the dead; and that death, whereby brute beasts doo perish. For the death of man is called a separa∣tion of the soule from the bodie. For albeit that the bodie doo perish, yet dooth the soule still re∣maine aliue: which hapneth not in brute beasts, whose death is destruction of mind and bodie both togither. Wherevpon that which Salomon saith in Ecclesiastes, that The end of man and of beasts is all one, is not true, vnlesse it be vn∣derstood generallie; that is to wit, that death happeneth to both: but the kind of death is not all one, both in the one, and in the other. But of the sentence brought by Salomon, shall be spo∣ken afterward: I made mention of it now, bi∣cause we may vnderstand, that euen as be∣twéene brute beasts and men, is giuen a sundrie respect of death; so, if resurrection also should be granted to them both, the forme of the same should not be all one. Wherefore, although it be said of the bodie, and not of the soule, that it shall rise; yet without the soule, the resurrection shall not be: for the same must of necessitie be present. But yet it may after some sort be said of the soule, that it shall rise againe in two respects. First, that euen as through death it ceaseth to forme and direct the bodie; and in this respect after a sort to die: so on the other side, when it returneth to forme and direct the same, it may as touching these things be said after a sort to rise againe. An other cause is, that euen the soules are said to fall: so as if it be his propertie to rise againe which hath fallen, they also, séeing after a sort they fall, may be vnderstood to rise.

Therefore Paule said vnto the Colossians; If ye haue risen togither with Christ, sauor ye of things that be from aboue. Now is there anie doubt but he speaketh of the resurrection of soules? For they as yet liued, to whom he wrote. Vnto the Romans also he saith; If Christ be ri∣sen by the glorie of his father, so walke ye also in newnesse of life. And vnto the Ephesians; Rise from the dead, rise, and Christ shall illumi∣nate thee. And in the booke of Ecclesiasticus, the second chapter; Shrinke not awaie from God, that ye fall not. Againe; He that standeth, let him take heed he fall not. And vnto the Ro∣mans, as touching the not iudging of an other mans seruant, it is written; He standeth or fal∣leth to his owne maister. Séeing therefore, that all these places are referred to soules, it séemeth, that both falling and resurrection belong vnto them. These things are true, but yet it must be vnderstood, that in the holie scriptures there is put two sorts of resurrection; namelie, a former and a latter. In the first, we rise in the soule from sinne; but in the latter, the bodie is resto∣red. Now at this time we speake of the latter; therefore said we, that the same is proper vnto the bodie. And euen as in that former, the soule riseth againe, and not the bodie: so in the latter the bodie riseth, and not the soule.

14 These two sorts of resurrection we ga∣ther, not onelie out of the booke of the Apoca∣lypse, where they are pronounced blessed, which haue their part in the first resurrection: but we learne it also out of the Gospell of Iohn, where in the fift chapter both are ioined togither in one place. First, Christ spake there of the former re∣surrection, when he said, The time commeth, and now is, when the dead shall heare the voice of the sonne of God, and they that beleeue it, shall liue. That these words belong vnto the first resurrection, it sufficientlie appéereth, in that he saith; The time will come, and now is. But there is no man will saie, that the houre of the latter resurrection was then present. So as then he ment, that those dead should liue againe, if they beléeued in the sonne of God, who for their sinnes were destitute of the spiri∣tuall life of soules: of whom Christ said in an

other place; Let the dead burie their dead. And vnto the Ephesians it is written; When ye were dead in your offenses and sinnes. And vnto Ti∣mothie it is written of widowes; She that is trulie a widowe, continueth still in praiers, and supplications before the Lord: but she that li∣ueth in worldlie pleasures, she is dead while she yet liueth. Vndoubtedlie before iustification by faith, we are all dead in originall sinne; or else in those sinnes, which we of our owne accord haue added by our choise, and we haue altogither néed of this resurrection from death. But betwéene the first resurrection and the latter, there is ve∣rie much difference; bicause the first belongeth vnto the elect onelie, and vnto them which shall perpetuallie be made blessed: but the latter be∣longeth vnto all, as well miserable as blessed. Of the which resurrection Christ added in the same place of Iohn, saieng; And maruell ye not, for the time will come, when they that be in their graues, shall heare the voice of the sonne of God, & shall come foorth: they that haue doone well, into the resurrection of life; and they that haue doone ill, into the resurrection of iudge∣ment. Here there is mention made of graues, that is, of sepulchres. Further he saith, The time will come, and said not, that it is alreadie come. Wherefore, as there is appointed a first and se∣cond death, so is there also appointed a first and second resurrection. But we (as it hath béene al∣readie said) doo onelie intreat at this present of the latter.

15 Thus it hath béene shewed, that the resur∣rection of the dead, is an action of those kind of things, which consist of miracle, and not of na∣ture. He then that shall demand, whether it be naturall; we will answer him after this ma∣ner. As touching the forme, the which I said is a ioining togither of the soule with the bodie: the name of naturall is not to be refused; for it is a∣gréeable to the nature of man, that the soule should be ioined to the bodie. But if we consider of the efficient cause, and of the meane: those things doo vtterlie go beyond nature. Whereby it commeth to passe, that we may easilie answer to the third point of this treatise, wherein it was demanded; Whether, for the resurrection of the dead, there might be naturall reasons giuen, and demonstrations made. After this maner, I saie, séeing the thing it selfe passeth all the power of nature; there can no reasons be made for this kind. In déed there be some reasons of force great enough: but if they be diligentlie ex∣amined, they be probable arguments; yet re∣specting the nature of things, they be not neces∣sarie. And to make the matter more plaine, we must vnderstand, that demonstrations are two fold. For there be some which resolue their que∣stions into principles, which be knowen by themselues at the first sight in the nature of things: but there be verie few reasons of this kind, so as a certeine few onelie can be shewed in the Mathematicals.

Other there be, which although they consist not of propositions knowen at the first, and by themselues; yet the propositions, whereby they conclude, may resolue into those things which be verelie and of themselues knowen. And a∣gaine, there be certeine arguments, which con∣sist of true and necessarie principles; but yet not euident in that science which vseth them: but such as are shewed and trulie knowen in a higher and more woorthie facultie. This kind of science is commonlie called Subalternum, that is, which succéedeth by turne. For a Musician sheweth and concludeth some things of harmo∣nie and sounds, which he shewed and made out of certeine principles in Arythmeticke: which kind of argument is demonstratiue, yet to him that knoweth both the sciences; namelie, Aryth∣meticke and Musicke. But to him that is onelie a Musician, it cannot be called a demonstrati∣on; séeing thereof is made no resolution into principles that be knowen at the first, and by themselues. Euen so is it in the reasons concer∣ning resurrection of the dead. Manie reasons for the same are brought of naturall propositi∣ons, the which be verie probable: but if the prin∣ciples of them be examined, naturall men, and such as onelie respect the nature of things, shall not be conuinced, bicause they cannot sée a reso∣lution vnto supernaturall causes, the which may prooue a conclusion, and constantlie approoue the same. But godlie men, when they referre these propositions vnto the word of God, and in their resolution fortifie and confirme them thereby, they haue them for demonstrations, which in déed procéed not from naturall knowledge, but from faith, which altogither dependeth of diuine Oracles.

16 But by what waies the philosophers, and they which leane onelie on naturall reason, doo set themselues against the reasons, which are drawen foorth of naturall principles, must now be declared. And now to begin with those rea∣sons, which séeme to haue more strength than the rest. First, they saie, that A thing vnperfect is not capable of perfect felicitie; But the soule be∣ing separated from the bodie, is maimed & vn∣perfect; Therefore the soule, for obteining of feli∣citie, must be againe ioined to the bodie. This ar∣gument the philosophers answer two maner of waies: for either they would saie, that the part which is pulled from the other, is vnperfect; for∣somuch as it receiueth some benefit and perfec∣tion from that other: but that this is the nature of the soule, that it giueth hir good things to the bodie, when as yet it receiueth nothing of it, ei∣ther

of perfection, or profit; therefore the absence of the bodie is no hinderance to the 〈◊〉〈◊〉 felicitie of the soule. Or else they would a•…•…der, that vn∣to the perfect blessednes of the ••oule, it is suffici∣ent, that the last good thing be present with it, whereby it perfectlie vnderstandeth the same, and dooth imbrace it with singular delight: and that the bodie is not néedfull therevnto. But to the faithfull, the reason that is brought is confir∣med by the scriptures, bicause there they learne, that soule & bodie togither are cast by God into hell: but if he doo so as touching punishments, it followeth, that he doth so as touching towards.

[ 2] Another argument is framed after this sort; Whatsoeuer shall be against nature, is not per∣petuall; But it is against the soule of man, that it should continue seuered from the bodie: but it continueth, séeing it is immortall, and falleth not togither with the bodie. And as it is a natu∣rall thing vnto it, to be the forme of the bodie; so is it against the nature thereof to be seuered from the same. If this cannot be perpetuall, there remaineth nothing else, but that it be a∣gaine vnited to the bodie. Vnto this reason first the Ethniks would saie, that that which is taken for a certeine and euident thing, is vnto the light of nature obscure; namelie, that the soule after death remaineth and is immortall: for no∣ble philosophers, not a few, iudged farre other∣wise. Yea, and by verie learned men; to wit, Tertullian; and Gregorie Nazianzen, it is ascri∣bed vnto Aristotle himselfe, that he thought the soule of man to be mortall. And Alexander A∣phrodysaeus, no meane Peripatetike, was of this opinion. And Auerroes taught in the Schoole of the Peripatetiks, that There is onelie one hu∣mane intelligence, which by conceipts is adioi∣ned vnto euerie man. Wherefore this princi∣ple that is assumed; to wit, that the soule after death remaineth vncorrupt, séeing it is a doubt, and dependeth not of things, which of them∣selues be knowne and euident in the nature of things: the argument that is builded therevp∣on, staggereth, and cannot be counted firme.

For Auicenna in his Metaphysicks faith, that The soule is therfore ioined to the bodie; bicause through the outward senses, it may procure vn∣to it selfe both inward knowledged and scien∣ces of things, which when it hath once obteined, there is no néed to resort againe to that coniun∣ction. Others confute this reason more subtilie; saieng, that it is against nature, not to be con∣tinuall, when the originals of the restitution thereof remaine in the nature of things. But if these are vtterlie abolished, restitution is not to be looked for. And that which they haue al∣ledged, they set foorth with an indifferent plaine similitude; A trée (saie they) being cut off, lieth along against his nature; which neuertheles is restored, if the roots remaining be quicke; bi∣cause it springeth and groweth againe but if the roots be altogither plucked vp, the destructi∣on shall be perpetuall. Whereby they affirme, that the soule, being pulled awaie from the bo∣die, doth sufficientlie vnderstand, that in the na∣ture of things there is no more extant the begin∣nings of this coniunction to be made againe; and that therefore it is not affected with the de∣sire thereof, bicause the chéefe of our will is not carried to things impossible. Thus wido•…•… Ethniks answer to the reason that is brought. But the faithfull vse the same reason, & comfort themselues, in confirming it 〈◊〉〈◊〉 of the word of God; whereby the immortalitie of our soule af∣ter death in confirmed: & frée power of vniting it with the bodie is granted to be in God.

[ 3] 17 The third reason is woont to be drawne from the iustice of God, which must render pu∣nishments and rewards for those things, which be owne in this life by the bodie: for bicause it cannot séeme iust, that séeing these two, the soule and the bodie being ioined both togither, did ei∣ther right or wrong, onelie one of them should either be punished or rewarded. Hereto the phi∣losophers would answer, that it appéereth not to them, that the world is so gouerned of God by iustice that rewardeth and punisheth; as it hath consideration of euerie particular person, in gi∣uing to ech one either rewards or punishments. Perhaps they would grant, that as touching the firme and constant motions of the heauens, there is a certeine prouidence: so would they al∣so doo, as touching the preseruation of kinds: but they would denie it to be had as concerning euerie particular. Further, they would adde, that there be rewards and punishments enow vsed in those verie actions good and euill: for in well dooing, there is a woonderfull ioifulnesse of conscience, which excelleth all outward rewards. And againe, in dooing wickedlie men are woon∣derfullie vexed: neither can they escape the but∣cherie of conscience, which is miserie and vnhap∣pinesse enough for the punishment of them.

At length they would affirme, that it is suffici∣ent, while the soule it selfe either receiueth re∣wards, or suffreth punishments: and that there is no néed, that these things should be doone vnto the bodie; bicause it is not the principall cause of actions, but onelie the instrument. And there may be a similitude brought of artificers, vnto whom onelie is giuen a reward, if they haue made a faire web, or built a faire house: but vn∣to the instruments, which they vsed, either in weauing or in building, there is no recompense made. The which instruments receiue not the same punishment or losse, if the worke haue in successe: Neither will anie man breake a poiso∣ned pot, bicause some haue perished by drinking

out of the same; especiallie if it shall be a preti∣ous & beautifull vessell. Neither doo men breake or cast awaie the sword, wherewith anie man is slaine; forsomuch as these be instruments, but not speciall causes. Howbeit, wrath is sometime so outragious, as cups enuenomed are broken, and swords cast awaie. Wherefore, séeing both the one thing and the other may be, and some∣time dooth happen; the argument will be proba∣ble, but not necessarie.

But as concerning that, which belongeth vn∣to instruments, it séemeth that there must be a distinction made; to wit, that some instru∣ments are conioined, and some disseuered. Doubtlesse, the bodie is an instrument of the soule; but is ioined vnto it: so as it is no mar∣uell, if it beare awaie with it both punishment and profit. For we sée, euen while we liue here, that the hands are cut off, that the eies of wic∣ked men are put out. Notwithstanding all this, it must not be forgotten, that this reason, which is taken of the iustice and iudgement of God, is not generall: bicause infants also shall be raised vp, who for all this shall not haue néed to yéeld a reckoning of the works, which they did by the bodie. But yet Paule séemeth to confirme this argument, saieng in the 15. chapter to the Co∣rinthians, when he had confirmed the resurrec∣tion of the bodies; Therefore my beloued bre∣thren, be ye stedfast and constant, abounding in euerie good worke, knowing that your labour shall not be vnprofitable before the Lord. But labour is common, as well to the mind, as to the bodie: therfore profit shall redound to them both. And this kind of argument well-neare all the fathers vsed. I haue alreadie declared those, which were of the greatest force: now will I come to other arguments, which are more fée∣ble; wherein is perceiued no proofe of resurrec∣tion, but a certeine shew of the same.

[ 4] 18 Daies (saie they) doo dailie as we sée passe awaie and returne; but in verie déed yesterdaie is not the same in number with this daie. Also there is brought a similitude of herbs and trées; these things séeme in the winter season to be dead, but when the spring-time commeth, they bud forth againe, they be garnished with leaues, they put foorth flowers, and lastlie bring foorth fruit. But it must be vnderstood, that they were not vtterlie dead in the winter season: for there remaineth life still in them, although it laie se∣cret. But therevnto it might be answered, that the life also of man, after death, is not vtterlie taken awaie; bicause it still remaineth in the soules that be aliue. And certeinlie Paule in the first epistle to the Corinthians, the 15. chap∣ter, vseth after a sort this reason, and sheweth, that after corruption, reuiuing is obteined, while he saith; That which thou sowest, is not quicke∣ned, vnlesse it first die. He thereby also sheweth the varietie of conditions of new fruit, when the séed is first throwne: for thou (saith he) doost sowe a graine of wheate, or some other séed: God gi∣ueth a bodie to it, as pleaseth him. Then, if often∣times there happen a renewing in creatures; what shall be doone vnto man, who is of much more value before God, than are trées or haie? For all those things were made for man.

[ 5] They borrowe also a similitude from the bird of India, which is called a Phoenix, the which is properlie described by Lactantius, in what sort she dieth, and is renewed. [ 6] Also there be testimo∣nies taken from the Sibyls, by whom the resur∣rection of the dead is confirmed. [ 7] And least anie¦thing should want, there are woond in the in∣uentions of the poets; who saie, that Hippolytus and Aesculapius were in old time raised from the dead. And so they saie that these men for this cause fabled of such things; bicause this opini∣on of the resurrection was taught in old time by the fathers, the which by these is transformed, or rather deformed by their fond verses. Howbeit, this is not necessarie; bicause not all things, which they feigned, were inuented and taught by the godlie fathers: for they wrote and fabled certeine things of the Centaures, Harpies, and Chimeras, which were neuer deuised by the god∣lie. [ 8] Besides this, there is brought in the image of sléepers, the which is common with vs. When a man sléepeth, he ceaseth from actions, he wal∣keth not, he dooth nothing: the same being after∣ward awaked, returneth straitwaie to his for∣mer busines. And the similitude is allowed by a forme of spéech vsed in the scriptures, which cal∣leth death a sléepe: and dead men they call slée∣pers. [ 9] Againe, the vnbeléefe of men is reprooued, who mistrust, that the bodies of men shall from corrupt ashes be restored againe: [ 10] séeing they perceiue oftentimes, that of corrupt and putri∣fied matter, sundrie kinds of beasts are brought foorth; to wit, mice, moles, frogs, and worms: and out of the caues of the earth are manie times gathered most orient pretious stones. And who séeth in séed, those things which in pro∣cesse of time are reaped thereof? [ 11] For the séed of liuing creatures, is as it were a drop or trickle of an vnshapen humor, wherin may not appéere either hands, féet, eares, eies, head, and other such like.

[ 12] And to speake of the berrie of the vine, it hath so verie small and slender a bodie, as it can scarselie be fastened betwéene two little fin∣gers. In what part of the same are the roots and the bodies of the roots, and the intricating of the branches? Where are the shadowes of the vine leaues? Where is the beautie of the clusters? And whereas it is but a verie drie séed, yet from thence dooth come presses abounding with the

most plentifull liquor of wine. These things doo dailie come to passe in nature. Wherefore we must consider, that how often as bodies must be put into sepulchres; so often is the séed of the re∣surrection committed to the furrowes, to be re∣newed againe. [ 13] Some of the dead haue béene rai∣sed vp againe by the prophets, by Christ, & by the apostles: yea and it is reported of some godlie men, which restored brute beasts vnto their for∣mer life. It is written of Syluester, that he resto∣red to life a dead bull. [ 14] And they say that Saint German called to life his asse that died, and a calfe which his familie had eaten. But thou wilt saie, that these things be forged: I will not de∣nie it; for manie things are mingled among the liues of the saints, which although they should be granted to be true, yet must we not of necessitie yéeld, that those brute beasts were restored to the same quantitie, for it might be, that not the ve∣rie same, but their like were represented. Yet can I not saie, that this were vnpossible to be doone by the power of God; for he that made man of nothing, is able out of doubt to renew those things. Gregorie, in his sixt treatise of his mo∣rals, wrote, that it should be euident vnto all men, that it is much more hard to create those things, which haue not béene, than to repaire those that had béene.

19 Moreouer, it is in God to be able to doo all those things, which (as they speake in the schools) conteine not in themselues a plaine introducti∣on one to the other: for otherwise, those things, when they take awaie and destroie one an o∣ther; it is vnpossible that they should consist to∣gither. Yet this hath not diminished anie thing of the omnipotencie of God: for God is almigh∣tie, though he cannot either sinne, or denie him∣selfe, or bring to passe that those things, which be past, should not be past; neither make that mans bodie, while it is, should not be a bodie; and that the number of thrée should not be thrée: bicause these be not vnpossible things by defect in him, but by reason of the verie contrarietie of things. But the resurrection of the dead belongeth not vnto this kind: for as concerning soules, they perish not; but they remaine aliue togither with their powers and humane properties. So as they which are dead, may after a sort be said to be aliue in their proprietie and originall. Which Gregorius Magnus, out of the historie of Iob, confirmeth after this manner; Therein it is taught, that all things were restored vnto him two fold: at the first he had seuen thousand shéepe, there were restored vnto him fouretéene thousand: he had thrée thousand camels [af∣terward] he possessed six thousand: but yet he begat but seuen sonnes, and thrée daughters. But it is vnderstood, that the number of children also was doubled, bicause (as Gregorie saith) these seuen first remained still safe with God, wherefore it might be said, that he had fourtéene.

Séeing the matter is after this sort, all the dif∣ficultie of the resurrection séemeth to be in the resurrection of the bodie: for when the same is dead, and that in such sort as there appeareth not so much as the steps thereof; it séemeth vnpossi∣ble to be repaired. Howbeit, séeing it is not gon into nothing, but dissolued into elements, or (as the philosophers speake) into the first matter; therefore it must not be denied, but that it may be framed againe of the same matter, and of the same elements. Yea, and the verie substance of beasts, albeit they are extinguished by death, yet are they not reduced to nothing. So then, through the power of God, they might be made againe, aswell of the matter, as of the elements: For God (as it is written to the Romans) calleth those things, which be not, as though they were: neither is there anie thing that may resist his word. For euen as by the word of God althings be made; so by the verie same althings may be restored. And these things shall suffice concer∣ning naturall reasons, the which, as it hath béene said, are probable, but not demonstratiue. And that which is vouched hereof, may also be iudged of other articles of the faith: for those things, which are beléeued of anie man, cannot by him naturallie be knowne. But will some saie; We beléeue that there is one God: who neuerthelesse by naturall reason is concluded to be. Herevn∣to we answer, that the philosophers indéed, in ser∣ching out of naturall things, learned, that there is one principall beginning, which the Graecians called ΘΕΟΝ, and the Latines DEVM, that is, GOD. But that is not he, whom christian faith professeth: for we doo not simplie and nakedlie beléeue one God; but beléeue in him that crea∣ted heauen and earth, and that hath a sonne, and the holie Ghost. These appurtenances doubtles the philosophers perceiued not. Wherby that ap∣peareth most true, which the apostle taught the Hebrues; namelie, that Faith is an argument of things which are not seene.

20 Now, seeing thus it is, reason requireth that we should come to an other point of the que∣stion, and by the testimonies of the word of God confirme resurrection, which indéed cannot be trulie shewed by naturall reasons. Which testi∣monies, being comprehended in the old and new testament, according to the order of time, we will héere beginne with the old testament: and first with that, which we read in the third chapter of Exodus; I am the God of Abra∣ham, of Isaac, and of Iacob. This place did Christ vse, when he was tempted by the Saduces. The name of Saduces, is deriued from the word Tsedec, that is to saie, from Iustice; for they were iusticiarie men, who besides the lawe giuen by

Moses, admitted no other scripture: they strict∣lie vrged the verie bare word, not admitting (as it appeareth) anie interpretation. And further, bicause they beléeued not the resurrection of the dead, they thought in like maner, that there were no angels; euen as we read in the acts of the apostles. Also among the Hebrues in those daies (to touch that by the waie) were Pharisies, of the verbe Pharasch, which signifieth, To di∣stinguish, interpret, and extend. These men not onelie allowed the lawe, but also the prophets as interpretors therof: also they did expound and interpret the holie scriptures. Besides these al∣so, there were certeine called Essees, which were so called of the verb Ascha, which is, To doo. They were verie iust, and wrought with their owne hands, that thereby they might liue and helpe the poore; in like maner as if we should call them labourers. And no doubt but they deceiue them∣selues, which iudge, that they were so called of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Holie: for the Etymologies of Hebrue names must not be sought for in the Gréeke tong.

Among the Iewes also, there were Gaulo∣nits, so called, of a certeine principall man of the Iewish faction: these in all respects held with the Pharisies, sauing that they held opinion, that tribute should not be giuen to forreine nations. For they would, that the children of Abraham; to wit, the people of God, should be altogither frée. All these things are plainelie set foorth by Iose∣phus, aswell in his booke of the Iewes warre, as in his antiquities. But now I returne vnto the Saduces. By them all things in a maner were attributed vnto fréewill: they liued rigorouslie, vsing homelie and rusticall maners; so as they might séeme to be the Stoiks of the Hebrues: sauing that the Stoiks yéelded almost althings to the prouidence of God, and to destinie; where as these men were of farre contrarie opinion. And albeit that the sects of the Pharisies and Sa∣duces disagréed one with an other; yet did they agrée togither, to withstand Christ. So as the Saduces, bicause they would iest at the resur∣rection of the dead, said; Among vs there was a woman, whom seuen brethren, seeing they de∣parted without children, tooke to wife, (accor∣ding to the prescript rule of Moses law, the which is written in the 25. chapter of Deuteronomie:) In the resurrection of the dead, whose wife of the seuen brethren shall she be? The scope of this question was, that the resurrection should not be admitted, bicause absurdities thereof might fol∣lowe, which would be against the lawe of God: neither could those things consist without im∣peachement thereof. Christ answered; Ye are deceiued. And yet are we not to beléeue, that the ignorance, wherewith they were infected, did discharge them of fault: for therfore did they erre, bicause they would not vnderstand nor heare them, which rightlie admonished them. And of their error he sheweth two heads, or two fountaines; first, bicause they vnderstood not the scriptures; secondlie, for that they had no consideration of the power of God.

There be manie waies, wherein men maie be deceiued about the scriptures; either for lacke of knowledge in the toongs; or bicause that pro∣per spéeches are not distinguished from those which be spoken figuratiuelie; or when a hard place is not expounded by an other place that is plainer; or when we doo not marke, that some∣time those things, which belong vnto the things signified, are attributed vnto the signes: and contrariwise, the properties of the signes ascri∣bed vnto the things signified. And he that would more plentifullie knowe of these things, let him peruse the books of Augustine, which he profita∣blie wrote of christian doctrine. But about the power of God, there is a double error; the first, when all things are assigned vnto him without anie maner of exception; the other, when too lit∣tle is attributed to him. And with this latter kind of error were the Saduces infected: for when as they heard, that the dead should liue againe after this world, they considered not, that there may be another life from this, in which we now liue, and haue néed of meate, drinke, and procreation of children. Wherefore they, hauing ouer-slender an opinion of the power of God, did not thinke that he is able to translate men, after they be raised vp, vnto a heauenlie life, which should be néere vnto the state of an∣gels. But how they did erre, Christ (as we read in Luke) expounded, saieng; The children of this world marrie wiues, and be married, but at the resurrection of the dead, they neither mar∣rie wiues, nor yet are giuen in marriage, but be∣come equall vnto angels. And while he maketh mention of angels, he reprehended the Sadu∣ces, which denied that there be angels.

21 But why men shall be such after the re∣surrection, he shewed the cause, saieng; For they can die no more. Wherein must be considered, that the procreation of children was appointed for two causes. First, for that men, which were at the first created but two onelie, might be multi∣plied. Secondlie, that when they should be mul∣tiplied to the iust number (manie dieng in the meane while) others should be substituted in their place. So that, séeing at the resurrection there shall be a iust complet number of persons, and that death cannot happen therein, procrea∣tion would be vnnecessarie. Neither are the words of the euangelists, or rather of Christ, to be vnderstood; as though he taught, that a cor∣porall substance should be wanting vnto them, which shall be raised vp. For he said not; They

shall be angels: but, They shall be as the an∣gels, and equall vnto angels. Neither is that to be maruelled at, which is written by Luke, that They shall be the children of the resurrection, and the children of God: for that must not be taken, as if it were denied, that the saints are also the children of God in this life. For other∣wise, while they liue here, how should they crie; Abba, Father: or praie; Our Father, which art in heauen? But the manner of the holie scriptures is, that sometime they affirme things to be then doone, when they are made manifest. And bi∣cause it is not now euident, that we be the chil∣dren of God, at the resurrection it shall be mani∣fest: for When Christ shall come, then we also shall appeere togither with him in glorie. Ther∣fore it is written in Luke, that The saints shall then be the children of God. Neither is that to be passed ouer, that those things, which are there spoken by Christ, perteine onlie to the resurrec∣tion of the iust. For the vngodlie, when they shall rise againe, albeit they shall be immortall, yet shall they not after the maner of angels become glorious and impassible. And these things spake Christ of the ignorance which the Saduces had, as touching the diuine power.

22 And iustlie also might he saie, that they knew not the scriptures. For how could they denie angels to be, séeing it is written in the booke of Genesis, that an angell forbad Abra∣ham, that he should not offer his sonne, as he was minded to doo? It is there also written, that there were thrée receiued by Abraham in ghestwise, whereof two at least were angels. Also it is said, that they were with Lot. And an angell appéered vnto Moses in the middest of a bush, and set himselfe in the middest betwéene the tents of the Israelites and Aegyptians. A∣gaine, vnto Iacob there were séene tents of an∣gels in Mahanaim, and he wrestled almost a whole night with an angell. Rightlie therefore did Christ saie, that They knew not the scrip∣tures. And the place he brought out of the second booke of Moses, as well bicause they, besides the lawe, receiued no scriptures: indéed they read the prophets, and the psalmes, no otherwise than we doo the fathers, the books of the Macchabeis, and the Wisedome, of Salomon and Sirach: as also for that they alledged Moses against Christ. So as rightlie he did replie vpon them with Moses.

Neither was it the Lords mind, when he would answer them, to gather all the testimo∣nies of the old testament: for then he might haue found oracles enow out of the counsell of the prophets, and out of other scriptures. And albeit these words; I am the God of Abraham, of Isaac, and of Iacob, are found in manie pla∣ces of the holie scriptures: yet doo Marke and Luke expresselie referre them to the vision which Moses had at the bush; as we find in the third chapter of Exodus. When Iesus had on this wise confuted the Saduces, the people were amazed, woondring at the wisedome of Christ. But bicause the simple people is thought some∣time to want iudgement, therefore Luke added, that Certeine of the Scribes said; Maister, thou hast said well. Wherefore the reasoning that Christ made, was allowed, not onlie by the com∣mon sort, but also by them that were learned. And not without cause: for what more fit inter∣pretor of the lawe of God will we haue, than the word, by whom it was giuen at the beginning?

23 But the foundations of this reason must be searched out more narrowlie, that they may the more plainlie appéere. If so be that the fa∣thers, which be dead, were vtterlie perished; how should God still be their God? Indéed they are dead, that is to wit, in the iudgement of man, and according to nature; but not before God. For it is written in Luke; All men liue vnto him. But, The fathers liuing vnto God, may be vnderstood two maner of waies. First, if it be wholie referred to the prescience or predestina∣tion of God: for all things that are to come, be present with him; neither can he be disappoin∣ted of his purpose. Wherefore they which shall be raised vp, though it be a thousand yéeres hence, are said to liue. Or else, The fathers liue vnto him; bicause they reigne with him in celestiall glorie. The same forme of speaking vsed Paule vnto the Romans, writing of Christ; In that he died to sinne, he died once; in that he liueth, he liueth vnto God, that is, he is with him in glo∣rie, and sitteth at his right hand. But thou wilt saie; Thus it might be said, that not the saints themselues, but their soules doo liue with Christ in heauen. Indéed this is true, but by the figure Synecdoche, that which is a part, is attributed to the whole. For we doubt not to saie, but that saint Peter, and saint Iames are in heauen with Christ, when as onelie their soules are conuer∣sant there. Yea moreouer, Paule said, that He desired to be loosed hence, and to be with Christ: when he knew that onelie his soule should be with him, vntill the latter daie of iudgement. And in the Euangelicall storie we read, that Lazarus was carried into the bosome of Abra∣ham; and that the cruell rich man was carried into the torments of hell: whereas onelie their soules were brought to those places.

24 But against the arguing of our Lord there is a cauill obiected; namelie, that God cal∣led himselfe the God of Abraham, of Isaac, and of Iacob, bicause he was their God in old time while they liued, he helped them, and made a co∣uenant with them. But this is a fond obiection: bicause it is not said, that he was their God; but

the word is pronounced in the present tense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am their God. In verie déed, in the Hebrue, the verbe substantiue is not put to, but it is absolutelie written Anoki Elobe. But this maketh no matter, séeing the holie Ghost ex∣pressed by the mouth of the Euangelists, the verbe substantiue [namelie Am•…•…] for they wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But if the godlie, who be departed, haue no fruition at all of life, nor are not therevnto to be called againe; what com∣moditie are they to wait for of him, or how is he their God? Moreouer, a maister hauing cer∣teine scholers, he may saie, so long as they liue; I am their maister: but when they be dead, he cannot so saie. Euen in like maner, as a wife, when hir husband is dead, will not saie; I am his wife: but, I was his wife. And the father, when his sonne is dead, will not saie, I am: but, I was his father. Euen so is it gathered, that life must after some sort be ascribed vnto those fathers which be dead, if God shall be trulie said to be their God: for there is no benefit bestowed vpon them, that be vtterlie dead.

Nor doo I make reckoning of those cauillers, which affirme, that God did good vnto the fathers departed, in their posteritie. For it must be con∣sidered in the holie scriptures, that the propositi∣on is copulatiue; namelie, that God would be God both of the fathers themselues, and also of their issue: and therefore the same must néeds be true, as well for the one part as the other. Here, in consisteth the strength of this reason, that we vnderstand, that GOD doth alwaies benefit, maintaine, and defend them, whose God he is. And when there was a couenant made betwéen God and men, God would be worshipped, and had in honour by them: and againe, that he would acknowledge them for his people. But who can be a father without children? Who can be a lord without seruants? Who can be a king without subiects? Certeinlie none: and euen so God cannot be the God of them which be not. But this connexion Christ shewed not at the first. But Abacuck, in the first chapter, touched the same, when he saith; Seing thou art our God from the beginning, we shall not die; that is to wit, euerlastinglie. Therefore God suffereth not them, whose God he is, vtterlie to die. And vn∣doubtedlie he is worshipped and honoured of them, whose God he is. But the dead doo neither praise God, neither yet doo they worship or ho∣nour him. Wherefore Abraham, Isaac, and Ia∣cob, if they haue a God, they worship him: if they doo this, now are they not dead.

But let vs heare Christ himselfe, how he for∣tifieth & confirmeth the reason that is brought. When he had said; I am the God of Abraham, the God of Isaac, and the God of Iacob: as though some man had answered; What then? He added withall; But God is not the God of the dead, but of the liuing. But against this sai∣eng, that séemeth to be which is written vnto the Romans; Christ therefore died, and rose a∣gaine, that he might haue dominion both ouer the dead, and ouer the liuing. Wherof some man would gather, that it is no absurditie for God to be Lord of them which be dead. There be some which answer, that Christ said not, that God is not the Lord of the dead: but; The God of the dead. To saie the verie truth, this séemeth to me but a slender shift in arguing: for it is manifest and euident enough, that the Lord and GOD in the scriptures are both counted one. And the word Elohe, which is read in the Hebrue, is ve∣rie often translated by the name of Lord. Wher∣fore the doubt must be dissolued another waie: as to saie with Christ, that God is onelie the God of the liuing: but that these must be distin∣guished into two sorts; bicause some of them haue their bodie as yet ioined to them, and some be loosed from the same, neuerthelesse, they liue all. Notwithstanding we denie not, but that it followeth hereof, that the soules of them that be departed, doo liue with God. Howbeit, it must be added, that God is not a sauior of a part of those which be his, so as he would onlie haue the soule to be saued: and as he is God both of the bodie and of the soule, so will he saue both. Nor shall if be méet for them, which haue serued God purelie and sincerelie, to obteine onelie a halfe saluati∣on: they shall in verie déed haue a full, whole, and perfect saluation.

25 By this maner of arguing of Christ, the Anabaptists are two waies beaten. First, bi∣cause they thinke, that the old testament serueth nothing at all for vs, séeing Christ doth plainlie take a testimonie from hence to confirme the resurrection of the dead; which also the apostles at diuers times did. Againe, whereas they con∣tend with vs for the baptisme of children; they will haue vs to bring out of the scriptures, ex∣presse, plaine, and manifest words, whereby is affirmed, that children should be baptised. Nei∣ther will they be content with the reasons and conclusions deriued from the scriptures, when as Christ neuertheles intending here to prooue the resurrection of the dead, brought no expresse testimonie, but such a testimonie, as from thence the resurrection might be inferred. And he him∣selfe hauing brought in a testimonie, added the Minor or lesse proposition; saieng, that He is not the God of the dead, but of the liuing. But there be others also, euen of our time, which thinke, that the testimonie alledged by Christ, was not knowen to the elder fathers; in such sort as they knew it surelie to belong to the resurrectiō of the dead. For they persuade themselues, that the old people had in déed saluation by Christ,

in receiuing through him the forgiuenes of sins, and perpetuall felicitie, when as yet they vnder∣stood not these things. Euen in like maner as the children of christians are saued, when as they neuerthelesse as yet vnderstand not the heauen∣lie and christian mysteries.

They saie that God, through temporall and worldlie promises (namelie of the land of Cana∣an and of innumerable issue) through victories, and riches, fed them, and kept them in his ser∣uice: but that they acknowledged not Christ as the sauiour from sinne, and from euerlasting death, as the author of life, and prince of the re∣surrection, and of all good gifts. And they will haue it, that Christ first of all other, reuealed the secret mysterie of the resurrection, and deriued his argument from the place which we haue now in hand; whereas they of the old time ne∣uer vnderstood of the same before. Such at this daie are the Seruetians, who greatlie deceiue and be deceiued. How dare they saie this, if they embrace the new testament? Doubtles Paule affirmeth vnto the Galathians, that The same seed promised vnto Abraham, in whom all the nations of the earth should be blessed, was Christ. And séeing he beléeued, and was iusti∣fied; certeinelie he had not that by the faith which was of temporall things, or of the multitude of posteritie; but of Christ the sonne of God. For as it is written vnto the Romans; We are iu∣stified euen after the same sort that Abraham was; namelie by faith in Christ: who also saith of him; He sawe my daie, and reioised.

Besides this, the prophets did so manifestlie foreshew the mysteries of Christ, as they may séeme to be no prophets, but euangelists. But did they speake & write those things which they vnderstood not? Surelie, that had not béene the part of prophets, but of mad men. Neither is it likelie, that this meaning of Christ was vn∣knowen; otherwise the Saduces would easilie haue answered, that that place was not so vn∣derstood by the forefathers, neither that it was so interpreted of the life of the fathers. But the matter was so euident, that some of the Scribes said openlie; Maister, thou hast said well. And as the euangelists teach; The Phariseis percei∣ued, that Christ had put the Saduces to silence: which declareth the matter to be so manifest, as there should be no place left to cauillation. Fur∣ther, the Phariseis affirmed the resurrection of the dead: and séeing they were interpretors of the scriptures, there can be no doubt, but they prooued the same by the scriptures. And that they were before the comming of Christ, it is suffici∣entlie declared out of the historie of Iosephus, who affirmeth, that they were in the time of the Assamonaeans. Wherefore, Christ was not the first that auouched this opinion; neither did he so peruert the waie of teaching, as he prooued his owne saiengs by obscure and vncerteine things. Whensoeuer he handled anie thing out of the scriptures, he alwaies brought foorth those things which were plaine and manifest.

When he demanded of the Iewes what they beléeued concerning Messias; and they had an∣swered, that he should be the sonne of Dauid: he answered; And how commeth it to passe, that Dauid in spirit calleth him Lord, citing the psalme; The Lord said vnto my Lord? And if it had not appéered vnto all men, that the same psalme was written of Messias, he should haue preuailed nothing. In like maner, when he spake of diuorse, he cited a place out of the booke of Genesis; Male and female created he them. And that saieng also, which Adam spake; This is now bone of my bones, and flesh of my flesh; and they shall be two in one flesh. Here also he compiled not his reason of obscure, but of mani∣fest things. In like maner, when he treated of the order and dignitie of the commandements, he declared this to be the first and greatest com∣mandement; Thou shalt loue the Lord thy God, with all thy hart, with all thy soule, and with all thy strength: and the other is like vnto this; Loue thy neighbour as thy selfe. Where∣fore, séeing he alwaies grounded vpon manifest and certeine things; why then will we onlie in this place haue his reason to be vncerteine and obscure, and neuer knowen before? But I will passe ouer these things, and will obserue this, that these two vices; namelie, ignorance of the scriptures, and of the power of God, may also at this daie be obiected to all them which be main∣teiners of wicked opinions: for they are infec∣ted with the ignorance either of both, or at the least wise of the one or of the other. So as when we haue accesse to the reading of the scriptures, we must indeuor to be deliuered from both those vices, whereby we may well vnderstand the scriptures, and iudge rightlie of the power of God. Thus much shall suffice concerning the te∣stimonie brought by Christ,

26 Now hauing respect to the course of times, I will handle the text of Iob, which is in the 19. chapter of his booke: but before I set foorth the words themselues, it séemeth good to touch that, which he treated of before. To the in∣tent that those things, which were to be spoken, should the more diligentlie be considered, he did mooue men after this sort to giue eare to him; I would to God my words were written, not in papers, but in a booke, yea, and grauen with an iron pen in lead or in stone, for an euerlasting continuance! So the lawes in old time were grauen in tables of brasse, least the writing should weare out. And in Ieremie we read, that the sinne of Iuda was written with a pen of

adamant, so as it could not be wiped out. The words therefore be woorthie of memorie, which Iob desired to print after this maner. The words are these; And I knowe (certeinlie, not by natu∣rall knowledge, but by faith) that my redeemer liueth. He beginneth the saieng with the letter Vau, which coupleth togither: as if he should saie; Séeing other faithfull men beléeue this, I also knowe and confesse this with them, that my re∣déemer liueth.

He calleth him A redeemer; to wit, from death, from sinnes, and from all euils. He saith moreouer, that He liueth; bicause he is the foun∣taine of life, and quickeneth all things that haue life. This vndoubtedlie is Christ the sonne of God: for there is no other redéemer giuen vnto men besides him. And therefore a little after he calleth him The last; bicause there were manie partlie and vnperfect redéemers. But Christ is the last and perfect, beside whom no other ought to be looked for. Albeit, the Hebrue word Acha∣ron may be referred to the time, as to saie; That redéemer of mine liueth, and at the last time he shall rise out of dust. This doo some attribute to the resurrection of Christ: for he was raised vp with his bodie, which after the maner of the scrip∣ture is called dust. And vndoubtedlie, Christ in rising againe was the first fruits of them which sleepe. And he is said to haue risen in the last time, bicause his resurrection happened in the beginning of the last age: for there is no other age to be looked for, than that which we now liue in; so that of Iohn it is called the last houre. We may verie conuenientlie also refer that saieng to the resurrection of the dead, so as of that li∣uing redéemer it may be said; At the last time: that is, At the end of the world; He shall rise, to wit, He shall exercise his power vpon dust; that is, vpon dead bodies alreadie become dust, in raising them vp againe.

Ouer this, Iob making the matter more plaine, addeth; Afterward, that is to saie, At that time; this my hide, or skin, or flesh; which they haue gnawne, pearsed and hacked (for these things dooth the word Nacaph signifie; that is to wit, sorrowes, diseases, and woorms) shall not be despised of my redeemer, but in my flesh (that is, being in flesh) I shal see God. The Latin tran∣slation hath, Rursus circundabor pelle mea; I shall be againe compassed about with my skin. They who so translated the same, it should séeme they had a respect vnto the verbe Iacaph, which signi∣fieth, To compasse about: and in the coniugati∣on Niphal it is said Nikkephu, that is, They shall be compassed about; namelie, my ioints, si∣newes, and members in this skin, and in this hide, and with my flesh I shall sée God. Both the one sense and the other doo affirme resurrection. With mine eies I shall see him; I my selfe, and not a stranger or other for me. He affirmeth that he shall rise in his owne proper bodie, and not in another: for euen as Christ tooke againe his owne bodie vnto him, euen so likewise shall be giuen vnto vs our owne bodies, and no other.

Wherevpon Tertullian De resurrectione car∣nis said; I shall not be another man, but another thing: affirming, that there shall be no diuersi∣tie of substance, but of conditions, qualities, and properties. Howbeit, they speake contrarie∣wise at this daie in the schooles; to wit, that eue∣rie man shall be another person, but not ano∣ther thing. Neuerthelesse, the diuers forms of speaking doo not alter the matter. I shall see (saith Iob) Li, which signifieth, For my selfe, for mine owne profit: for albeit he deale seuerelie with me now, and séemeth to be mine enimie, he will then shew himselfe to be mercifull and gratious vnto me. This is the consolation of the godlie, while they abide affliction in this world; euen to haue an eie vnto the resurrection, and therein to quiet themselues. And while he saith; I shall see him with mine eies, he hath made ma∣nifest the two natures of Christ; namelie, the diuine and the humane: for God is not séene with bodilie eies. These things be so manifest, as they haue no néed of greater light. Whereby it appéereth, that the fathers in old time were not ignorant of Christ the redéemer, nor yet of the resurrection from the dead.

27 Some saie, that Iob spake these things touching the recouerie both of his health, and al∣so of his goods in this life: and they are not of that mind, that he spake anie thing of the world to come. But that interpretation is strange and vaine, the which is two waies to be confuted by argument. First, of the recouerie of health as concerning this life, he despaired; and with the hope of resurrection he comforted himselfe, as it hath béene said: which is euident in the same 19. chapter, where he saith, that God deiected all his hope, so as he compareth himselfe with a plant that is cut off, and springeth not againe: and the verie same appéereth in manie chapters of his booke. Further, if he had spoken of this tempo∣rall restitution; what néeded he to haue vsed such magnificall spéech, before he began ••he matter, wishing that his words were written in a booke, and grauen in flint, or in lead, for a perpetuall remembrance thereof? It is a com∣mon matter, that calamities be remooued from them that repent, and to haue their old state, and manie times a better restored by God: yea his friends promised, that this should happen vnto him, if he returned into the waie from whence they thought he was departed.

Wherefore Iob spake these things, that they might all vnderstand, that euen in the midst of death, he godlilie comforted himselfe with the

hope of resurrection: which he would teach his friends and others to doo by his example. The interpretation that is brought, is so cléere, as it may séeme to be written, not with inke, but with the beames of the sunne. So as they are fond without all measure, which séeke a doubt in this plaine matter. The Hebrue interpretors vpon this place be so obscure, as in reading of them thou mightest séeme to grope in the darke: certeinlie they haue euen of set purpose folowed obscuritie. It séemeth they would haue said, that Iob knew, that God (whom he calleth his redée∣mer) liueth, through the effect of punishments and miseries, which he perceiued to be gréeuou∣slie inflicted. And to this purpose they force that which he saith, as touching his flesh he séeth God: that is to wit, that he féeleth him, and acknow∣ledgeth him by the gréefes which he indured, and which he him selfe, and no other, could haue con∣sidered. These be trifles impertinent and cleane besides the purpose: neither can they be applied vnto all the words of this text. Héerevnto thou maist adde, that in a maner all the fathers, al∣though they were most ancient, vnderstood this place of the resurrection.

28 But passing ouer Iob, I will bring an o∣ther testimonie out of Dauid. He in the 16. psalme pronounceth; I haue set GOD in my sight; namelie, in perpetuall recording of thy lawe, least I should commit anie thing against the fame: or else in considering him to be al∣waies present in all my thoughts, saiengs, and dooings, that I should doo nothing vnwoorthie of his presence: or else, in calling alwaies vpon him in aduersities, least I shuld put my hope in anie other but in him. He hath not failed me, but standeth at my right hand, to mainteine, sup∣port, and defend me. Therefore was my hart glad; namelie, with a sound and perfect glad∣nes, not with a vaine, vnconstant, and worldlie ioie. And my glorie reioised. Vnder the name of glorie, manie of the Hebrues vnderstand the soule; bicause that is the principall part and glo∣rie of man. But others expound it to be the toong, bicause the woorthinesse and excellencie of man was sometime thought to come by spéech. The Hebrue word is Cauod, which the Septua∣ginta in their translation called Toong: which also the apostles obserued in the Acts, when they handled this place. Neither dooth there want ex∣amples, in the which Cauod signifieth A toong. In the 30 psalme; He shall sing vnto thee, Ca∣uod, with his toong, and shall not hold his peace. Also in the 108. psalme; I will sing and giue praise vnto thee, Cauod, with my toong. And in the booke of Genesis, the 49. chapter, Simeon and Leui are warrelie instruments of iniquitie, my soule commeth not into their secrets, nor my Toong is not vnited with their congregations: that is to saie, I haue allowed nothing of their wicked counsell; neither haue I with my Toong that is, by my commandement, driuen them vnto so gréeuous wickednesse.

And verie well doutles, among the Hebrues is both glorie & toong signified by the word Cauod: for albeit that mans dignitie dependeth of a rea∣sonable soule, yet the same being inuisible is not known by anie other thing more than by spéech. Wherevpon some haue taught, that the speciall distinction of mankind is, that he is indued with the gift of speaking. And Aristotle said, that Woords are tokens of those passions or affecti∣ons, which be in the mind. Also Democritus taught, that Speach is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, A certeine flowing of reason: for the thoughts of our reason, which be hidden, flowe and breake foorth by words. So as the meaning of Dauid is; I haue conceiued so much ioie in my mind, as my toong excéedinglie reioiseth in giuing of thanks, and setting foorth of his benefits. Nei∣ther dooth my gladnesse there cease, but it also replenisheth the bodie: For my flesh shall rest in hope. The verbe Iaschab, betokeneth not onelie To lie or rest; but also, To dwell: wherevpon some haue interpreted; It shall boldlie dwell. And from whence this confidence ariseth, he straitwaie addeth; Bicause thou wilt not leaue my soule in hell, nor suffer thy holie one to see corruption. My flesh dooth rest in hope, or bold∣lie dwelleth; bicause I hope that I shalbe raised from death vnto life: and that life not to be com∣mon, but a true, happie, and euerlasting life. Therefore he addeth; Thou shalt shew me the path of life; the fulnesse of ioies is in thy coun∣tenance; at thy right hand are pleasures for euer∣more.

29 These verses of Dauid were alleged in the Acts, both by Peter and Paule, before the people of Israel, as being things which perteined to the resurrection of Christ. But in the examination of them, thrée things séeme to be alledged; first, that the sense of the words be vnderstood; se∣condlie, to knowe whether they doo belong vnto Christ, or vnto Dauid; last of all, how they may be aptlie applied to our resurrection. First and formost we must call to mind, that the iudge∣ment was pronounced by God, against Adam and his posteritie, that by death they should re∣turne into the earth from whence they were ta∣ken: and in the earth they should perpetuallie haue remained, vnlesse Christ (by his death and resurrection) had cut off and abrogated that cursse. He verelie died and was buried, but he li∣ued not so long in the sepulchre, that his dead bo∣die did putrifie. He died and was buried, as o∣ther men be; but sawe not corruption in like maner as they did. Other men also shall not be left in the graues, séeing that in the end of the

world they shall rise againe: yet shall they not escape corruption, although that their bodies, by the trauell of physicians be preserued either with myrre, or alloes, or baulme, or with other spices. For the flesh is consumed, and being wholie dri∣ed vp, it cleaueth to the bones, being so corrupted and changed, as it may rather séeme to be skin than flesh.

The elect, while they liue here, are not deliue∣red from troubles, vexations, calamities, and diseases: yea in comparison of others, they suf∣fer gréeuous things, and yet they are said to be at rest; verelie not in act, but in the hope of resur∣rection. Thereby are they comforted in the midst of death: by it the martyrs did constantlie suffer, and were liberall of their life and bloud for the name of Christ. And that this hope is to be vn∣derstood of the resurrection, the words which fol∣lowe, doo sufficientlie declare; Thou shalt not leaue my soule in hell, nor suffer thy holie one to see corruption. This hope neuerthelesse, albe∣it it doo cheare vs vp verie much, and doth excée∣dinglie strengthen vs; yet hath it sighs & sobs ioined therewith. For Paule in the 8. chapter to the Romans, writeth; We hauing the first fruits of the spirit, doo sigh in our selues, expe∣cting the adoption and redemption of our bo∣die: for through hope we are saued.

30 Moreouer, that saieng hath a great em∣phasis, wherein it is written; Thou shalt not leaue me in the graue: for thereby Dauid prophe∣sieth, that Christ should be buried. For we leaue not anie thing in a place, vnlesse it were first put there. Wherefore he dealeth not in this place touching anie protection, safe custodie, and de∣fense of the flesh in this world; but of the resur∣rection of the flesh, and eternall life. Euen cat∣tell and brute beasts, when they die, be at rest, as well from diseases, as from labors: but they rest not in hope; bicause they hope not for the blessed and happie resurrection. The Hebrue word Chasid, is translated by the Septuaginta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Holie. So was Christ peculiarlie cal∣led; The holie one of God: and so did the diuels call him, as we read in Marke and in Luke. Scheol, among the Hebrues, expresseth both a graue, and also hell; of the verbe Schaal, which is, To craue; bicause these things séeme euer∣more to demand and craue, neither are they at anie time satisfied. The 70. interpretors, and the apostles in the Acts said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into hell. But Schacath is deriued of the verbe Schacath, which signifieth, To destroie and corrupt: where∣vpon, as well a hole as a graue, is called Scha∣cath; bicause dead carcases doo there putrifie and corrupt. Thus much of the names.

So as the confession of our faith hath, that Christ was dead and buried: but yet so, as nei∣ther his soule was long deteined in hell, nor yet his bodie so long taried in the graue, that it had triall of corruption. These words conteine sin∣gular and excellent comfort, as touching the flesh; séeing we beléeue that the same shall be raised vp from death. Which doubtlesse would be no comfort at all, if so be that our bodie and flesh should be subiected vnto perpetuall death. The elect doo aduance their ioie and hope; bicause they be not afraid of death. They knowe, that in these words, there is no speaking of a certeine short deliuerance, to be giuen vnto them for a time. Certeinlie Dauid was manie times deli∣uered from sundrie dangers, and from most sharpe and deadlie sicknesses: and for those be∣nefits, he in his psalmes gaue GOD sundrie thanks; for he acknowledged, that those things were laid vpon him for his benefit. But in this place he speaketh of eternall life, and of the chéefe felicitie, which the words that followe do declare, when it is said; Thou shalt shew me the path of life; in thy presence is the fulnesse of ioies; at thy right hand there are pleasures for euermore. But it is a cold comfort that ariseth thorough hope of deliuerance, from one danger or ano∣ther, and from one disease or another; when o∣thers be at hand, and that finallie we must die: for that in déed is nothing else, but euen to take breath for a time.

Further, I passe it ouer, that such benefit is common to vs with the wicked; bicause both their death is oftentimes deferred, and they es∣cape from sundrie sicknesses. But this is the great happinesse of the godlie, that vnto them death is turned into rest; and the graue is not properlie corruption vnto them: in the which they swéetlie lie, being now deliuered from the troubles and labours of this life. And when it is said, that the flesh dooth rest in hope: it must not so be vnderstood, as though the carcase or dead flesh dooth hope. For if we consider of it, as it is separated from the soule, it is a brute and rude thing, neither dooth it hope nor despaire: but the meaning is, that the godlie, while they liue here, doo so comfort themselues, as they hope that their flesh shall both rest, and be restored vnto a most happie life. If Dauid, which liued vnder the lawe, and in the old testament thus prophesies concerning the resurrection of the dead, and of Christ; how dare foolish men saie, that the fathers in the old testament were ignorant of these things? Peter aduised the Israelites, that they should giue credit vnto Dauid; bicause he could rightlie pronounce of these things, in that he was a prophet; whose function is to foreshew of things to come. Further, that Christ was pro∣mised vnto him by an oth; and that not onelie he should come foorth of his stocke, but that he should sit vpon his seate, that he might faithful∣lie gouerne and rule the Israelites.

31 Nor must it be forgotten, that Dauid did not write; I did rest in hope: but he attributed the same to his flesh, least he should giue cause of suspicion, that death did also perteine vnto the soule: for there be such as thinke, that the soule dooth perish togither with the bodie. Fur∣ther, that at the resurrection of the dead, both parts shall be restored: the which opinion we haue before confuted, by most euident testimo∣nies of the scriptures. And that the thing may yet more manifestlie appéere, it is to be vnder∣stood, that Soule in this place is not taken by all men after one maner: for some doo consider of the same properlie, as it is distinguished from the bodie, and then they take the word Scheol, not for a graue, but for hell: to haue the sense to be, that Christ was not to be forsaken in hell, but should quicklie be restored to his bodie. And vn∣doubtedlie the greatest part of the fathers, when they would confirme the going downe of Christ into hell, doo vse this interpretation: from which also the apostles doo not flie, who said with the se∣uentie interpretors; Thou shalt not leaue my soule in hell; and turned not the word Scheol, se∣pulchre. But others doo vnderstand Soule, as though it should signifie a dead man, that is, the dead carcase it selfe: and they thinke it to be said; Thou shalt not leaue me being dead, that is, my dead carcase in the graue: so as if the same thing were repeated in the second clause, which was spoken in the first; namelie, that it is all one [to saie] that the holie one shall not sée the graue; and [to saie] my soule shall not be left in the graue. This interpretation Dauid Kimhi fol∣loweth.

Now, that the soule dooth sometimes signifie a dead man, or a dead carcase, it is read in the 21. of Leuiticus, where God commandeth the Israelites, that they should not contaminate or pollute themselues ouer a soule, that is, ouer a dead man, or ouer a dead carcase. But for this matter I meane not now to contend. But yet as touching that which belongeth vnto the des∣cending of Christ into hell, which is gathered of the former exposition; I thinke it not amisse to haue noted, that they flie from the true marke, which thinke, that the soule of Christ did so des∣cend into hell, where the damned soules are pu∣nished for their deserts, as that he suffered there also the punishments and torments of the vn∣godlie, to the intent that we should be deliuered from those euils. These be deuises of men, nei∣ther are they grounded vpon anie of the holie scriptures: naie rather, when Christ was at the point of death vpon the crosse, he said; It is fini∣shed: bicause in dieng he had finished his voca∣tion, so far foorth as he was sent for the redée∣ming of mankind, and by that one onelie obla∣tion or sacrifice (as it is written to the Hebrues) he obteined saluation for vs. And we read eue∣rie where in the holie scriptures, that we by the death, crosse, and bloud of Christ are redéemed: but we read no where [that we are redéemed] by the torments and punishments in hell, which happened after his death. Further, when he was euen now dieng, he said vnto the father; Into thy hands I commend my spirit: and they which be in the hands of God, vndoubtedlie are not tormented with the paines of hell. But of this matter we haue sufficientlie spoken at this time: for I thinke, that hereby it is plainelie shewed, what sense is to be gathered out of the words of Dauid. Now resteth to be considered, whether this oracle were vttered concerning Dauid himselfe, or touching Christ.

32 The Hebrues, and chéeflie among them D. Kimhi thinketh, that the prophet spake these things of himselfe; namelie, that he beléeued he should in that sort be protected and deliuered by God, as he should neither be left in his sepul∣chre, nor sée the graue. Howbeit, Peter excepted him and such other, as we read in the second chapter of the Acts, saieng vnto the Israelites; For I may boldlie speake vnto you of the patri∣arch Dauid, that he is both dead and buried, and that his sepulchre remaineth with vs vnto this daie. By which words he sheweth, that his dead bodie was not onelie left in the sepulchre, but that it there became rotten, and that therefore that prophesie could not be applied vnto him; but was fulfilled in Christ. But the Hebrues laugh vs to scorne, and saie; Without all doubt your Christ died, and was buried, as ye your selues confesse; how commeth it then to passe, that he sawe not the graue? We answer, that we in verie déed confesse, that Christ died; but yet not so, that he was deteined either by death or by hell. Wherefore his dead bodie was not left in the sepulchre, neither did he sée corruption, if we vnderstand Schacath, to signifie Putrifaction, which by the apostolicall doctrine is the lawfull interpretation thereof.

But if we yéeld vnto these men; to wit, that by that word is signified either a graue, or a se∣pulchre, we will saie, that it was pronounced of Christ, that he should not sée the graue; either by the figure Hypérbole, or else by Catachrésis. By which figures we saie, that this thing was not extant, or was not doon; bicause it was extant & enduring but for a short time, or for a moment. If this be spoken as touching them, which be∣léeue (as we read in Iohn; ) They which haue be∣leeued in the sonne of God, shall not see death, whereas they shall be in death, till the end of the world: how much rather and more trulie is it pronounced of Christ, which was there but thrée daies, and those not fullie compleat? And cer∣teinlie, according to these tropes or figures, his

dieng was no dieng, and his burieng no buri∣eng. Indéed he died trulie, but he tarried not in death; he was trulie buried, but he tarried not in the sepulchre: but as touching corruption or putrefaction, he had no maner of triall thereof. Wherfore vnto the question proposed, I answer, that Dauid, when he hoped well of his owne re∣surrection to come, spake these things: but yet so spake them, as he altogither bent his mind vpon Christ, knowing that he himselfe was ap∣pointed vnto the church, to be the shadowe or fi∣gure of him. Chéeflie therefore he referred the re∣surrection, which he spake of vnto him, by whom it is deriued vnto other men: so as he is iustlie and deseruedlie called by Paule; The first fruits of them that sleepe. For this cause he spake those things, which might wholie surmount and excell the degrée & condition of his owne reuiuing: for he would carrie vp men to Christ himselfe. Nei∣ther had these words béene trulie nor profitablie spoken by him, vnlesse he had referred them to Christ, the author of the most happie resurrection.

Wherefore we must vnderstand, that it is a certeine and firme rule, that the dignities and prerogatiues, which we read in the holie scrip∣tures to be attributed vnto the saints; all those are chéeflie, and that excellentlie well to be refer∣red vnto Christ. So then Dauid spake not alonlie of Christ, but also of himselfe; but yet so farre foorth, as he was in Christ, and was inclu∣ded among others of his members. Thou wilt perhaps saie, that the apostles séeme to denie this, which affirme it to be fulfilled onelie in the Lord. I answer: they denied not, that the dead bodie of Dauid was left in the sepulchre; for they affirmed the same to be left there, euen vnto those times. Nor denie they, that he sawe the graue, séeing he was therein euen vntill that daie. But againe, they denied not, but that he should from thence be taken at the time appoin∣ted, and that he should at the last be raised from corruption. Wherefore these things agrée to Dauid, so far foorth as the graue and corruption shall not be perpetuall vnto him. Hereby like∣wise it appéereth, what answer we are to shape vnto the third question; namelie, that these things belong also vnto vs, so farre foorth as we with Dauid be the members of Christ. For as Christ by dieng ouercame death, not onelie for himselfe, but also for vs; so by rising againe, he liueth both vnto himselfe, and vnto vs. Where∣fore perfect life, perpetuall and eternall felicitie, as concerning both the soule and the bodie, doo rest in Christ the head; and by little and little distill and flowe into the members, according to the analogie or proportion of them.

Some demand whie God suffereth the dead bodies of holie men to lie so long in the graue, and to be corrupted and putrified; séeing both they be holie, and (as Paule saith) the temples of the holie Ghost? Herevnto is answered, that our flesh indéed is of one kind and nature with the flesh of our Lord; but that in the meane time there be manie differences put betwéene them. For the flesh of Christ was pure, neither was it in anie respect subiect vnto sinne: but on the contrarie part, we are compassed on all sides with sinnes; onelie we are not altogither op∣pressed. Moreouer, as Dauid saith; We are con∣ceiued in iniquitie, but Christ by the holie Ghost. Beside this, it is verie méet, that the head should go before the rest of the members; and it is re∣quisite, that the members should be all made perfect togither in one. So then, the dead bodies of the elect doo wait, vntill the full number of the brethren be compleat.

33 But séeing in the places now alledged, there is onelie mention made of the resurrection of the blessed; some man perhaps will doubt, whether the wicked shalbe also raised from the dead. We answer, that the resurrection dooth al∣so belong vnto them: bicause euen as in Adam all doo perish, and are wrapped in the sentence of death; so shall all be quickened in Christ. But this difference there is, that the godlie shalbe rai∣sed vp to glorie, but the vngodlie to destruction. Wherefore we read in Iohn, that They which be in the graues shall heare the voice of the sonne of God: & they which haue doon well, shall go foorth into the resurrection of life; and they which haue doon ill, into the resurrection of iudgement: that is, of condemnatiō. Therfore the holie scriptures haue the oftener made mention of the resurrec∣tion of the faithfull; bicause that is the resurrecti∣on of life. The other, which is of the reprobate, may rather be called an euerlasting fall and de∣struction, than life and resurrection. For which cause the prophet Esaie, in the 26. chapter said; Thy slaine men shall rise againe: but speaking before of the wicked; The dead men (saith he) shall not rise againe. So then we must assure our selues, that by the benefit of Christ, life shal∣be restored aswell vnto the good, as vnto the bad. But the godlie shall be honoured with great glo∣rie, whereas the wicked shall receiue perpe∣tuall shame. This in verie déed is the cause whie the diuine scriptures make oftener men∣tion of the resurrection of the godlie, than of the wicked. And that in this place onelie the resur∣rection of the iust is treated of, those woords, which Dauid added, doo heare witnesse, saieng; Thou shalt shew me the path of life; in thy presence is the fulnes of ioies, and at thy right hand are plea∣sures for euermore. By which woords are shewed, that this happie resurrection perteineth onelie vnto them, which haue set God alwaies before their eies.

34 But there doo not want at this daie also,

which saie, that Dauid indéed fore-told of these things; yet not so expresselie and manifestlie as they might be vnderstood by others: but that onelie by the apostles, after the comming of Christ, those things were expounded and made plaine. For they affirme further, that in the old testament, the resurrection was altogither vn∣knowne. But we saie, that the prophesie was e∣uident, and that there was no obscuritie therein, but by the fault of teachers, who laieng aside the scriptures of God, began to followe the opi∣nions of the Gréeks; rather bringing in the de∣crées of philosophers, than the sentences of the holie scriptures. This also might happen by de∣fault of the readers, who did not attentiuelie, but negligentlie peruse the saiengs of the prophets. Otherwise the prophesies would be plaine i∣nough, or at the least wise not so darke and ob∣scure, as they may by no meanes be vnderstood. For they be giuen to edifie withall, therfore they might not instruct men, vnlesse they should be vnderstood: and they would bring no more be∣nefite to the church, than dooth a strange toong, whose vse in the church is forbidden by the holie Ghost, bicause it tended not vnto edifieng. But against vs is obiected a place vnto the Ephesi∣ans, where the apostle Paule testifieth, that The secret or mysterie of Christ was hidden manie ages from the children of men, that the Gentiles should be inheritors also, and of the same bodie, and partakers of his promise in Christ by the Gospell. But that the meaning of the apostles words may appéere, we must make certeine di∣stinctions.

35 The first is, to make a difference be∣twéene the Iewes and the Gentiles: for vnto the Gentiles we will easilie grant, that the my∣steries of Christ and spirituall lessons for the most part were vnknowen. For it was no open profession of them; albeit that there were some among the Ethniks that knew those things. But the Hebrues, which receiued the lawe from God, and had giuen vnto them most excellent prophets, were not ignorant of the mysteries of Christ; vnlesse it were in respect that they of set purpose contemned the word of God, or else that they being hindred through affections, and blin∣ded through hatred, would not heare them which taught well. An example may be the wicked Iewes, that when as Christ had said; Abraham sawe my day, and reioised, they were so through∣lie vexed, as they would haue stoned him: when neuerthelesse among the Hebrues, nothing was better knowen, than that Abraham, Isaac, Ia∣cob, & other the patriarchs, both knew Messias, & also prophesied of him. Howbeit, they were so blinded with wrath, as they inuerted the Lords words, saieng; Thou art not yet fiftie yeeres old, and hast thou seene Abraham? Whereas Christ did not saie, that he sawe Abraham, in re∣spect of his manhood, or else was with him: but that Abraham himselfe, in spirit and in faith, sawe his daie. But we must also make a diffe∣rence betwéene the Iewes themselues: for the secrets or mysteries were not knowen vnto them all. For among them, some were Epi∣cures, and altogither Atheists, which contemned diuine things: those vnderstood little or nothing of Christ, and of his mysteries. Others were godlie, but yet rude and vnskilfull; who yet were not ignorant of the principall points of religi∣on, and of those things which should be beléeued of Messias. But others were learned, and well acquainted with the holie scriptures, which vn∣derstood in a manner all things touching Messias and the mysteries of him.

36 Furthermore, we grant that the Hebrues, according to their time, did much more obscure∣lie sée the mysteries of our saluation, than we doo. For prophesies are much more plainelie per∣ceiued, when they are come to passe, than when they are not yet fulfilled. That the fathers in old time knew those things, which belong vnto Messias, hereby we may easilie perceiue, in that they all declared him to be the sonne of Dauid. For the common people, the children, and blind men called him The sonne of Dauid. And the Scribes and Pharisies being demanded by Herod, Where Christ should be borne, named expresselie, In the citie of Bethlem. And Esaie in the 53. chapter, so notablie, so plainelie, and so manifestlie foreshewed the acts and mysteries of Christ, as he séemeth not to plaie the part of a prophet, but rather of an euangelist. In like maner, the death of the Lord, togither with his triumph and victorie, came so readilie to hand in each place of the scriptures, as the Hebrues appointed two Messiases, one of the tribe of Ephraim, which should die for the saluation of their nation; and an other they made of the tribe of Iuda, and him to be the sonne of Dauid, which should obteine the victorie, and beare rule ouer all nations. And by this meanes the things which belonged vnto one Christ, concerning his two commings, they diuided into two. And the calling of the Gentiles, (whereof in the place before alledged to the Ephesians, the apostle spe∣ciallie discoursed) is shewed in the holie scrip∣tures. For there we read, that All nations shall come to mount Sion, to worship Iehouah: and that Altars shall be built vnto him, euen in Ae∣gypt; and that All people shall speake in the language of Chanaan: also that From the east vnto the west his name shall be extolled, by of∣fering vnto him acceptable and sweet sacri∣fices.

37 Certeinlie, these things were verie well knowne vnto the Hebrues: yet neuerthelesse,

they were called hidden things, as touching exe∣cution and experience. For they beléeued, that they should come to passe afterward: but the meanes, the time, the waie, and the maner how, all men did not plainelie perceiue. Héerein are we happier than they: for both we vnderstand these things, and we are not ignorant, both when and how they were ordered. Yea and the apostles themselues, whom Christ had comman∣ded to preach the Gospell vnto all creatures, kept themselues long time among the Hebrues neither went they vnto the Gentils, bicause as yet they knew not the time, the meanes, and the maner how they should preach to the nations. They waited for some certeine signe to be giuen them, which at the last they obteined by the con∣uersion of Cornelius the centurion. Yea moreo∣uer, the angels themselues (as the Apostle testi∣fieth in the epistle to the Ephesians) doo vnder∣stand sundrie and manifold things of the church, as touching the sundrie and manifold wisdome of God. Indéed I willinglie confesse, that there be certeine things in the holie scriptures, which be somewhat hard, being not yet perfectlie vn∣derstood; but those (I saie) neither are, nor in old time were of necessitie vnto saluation. And thus I thinke, that the godlie Iewes, in the old time, held in effect the principall points of religion; and beléeued those things which did suffice vnto pietie, and that the prophesies of Christ were well knowen vnto the godlie. And that if there were anie, which knew them not, we must thinke that the same happened through their owne fault. For Esaie, in the 29. chapter, when he had re∣prooued the people of Israel, said; that They were come to that passe, that all the visions of the pro∣phets, were vnto them like a booke sealed vp, which they might not read, if it were shewed vn∣to them. And he straitwaie added the cause, sai∣eng; Bicause this people honoureth me with their lips, but their hart is far from me.

38 Wherefore, the fault must not be laid vnto the scriptures, but rather vnto the sloth and negligence of Men, who loue darknesse rather than light: otherwise, The holie scripture is plain and giueth vnderstanding euen to the simple. So as they be verie ill aduised, which vnder the pretence of difficultie and obscurenesse laie aside the reading of the scriptures. And some such ye may find, which saie, they knowe not the secret mysteries of the father, the sonne, and the holie Ghost: and that they knowe not whether they be one God, and whether one God be these thrée; namelie, the father, the sonne, & the holie Ghost. And in the meane time they neglect the dili∣gent reading of the scriptures: and sometime they so deceiue themselues, as they suffer to be obtruded vnto them, to be worshipped and ho∣noured for God, him whom they thinke to be a creature. In those mysteries they faine them∣selues dull of vnderstanding, when as otherwise they be sharpe enough of wit, and diligent to defend their owne inuentions. And whereas they challenge vnto themselues the knowledge of the scriptures, and boast that they haue the keie of them; neither doo they enter in them∣selues, nor yet suffer others to enter.

But I returne vnto Dauid Kimhi, who albeit (as I haue shewed) that he did interpret the place of the psalme to belong to Dauid, who trusting in the goodnesse of God, hoped to receiue helpe in all dangers, and that he vnderstood not these things to be spoken of the happie resurrection, (so as except he had affirmed the same in an other place, I would soone haue iudged him to be a Saducie:) yet did he not ouerpasse a certeine sentence of the elders, in Midrasch, which is writ∣ten after this maner; Achare melammed mel∣malto bhi vet bolaa; that is, He teacheth, that after death the worm & moth shall not beare rule ouer him. But wherefore in this place they haue so greatlie shunned the light, I sée no other cause, but the hatred which they beare against christi∣ans: which was greater than that, wherewith the people of Rome hated Vatinius. For séeing it is not vnknowne vnto them, that the apostles; namelie, Peter and Paule had vsed this testimo∣nie of Dauid, for confirming of the resurrection of Christ, therefore deuised they so manie sundrie & intricated expositions, bicause they should not consent vnto the apostles of Christ. Last of all, it is to be noted, that the prophet was taught by inspiration from God, not by the power of na∣ture; that resurrection should come: when he saith vnto God himselfe; Thou shalt not leaue my soule in hell, neither suffer thy holie one to see corruption. And much more in those things that followe; Thou shalt shew me the path of life, &c.

39 The prophesie of Dauid being plainelie expounded, it séemeth good to bring foorth an o∣ther testimonie, which we read in the 26. chapter of Esaie. There the prophet, at such time as the Israelites were gréeuouslie afflicted and oppres∣sed with extreme calamities, would haue them comforted, by testifieng vnto them what helpe shuld be expected from God: the helpe I meane of eternall life, through the resurrection that should come. Wherefore he turning his spéech towards God, saith; Thy slaine men shall liue: calling martyrs, or those, whose whole life was a martyrdome, The slaine men of God; bicause they set foorth the glorie of God, through their good works: and whom the same Paule calleth; The dead in Christ. And he addeth; Togither with my dead bodie: coupling and associa∣ting himselfe to those elect of God, that shall be raised vp. Certeinlie, the péece of sentence ad∣ded,

dooth not a little serue for vehement affir∣mation. For he sheweth, that he speaketh or in∣treateth not of things vnknowne, or such as per∣teined not vnto him; but of those things, which he verelie perceiued, and after a sort had alrea∣die tasted.

Which we in like maner should imitate; namelie, to applie vnto our owne selues those things, which are promised by GOD vnto the saints. Vndoubtedlie, The slaine of God shall liue in that resurrection, which is now begun, when God reléeueth his elect in afflictions: but shall be thoroughlie and perfectlie fulfilled at the last daie, in the blessed resurrection. Wherevp∣on, in the Acts of the apostles, the third chapter, that daie is called; The time of restitution of all things. And we must not forget, that the Hebrue word Nibblathi, may by another maner of He∣brue pricks be read in the plurall number Nibb∣lothai: so as it may signifie; My dead bodies shall rise: as though God should answer vnto the prophet (which said; Thy slaine men shall arise) and saie affirmatiuelie; Yea verelie, my dead bodies shall arise. Furthermore, it must be diligentlie considered, that the cause of the resur∣rection is expressed; for therefore the slaine men shall arise, bicause they be of God: but God is not God of the dead, but of the liuing; as Christ himselfe testifieth.

40 Besides this, it is said; Awake ye, or Be ye raised vp. Bicause the death of the godlie is counted like a sléepe, as we oftentimes read in the scriptures. And he addeth; Reioise ye: bi∣cause séeing there is speaking of the resurrecti∣on of the godlie, that daie must of necessitie be most comfortable vnto them. And he calleth them; The inhabitants of the dust: partlie, bi∣cause it happeneth to them to be disquieted, and torne in péeces, while they be in this life; and partlie, bicause after death they be resolued into ashes. Afterward he, turning himselfe to God, saith; Thy deaw is euen as the deaw of herbs. For euen as they, being dried vp in the winter, either else, through heate of the sunne, doo againe flourish and wax gréene, by receiuing the deaw of heauen: so the dead, by vertue of thy goodnes and power, shall returne vnto life. Herein con∣sisteth the elegancie of this similitude; that euen as these things flourish, and are gréene without mans labour; euen so shall the dead rise againe by the power of God, without the force of na∣ture. God hath painted out in externe things, the forme and image of the expected resurrecti∣on; while as those things doo spring, bud foorth, flourish, and fructifie, which before were withe∣red. Which similitude also Paule to the Corin∣thians toucheth.

It followeth in the prophet; The earth shall thrust foorth hir dead, and shall discouer hir bloud; but thou my people enter thou into thy chambers: namelie, while the blessed resurrecti∣on is attended for. Thou maist patientlie abide the crosse, while thou séest so great a good laid vp for thée: For the passions of this life, if we com∣pare them to the glorie to come, which shall be reuealed vnto vs, are not to be esteemed. Ter∣tullian, in his booke De resurrectione carnis: That which the Hebrues call Chadarim, and the La∣tins turne Cubicula, he calleth Larders or saffes; which he saith are for this cause vsed in the house, that meate may be laid vp in them, to be deliue∣red out againe vnto the vse of man. Euen so (saith he) dead bodies are put into the graues, to the intent that they should be brought foorth from thence againe. But to returne vnto the lodgings, or chambers, and closets, in the which God commandeth that the faithfull should be∣stowe themselues in the meane time; namelie, before the blessed life. And if it be demanded, what the godlie shall there doo, while they be af∣flicted? I answer, that they be therein, to the in∣tent they may wéepe, complaine themselues, sigh, call earnestlie for helpe, and as it were to set foorth in the bosome of the father, their gréefs, and whatsoeuer dooth disquiet them. For it is not the part of godlie men to bewaile their gréefs in the stréets, in tauerns, or in barbers shops, or openlie to exclame of their oppressions: for they must commit their cause to the iust iudge. Euen in like maner as it is said by Peter, in his first epistle, the second chapter, that Christ himselfe did shut the doore vnto thée for a little space.

The argument of this consolation is deri∣ued from the shortnesse of time, euen as Paule wrote in the second epistle to the Corinthians; that The momentanie lightnes of the afflictions of this life, dooth breed vnto vs a great weight of glorie. And it is called a short time, which is ap∣pointed in the meane time, till the resurrection: and that not amisse, although it should be a long time; bicause this must be vnderstood by com∣parison. For if a verie long time be compared with eternitie, it is a verie short time. After the same maner, the soules of them that be slaine for the name of Christ (which praied God, that their bloud might be reuenged) are willed to be at rest, & to attend a certeine time. The testimo∣nie brought out of the propht Esaie, euen Aben-Ezra, a famous interpretour among the He∣brues, referred vnto the resurrection of the dead. And the Chaldaean paraphrast saith, that Thy God shall throwe the dead into hell: which sai∣eing belongeth to the time of the resurrection. I might also haue brought those things, which be written by the same prophet, in the thirtie chap∣ter, and in the last chapter, concerning hell-fire, Topheth, fire vnquenchable, the woorms that shall neuer die, sulphur, the bellowes, and such

like: but the time will not suffer, and I come to Ezechiel.

[ 5] 41 This prophet writeth, that he was led by the spirit into a féeld filled with bones. This happened two waies; first, bicause he sawe those things by the inspiration of God, and not by hu∣mane sense or imagination; secondlie, bicause those things were not shewed him in the bodie, but in the spirit, and vision of the mind. And it is to be vnderstood, that the resurrection of the dead was openlie at that daie beléeued; & that therefore the prophet did deriue his argument from thence. He sawe bones that were drie, bare, withered, and woorme eaten; that the grea∣ter difficultie of recouering former life might be expressed. For dead carcases, that be whole and full of moisture, would perhaps be thought that they might more easilie be restored to life. God said vnto the prophet; Thou sonne of man, thinkest thou that these bones shall liue? He an∣swered; Lord thou knowest. In verie déed his faith was tempted, but he made a godlie an∣swer, as one that was neither Saducie, nor yet Libertine. But if the resurrection of the dead were an article of the faith, and openlie recei∣ued, why did he not boldlie saie; They shall liue? I answer: bicause, albeit he did beléeue that the dead, at the end of the world, shuld be quick∣ned, yet was he ignorant touching them, which were there shewed him at that time, whether they should be raised vp in that houre: and ther∣fore he committed the matter vnto God. So as, if there be anie doubt obiected vnto vs, touching the articles of faith: we will fitlie and profita∣blie followe his example, in referring the mat∣ter to God, saieng; He knoweth, and is able. And séeing he hath made his will manifest vn∣to vs in the holie scriptures, we beléeue those things, which he hath shewed should come to passe.

And as concerning the vision of the prophet, we must vnderstand, that the citie of Ierusalem being destroied by the host of Nabuchad-nezar, and the temple ouerthrowne by Nabuzara∣dan (the chéefe man that had to deale with life and death) there séemed to be an vtter ruine of the Iewes, being in captiuitie at Babylon. Wherefore, the restoring of them into the land of Chanaan, was now in a maner despaired of. But God confirmeth and aduanceth their hope, deriuing his argument from the Maior vnto the Minor, that is, From the greater to the lesse, and saith; Seeing I am to restore life vnto the dead (which is a far greater thing, than to re∣déeme captiues) I will also make you to be de∣liuered from captiuitie, as I haue promised: which is much easier than to raise vp the dead. And to the intent that the antecedent, that is, the resur∣rection of the dead, should be more thoroughlie perceiued, more euident, and more firme; he set before the eies of the prophet, that vision. Where∣fore, by the resurrection of the dead, which is a thing diuine, and of much more difficultie, he maketh credit to be giuen, that that is to be doon which is temporall and of lesser importance. The verie same kind of argument ought we to vse, if we begin at anie time to doubt of wanting things necessarie vnto this life. In that tempta∣tion let vs saie; Séeing God will giue vnto our bodie eternall life and felicitie in the resurrecti∣on; surelie he will not withdrawe from vs the necessarie sustenance of this life.

The Hebrues so ordered themselues in those daies, as they beléeued the resurrection of the dead; but of the returne into their natiue coun∣trie they despaired: when as neuertheles God promised both. But the calamities, which pre∣sentlie disquieted them, so occupied their senses; as either they forgat the promises of God, or else they gaue little or no credit vnto them. GOD commanded Ezechiel, that he should prophesie, and speake to the bones, which were in his sight, saieng in the name of God; I will put breath in∣to you, and ye shall liue. But it is a maruell, that the prophet should be commanded to pro∣phesie and speake vnto the bones, which be so rude, base, and void of sense, as they cannot ei∣ther heare or vnderstand anie thing. But it must be considered, that all things, though they be void of life, and without sense and motion, doo obeie God without delaie. And Christ in like maner saith in Iohn; The houre shall come, when they that be in the graues shall heare the voice of the sonne of God: whereas yet the bones & ashes of dead men, which be in graues, neither heare nor féele anie thing; yet neuerthe∣lesse it is said, that they shall arise at the voice of the archangel, and trumpet of God.

42 The order and disposition of bones, in the resurrection, is most diligentlie taught by the prophet. First, bones being ioined to bones, are bound and knit togither with sinews. Fur∣ther, they are replenished with flesh, which, bi∣cause it should not remaine vnséemelie and fowle to looke vpon, it is couered with skinne. When the dead bodies were now become per∣fect, he commandeth the prophet to prophesie vnto the spirit, that it should come; and that they should be made things liuing with soule. There is two sorts of spirit mentioned; name∣lie, of the soule, which quickeneth the bodie; and of the spirit of God, which illuminateth and sanc∣tifieth the soule. And for this cause the dead rai∣sed vp, are not onlie said to haue stood vpon their féet, but also it is added; And they shall knowe that I am God. Vndoubtedlie God is knowne by the greatnes of his works: but that know∣ledge happeneth not without the spirit of God.

A voice was heard: perhaps it was thunder; and there was an earthquake: for these things were vsed to be doone in shewing of the excel∣lent miracles of God. When the lawe was gi∣uen in Sina, there was horrible thunder and earthquakes; yea and at the death and resurrecti∣on of the Lord, a great earthquake was made. The spirit commeth from the foure winds, &c.

At the resurrection of the saints that be dead, the soules returne vnto their bodies from the high places of heauen; howbeit, by diuers and sundrie waies; bicause the ashes and dead bo∣dies of them be not heaped vp togither into one certeine place of the world. And all the waies dooth the scripture comprehend by the foure winds; that is, by the east, west, south and north. Or else perhaps the scattering abroad of the captiues, vnto the foure parts of the world is no∣ted. Moses also in Deuteronomie, promised vn∣to the penitent Iewes, this restitution from the foure parts of the world. Hereby moreouer we gather, that the soules of men are not bred in them: euen as God brethed a soule into Adam, and afterward to euerie man createth soules; euen so in the resurrection he will send them from abroad vnto them againe: which also is a a plaine token, that they with their bodies do not die. And where it is after added, that All these bones is the whole house of Israel: thereby we learne, that the spéech héere is ment as touching the resurrection of the godlie: for they be trulie the house of Israel. And the prophet sawe an ex∣céeding great host, bicause (as we also read in the Apocalypse) the companie of the faithfull is a great number.

43 All these bones is the whole house of Is∣rael. When he had now finished the proposition, he addeth the application. It may be noted, that the verbe substantiue [Is] is all one, as if he had said, It signifieth: for those bones were not in verie déed the house of Israel, but they did beto∣ken the same; euen as the seuen vnfruitfull and emptie eares, which were séene vnto Pharao, were the seuen years of dearth. I will open (saith the Lord) your sepulchres. But it must néeds be, that the graues were open alreadie, séeing those bones were scattered in the féeld. Vnto this it is answered, that as concerning those bones, the graues were first opened: but if so be respect be had vnto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the restitution of the Israelits into the land of Chanaan, they were yet to be opened. And whereas the prophet saith; And I will bring you into your land: some vnderstand it allegoricallie, as if the land of the Israelits should be taken for the kingdome of heauen, and eternall felicitie. But setting alle∣gories aside, I rather weigh this in this place; that the vanitie of those Iewes is confuted, who thinke, that the dead shall onelie be raised vp in Iudaea. Whereas the prophet in this place affir∣meth it to come to passe far otherwise: for to the dead alreadie reuiued, he promiseth a returne into the land of promise. Certeinlie, it is a fond and foolish deuise, so to tie the power & strength of God to a certeine place, as it may not or will not doo the same thing in one place, that it hath doone in an other. The graues doo betoken the captiuitie of Babylon, and the lamentable serui∣tude vnder a tyrant, which God promised to re∣lease. Also the sepulchre of the Iewes was ex∣treame desperation; which they ran into, casting aside all hope of their returne. This sepulchre did God promise to vnlocke, by opening the waie of their returne to their own countrie. So in verie déed, the case standeth as touching assistance of the godlie, as when things be in great despaire, then ariseth the daie-breake of heauenlie helpe. To be short: two things are shewed by this ora∣cle; the first is, The resurrection of the dead; the second, The returne of the Israelits into their countrie. And one thing is prooued by an other: for the restitution of the Iewes is confirmed by raising vp the drie bones vnto life.

44 Against this sound and true interpreta∣tion, some doo vehementlie argue two maner of waies, saieng; first, that there is no speaking héere of the vniuersall resurrection of all men, séeing those bones made aliue are said to be the house of Israel. Secondlie, that this was a fai∣ned and imagined vision; and therefore, that nothing can be constantlie affirmed thereby. Héere vnto we answer, that indéed we confesse, that the prophet speaketh of the resurrection of the iust, as we haue alreadie said before: but in that it was a vision, it maketh no matter; nei∣ther dooth it make anie thing the lesse, but that this vision was a generall consolation, for con∣firming the hope of the generall resurrection, as well as the restitution of the Iews. For it is suf∣ficient, that the argument is taken and deriued from the resurrection of the dead. Also, the He∣brue interpretours doo not denie, but that the same is to be prooued out of this place. Neither is that of anie force, which some cauill; namelie, that the argument from the greater to the lesse, is nothing woorth, if so be that which is taken as the greater, be more vncerteine, or as doubtfull as that which is inferred for the lesse. These men thinke, that the resurrection of the dead is more vncerteine, or as doutfull as the restoring of the Iewes into their natiue land. But they are far deceiued; bicause the resurrection of the dead is accounted as better knowne, especiallie to the faithfull Iewes, vnto whom it was certeine and euident; not by nature or sense, but by faith, through whose light those things become mani∣fest and firme vnto our minds, which vnto the sense & reason of man be obscure. And that this

it was that dooth proue, that the Hebrues, which séeke occasions against the Christians, neuer contended with them concerning the resurrec∣tion of the dead: bicause it was alwaies recei∣ued by them, and by their forefathers. Whervp∣on Martha, when Christ had promised hir, that hir brother should be raised vp, answered bold∣lie; I knowe that my brother shall rise againe at the last daie.

[ 1] 45 But for the better explicatiō of this cauill, I thinke it good to reherse what the fathers haue iudged thereof. Tertullian, in his booke De re∣surrectione carnis, obiecteth the verie same a∣gainst himselfe: and he answereth; that vnlesse a thing first be, the same can not be resembled vnto an other thing by a similitude. And there∣fore, vnles the resurrection be knowen by faith, and that it shall come to passe in verie déed, it can not (saith he) be applied to the restitution of the Iewes. A similitude he saith of a void thing is not méet: and a parable of nothing is not conuenient. And certeinlie, they that will, that the resurrection of the dead is inserted in this place metaphoricallie, must consider, that such is the nature of a metaphore, that the thing should be translated from his owne proper place vnto an other. So as of necessitie a thing must first be, before it suffer a metaphor: for vn∣lesse that laughter and gladnesse were in man, he might not applie them to the corne fields and medowes. Naie rather, those metaphors are chéeflie commended, which be deriued from no∣table things, and from things that be néerest, and most knowen. The verie which thing com∣meth to passe in parables. Christ brought a simi∣litude of the vine, which after it was well dres∣sed, and in excellent order, it was let foorth vn∣to ill husbandmen. This parable had not béene plaine, neither would it haue bin of force, vnles that vines excellentlie well handled, should be found in the nature of things; & vnles that the owners of farmes should ofttimes happen vp∣on ill husbandmen. Likewise he broght in a pa∣rable of a barren & vnfruitfull fig trée, the which for a yéere or two was dressed with compasse; and séeing it brought foorth no fruit, it was at the length cut downe. This parable also had béene brought in vaine, vnles that compassing of the fig trée, and pruning in husbandrie or gar∣dening, should not euerie where appéere. Nor let anie obiect vnto me the monster Chimaera, and such like monsters; which albeit they are not in the nature of things, yet wise men doo frame the like shapen things. For albeit Chimaera it selfe be not extant, yet are the parts therof séene: the which be the lion, the goat, and serpents; which are euerie where séene.

[ 2] 46 But Ierom (they saie) was reprooued, bicause he interpreted not the place brought out of Ezechiel, to concerne the resurrection of the dead. I grant: howbeit we must vnderstand, that it is a farre other thing for him to gather the resurrection of the dead by the words of the pro∣phet, than it is to haue it prooued and confirmed by a certeine & euident demonstration. This lat∣ter did Ierom denie, and that of a sound and right iudgement. For it was not Ezechiels mind to shew the quickning of the dead: it was knowen, and (as we haue said) it was at that time beleeued of the Iewes. Wherefore, as out of a knowen principle, he deriued and confir∣med thereby the restitution of the Iewes. Yet did not this father denie, but that the resurrecti∣on of the dead might be gathered hereby: yea rather, he saith with Tertullian, that vnlesse the resurrection it selfe shuld consist, there might no similitude be deriued from thence; and that no man confirmeth vncerteine things by things not extant. Wherefore, euen as the life of wi∣thered bones séemeth incredible, and yet the same shall be; so the deliuerance of the Israe∣lites out of captiuitie, which was thought should not come to passe, shall be put in execution at the time appointed. But if anie man shall aske, whie the similitude is rather brought from the resurrection of the dead, than from anie other thing, as it might haue béene? I would saie, it was therefore doone, that by the waie might be shewed, that without mention of the resurrecti∣on made, that earthlie restitution out of earthlie captiuitie should be no perfect and absolute tranquillitie & blessednes vnto them. And thus much hath béene said concerning this place.

[ 3] 47 Now let vs alledge Daniel. He in the twelfe chapter saith; And at that time shall Mi∣chael the great prince stand vp, who standeth for the children of thy people. And there shall be a time of trouble, such as neuer was, since there be∣gan to be a nation, vnto that same time. And at that time thy people shall escape, whosoeuer shall be found written in the booke of God: and manie of them, which sleepe in the dust of the earth, shall awake, some to euerlasting life, and some to shame and perpetuall reproch and con∣tempt. But such as teach and instruct, shall shine as the brightnesse of the firmament; and they which make manie righteous, shall be as the starres for euer and euer, &c. Daniel had set foorth foure Monarchies, which by a continuall succession should preuaile in the world; and that the kingdome of God should preuaile at the last: but before he should obteine (he saith) that Antichrist should be destroied, who tyrannicallie had oppressed the godlie. And I vnderstand An∣tichrist to be Mahomet, the Pope, and all those which are against the religion of Christ. He wri∣teth, that in the same last time, the afflictions and calamities of the church should be more

gréeuous than euer they were before. But in the meane time he comforteth the faithfull, bicause they should haue their present helpe to be Mi∣chael, that is, Christ the sonne of God, the prince of our Church. The selfe same thing did he pro∣mise vnto his disciples, when he said; I will be with you vntill the end of the world.

He addeth an other comfort; namelie, that they shall not all vtterlie perish in those trobles, but that such as are predestinate vnto life, shall escape: that is, they shall be written in the booke of God. Lastlie, he comforteth the church vnder this name, that there shall be a resurrection of the dead. And he saith, that manie of the dead shall be raised vp: neither doth he saie [All;] be∣cause manie shall be found aliue at the com∣ming of the Lord. Wherevpon Paule saith; We shall not all die, but we shall be all changed. Neither doth she word [Manie] betoken a cer∣teine small number: because (as Ezechiel said;) There stood vp a mightie great host; namelie, of those bones restored vnto life againe. And in the booke of the Apocalypse, the companie of the saints is described to be great in number. In this place Daniel treateth of the resurrection, and that of the same which shall be vniuersall: for he diuideth it into a resurrection of saluati∣tion, and of reproch.

And there is no doubt, but that Christ allu∣ded vnto the words of the prophet, when he said in Iohn; They which be in their graues shall heare the voice of the sonne of God, and shall come foorth: they which haue doone well, into the resurrection of life; but they which haue doone euill, into the resurrection of iudgement. As to the felicitie of the saints, to be looked for af∣ter resurrection, he addeth; that They which in∣struct others, shall be verie glorious; and he compareth them with the brightnesse of the cele∣stiall Spheres. And them which make manie righteous, he compareth to the cleare light of the starres, bicause they teach the promises espe∣ciallie of Messias, wherevnto they giuing their assent, are iustified. For the power and vertue of making righteous, must not be attributed vnto men, séeing that is onelie the gift of God: neither can it be giuen to men, otherwise than as the ministers and instruments of the word of God. And that which is first spoken of the firma∣ment of heauen, and of the brightnesse of the starres, I thinke it to be all one: for it is an vsu∣all thing in the holie scriptures, to repeate in the latter member of anie verse, that which had béen spoken in the former.

48 This prophesie of Daniel, although it be verie plaine and euident, yet hath it béen subiect to the cauillations of Porphyrius, no meane phi∣losopher. He being verie angrie with the christi∣ans, confesseth that Daniel was a most excel∣lent man; but that the prophesies, which be writ∣ten vnder his name, doo perteine nothing vnto him, but that they were written by a forgerer, which liued after the times of Antiochus and Machabeus. And that in his booke he prophesied not of things to come; but rather he contriued into riddles, the things which were alreadie past. And those things he saith, which in this place are péeced to, belong altogither to the time of Antiochus: for the Iewes were verie cruellie vsed by him. First, he subdued to himselfe the ci∣tie of Ierusalem, & robbed the temple; afterward he began to compell the Iewes to depart from the rites and customs of their countrie, & to for∣sake the iust worshipping of God: he forbad cir∣cumcision, he obtruded vnto them the eating of swines flesh against their wils; he set vp in the temple of God the signe of Iupiter Olympus, to be worshipped. Which doone, it came afterward into his mind to go against Persia, where he at∣tempted to rob a church that was most rich, and furnished with verie manie gifts, & from thence had repulse with great shame. For which cause he conceiued so great indignation, as he be∣ganne to be sicke in his mind; and he deui∣sing with himselfe to powre out all his wrath a∣gainst the Iewes, returned with great hast into Syria. But he fell from his chariot, and was so hurt with the crushing of his bodie, as partlie thereby, and partlie through his vehement trou∣ble of mind, and with the newes brought him of Lysias and other his capteins put to flight and ouerthrowen by the Israelites (for at his going awaie, he commanded that they should most gréeuouslie afflict the Iewes) he died. Then (saith Porphyrius) the Iewes which séemd to be dead, were after a sort raised vp, and are risen againe: but yet so, as they which had constantlie behaued themselues in preseruing of their countrie, be∣came religious, famous and glorious: but they which shamefullie had reuolted from true godli∣nes, became verie vile and full of reproch. These be the doting follies, yea rather the poisons that Porphyrius scattered in this place.

But of vs which professe Christ, the first point of his interpretation may not be receiued; namelie, in that he affirmeth the booke not to be written by Daniel, when as Christ not onelie made mention thereof, but also cited words which we read in the same. As touching the other point, wherein he will that these things should haue relation vnto Antiochus; Hierom deman∣deth, how that the afflictions, wherewith the He∣brues were vexed vnder that tyrant, were more gréeuous than euer they were before? Certein∣lie, in the time of Nabuchad-nezar, the citie of Ierusalem was ouerthrowen, the temple vtter∣lie raced, and all the people led into captiuitie, and therein kept, vntill the seuentie yéere. More

gréeuous doubtlesse were these afflictions, than the other which Antiochus brought vpon them. The booke of the Machabeis doth after a sort mi∣tigate this saieng; where it is said, that the euils of Antiochus were more gréeuous, than had happened from that time, wherein the Iewes were without a prophet; that is, from Esdras, which was the prophet Malachie. Howbeit, we must consider, not what is written in the booke of Machabeis; but that verie thing which is con∣teined in the volume of Daniel. Furthermore, we demand why the transgressors of the lawe are said to be raised from death, after that king Antiochus was dead (for so Porphyrius expoun∣deth it) since that reuolters rather fell backe, than rose againe? For while the tyrant yet liued, they were had in estimation, & they occupied the chiefe priesthoods and bishopriks: and the Ma∣chabeis, whom perhaps he vnderstandeth to haue become famous, liued in excéeding great troubles and sorrows, and were almost all vt∣terlie extinct. Iudas fell in battell, Ionathas being a captiue was slaine, and Simon was beheaded in a banket.

Certeinlie, I doo not denie, but that they were verie gréeuous things, which happened vnder Antiochus; but not so bitter and rigorous, as are those things which the prophet sheweth shall come to passe vnder Antichrist: whose types and figures went before, who were not onelie An∣tiochus, but also Demetrius, and other princes of Graecia, which both afflicted the Hebrues, and al∣so were aduersaries to the true worshipping of God. I knowe likewise, that there was a cer∣teine other man named Polychronius, which was bold to affirme, that this place of Daniel must not be vnderstood of the resurrection of the dead: but he groundeth vpon no firme reasons; and he is confuted by Iohn Oecolampadius a verie learned man. Further, we sée that by Iohn the apostle, in the 20. chapter of the Apocalypse, the verie same things well-néere, and in the same order are taught as they be written by Daniel: where we read, that there were seates placed, and the iudgement appointed; againe it is added, that they did liue againe, which suffered death for Christ. Lastlie, this we may saie, euen that which we brought for making plaine that place of Ezechiel; namelie, if they will haue it metaphoricallie taken, that by the resurrection of the dead, is shewed the state of the people of the Iewes after the death of Antiochus, it must in verie déed be determined, that there is a re∣surrection of the dead: otherwise a similitude or parable cannot be deriued from thence.

49 Furthermore, God commandeth the pro∣phet, that he should seale vp the booke for a time: which must not so be wrested, as though GOD would not that these prophesies should be read and knowen; séeing prophesie is giuen, to the intent it should edifie and teach. But the holie ghost prophesieth by Daniel, that the negligence of men in reading and knowing the word of God, should be great: and that therfore, for their incredible slouth, the holie bookes should be sea∣led vp from them; to the intent they should vn∣derstand nothing of spirituall things. And ther∣fore he prophesieth, that the incredulitie should be great: and he that beléeueth not, vnderstandeth not the secret heauenlie things. Yea, and at this daie among christians, what a verie great number maist thou find, that would be counted and called by that name, which neuer read the Gospels throughout? We may also interpret, that the bookes of God are sealed vp, as touching our senses and humane reason: for A naturall man dooth not perceiue those things that be of God; yea, not onelie they be sealed vp to him, but they séeme to be foolishnes. These things are open vnto them, to whom the Lambe hath ope∣ned: to whom onelie (as we read in the Apoca∣lypse) it is giuen to open the sealed booke.

Ouer this, there be manie which read the holie bookes, recite them vnto others, and instruct o∣thers; vnto whom neuerthelesse they are sealed vp, bicause they in verie déed haue no sense nor experience in themselues, neither doo they tast what things they read & teach. R. L. Ben-Gerson thought, that by this forme of spéech, God com∣manded the prophet, that from these visions he should take nothing awaie; nor yet adde anie thing thereto ouer and besides. At the end it is written; Manie shall run into diuers parts, and shall passe by, and knowledge shall be multipli∣ed. By these words let others vnderstand what they will; to me it séemeth, that the time of the new testament is foreshewed, when as the apo∣stles are sent to preach the Gospell ouer all the world. Therefore, when they had wandered a∣mong all nations, the saiengs of the prophets became much more plaine than they were be∣fore: as well, for the great abundance of spirit that was powred out; as also for that the pro∣phesies may be a great deale better vnderstood, when they be fulfilled; than before, when they were reuealed. And these things I thinke to be sufficient for this place.

50 Now I come vnto the prophet Osee. God promised sundrie times, that he would once de∣stroie death: whereby is manifestlie gathered, that wée must beléeue the resurrection of the dead; the which being taken awaie, death reig∣neth, and cannot be said to be abolished. Esaie, in the 25. chapter, saith; I will destroie death for e∣uer, and I will wipe awaie the teares from all fa∣ces, and I will take awaie the rebuke of my peo∣ple for euer. These things be manifest: but Osee in the place now brought, did more vehement∣lie

and effectuallie speake the same; From the hand of the sepulchre will I deliuer them, and from death will I redeeme them. O death, I will be thy plague. O graue, I will be thy destructi∣on. This place did Paule vse in the 15. of the first to the Corinthians, as an euident testimo∣nie. Neither must it mooue vs, that he followed not the Hebrue veritie, but the Gréeke inter∣pretors: for albeit he change the words, yet he departed not from the sense. The translation of the seuentie interpretors was then better kno∣wen, and was well-néere in all mens hands: and so Paule dooth sometimes vse the same, that euen the Gentils might vnderstand, that those things, which he taught, were extant in the holie scriptures.

But as to the meaning of the prophet thus it standeth. He a little before had inueihed bitter∣lie against Ephraim, that is, against the king∣dome of the ten tribes, prophesieng destruction, and most certeine ouerthrowe vnto them for their idolatrie and wicked life: afterward he gaue the comfort, which I haue rehearsed; to wit, that they should be deliuered and plucked out from death, and from the graue. But thou wilt saie; How may it be, that these things are not repugnant one with another; namelie, that they should be vtterlie cut off, and that they should be deliuered? But there must be a diffe∣rence put betwéen the Israelits. For on the one part, manie of them were of a most obstinate mind, cleauing vnto idolatrie, and to most grée∣uous sinnes: to these belonged destruction, bi∣cause they repented not. On the other side, there were among them some good men, holie men, and true worshippers of God; who notwith∣standing that they were to be wrapped in other temporall calamities, yet should they be deliue∣red: and to them properlie belongeth the com∣fort which is brought. But the aduersaries will yet vrge more earnestlie, and saie; We doo not read, that the ten tribes were restored, nor deli∣uered from the graue of their captiuitie: some of them perhaps returned, but they came not by great companies; neither was anie more resto∣red the kingdome of Ephraim, that is, of the ten tribes. This indéed is true, and therefore GOD in comforting them did not promise temporall redemption, or the deliuerance of this life: but the blessed resurrection, with euerlasting felici∣tie. And he saith, that he will redéeme them from the graue, and that he will deliuer them from death: and saith, that he will be the plague of death, and the destruction of the graue.

In reading of the prophets we must often∣times vse this rule; namelie, that we should vn∣derstand threatenings to take place, as tou∣ching them, which be obstinate in sinnes, and which will by no meanes repent: but that pro∣mises and consolations shall be most certeinlie true and fulfilled towards them that repent. Re∣pentance is remooued from mine eies. This ad∣ded God, that he might appoint the certeintie of the resurrection: as if he should saie; I will not repent me of this decrée, it shall in anie wise come so to passe. Ephraim shall increase and multiplie among brethren. Vnder the name Ephraim, he vnderstandeth all them with Christ their head, which shall be heaped vp in the resur∣rection, with great honors and incredible orna∣ments. Afterward the prophet returneth with his prophesie vnto the wicked Ephraimits, and saith, that they shall be vtterlie banished. Dout∣les they were men of wealth, riches, and power: in the which things they putting their trust, thought that they should neuer come to ruine. But God saith; Behold, I will bring the east wind, that is, Salmanazar the king of Assyria, which shall drie vp their fountaines and veines: that is, not onlie the waters, but also the spring∣ing of the fountaines, the verie originals and roots, so as they may not be repaired anie more: and he will take awaie the treasure, and all pleasant vessels. This is the interpretation, which to me séemeth plaine and manifest.

51 Albeit I note, that Dauid Kimhi conuer∣teth the future tense into the preterpluperfect tense, & saith; I had deliuered the dominion of the twelue tribes out of the graue, & had redee∣med them from death, and had bene the plague of their death, & the destructiom of their graue, if they had beene wise. By wisedome I meane verie repentance, that is; If they had repented, and heard my words. And bicause they should not despaire, by reason of so vnhappie a successe; the prophet speaketh so magnificallie of deliue∣rance & redemption, and also of plague, death, and abolishing of the graue. Euen as if he had said; Although that they had béene extinct, and vtterlie abolished; yet I had deliuered them. Whereby is gathered, that there is no calamitie of men so great, but that God can either take awaie or mitigate the same. Wherfore we must neuer despaire, but set alwaies before our eies, that it is the propertie of God to redéeme from death, and to be the death and destruction there∣of. And if at anie time deliuerance come not, and that death be not taken awaie; God is not in fault thereof: but our owne obstinacie and vnbeléefe, bicause we will not repent.

Paule, who was most circumspect in perusing the saiengs of the prophets, deriued the argu∣ment (wherewith he confirmed the resurrection of the dead) from that same propertie of God, whereby he is pronounced in the scriptures to be the conquerour of death, and redéemer from the graues: bicause it behooueth somtimes, that the properties of God should breake foorth into

act. He noteth, that the prophet dooth stir vp vnto repentance the kingdome of the ten tribes, by promising them, that God would be with them; who is so mightie and magnificent a conque∣rour ouer death. Which exhortation certeinlie would be of no force, if we should desire of God that thing, which indéed would neuer come to passe. And séeing the apostle had affiance, that it would so be; therefore he vseth glorious reioi∣sings against death, saieng: O death, where is thy victorie? O death, where is thy dart, where∣with thou didst pearse all men? It is vnderstood; These things are wrested from thée by Christ.

52 It must not séeme anie maruell, if Christ be called a plague or destruction: for this must be vnderstood in respect of euill things. And al∣waies a new generation must néeds be the cor∣ruption of the thing which went before: for when fire is made of wood, the forme and nature of wood must néeds perish; otherwise the fire would not be brought foorth. And as the Philosophers or Logicians doo commonlie affirme; The corrup∣ting of euill things is numbered among good things. And we are woont to saie of a noble and happie emperor; He is a lion, a woolfe, a dragon; he is féerse and terrible: but it is added; Vnto his enimies: whereas otherwise, vnto his citi∣zens he is mercifull, gentle, and courteous. Yea, and in this selfe same prophet, God named him∣selfe like a beare, a leopard, and a lionesse; but that was toward the wicked and vngodlie: whereas otherwise he is mild and mercifull to∣wards the faithfull. So as God hath tempered for vs a medicine out of the death and resurrecti∣on of Christ, whereby we be deliuered, and death perisheth: in like maner as a wise Physician drinketh vnto the patient of the medicine, wherewith he is reléeued, and the ague or disease extinguished. And, of this wholesome medicine we drinke healthfullie, while as either by rea∣ding, or by preaching, there is mention made of the death and resurrection of the Lord, and we with a liuelie faith embrace the same: and also, when we make protestation of our faith by the sealing of baptisme, and receiuing of the Lords supper. For in these holie actions, both the death and resurrection of Christ are celebrated. In the treatise of this place, Paule added; that Death is swallowed vp by victorie; namelie, of Christ.

53 And thus much haue we spoken concer∣ning the places of the old testament, of which sort there might be more brought: but these I was minded to produce, and to stand content with them. And I haue the more largelie expounded them, bicause there be some at this daie, which affirme; that in the old testament there is no∣thing concerning the resurrection of the dead: or if there be anie testimonie there extant, they saie it was not knowne vnto the fathers of those times. Now come I to the testimonies and as∣sertions of the new testament. First we read in the fift of Iohn, which alreadie I haue oftentimes alledged; They which be in their graues, shall heare the voice of the sonne of God; and they which haue doone well, shall come foorth into the resurrection of life; but they that haue doone e∣uill, into the resurrection of iudgement. And in the sixt chapter; He that beleeueth in me, hath life euerlasting, and I will raise him vp at the last daie. In the 22. of Matthew, the 12. of Marke, and the 20. of Luke; I am the God of Abraham, the God of Isaac, and the God of Iacob. But God is not the God of the dead, but of the liuing. And in the 14. chapter of Luke, when Christ had exhorted them that stood by, that they should be beneficiall vnto the poore, and that they should make feasts vnto them; They haue not where∣withall (saith he) to requite thee againe, but it shalbe restored to thee in the resurrection of the iust.

In Iohn; He that loueth his soule in this world shall loose it; and he that dooth hate the same, shall preserue it vnto euerlasting life. And vn∣der the word [Soule,] he vnderstandeth this life of the bodie: wherevnto he that is ouermuch af∣fected, and will not render it for the Gospell sake shall loose the same; bicause in the resurrection it shalbe iudged to perpetuall destruction: But he that shall loose the same, shall receiue it safe vnto eternall life. In the 25. of Matthew; Before him shalbe gathered all nations. And in the 13. of Marke; And he shall send his angels, and shall gather his elect togither from the foure winds, and from the vttermost parts of the earth, to the vttermost part of heauen. In the 17. of the Acts, Paule preached this resurrection to the Atheni∣ens, when there were present with him the Stoiks & Epicures, in the stréete of Mars: who hearing of that doctrine, partlie they laughed it to scorne, & partlie they said; We wil heare thee another time of this matter. And they called him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, A carrier about of newes, & a setter foorth of strangs gods, & of new doctrine. In the same booke, the 23 chapter, when as Paule stood in the college of the Scribes, Pharisies, and priests, and sawe himselfe to liue in great danger, he cried out; I am a Pharisie, and the sonne of a Pharisie, and I am iudged of the resurrection of the dead. And againe, in the 24. chapter of the same booke, when he had pleaded his cause be∣fore Felix the president, he testified, that both the iust and vniust should rise againe. The verie which thing he rehearseth againe, when he was before Festus, in the presence of king Agrippa, and Bernice his wife.

54 Yea, and Peter in the first epistle, and first chapter, saith; that God, according to the abundance of his mercie, hath begotten vs a∣gaine

vnto a liuelie hope, by the resurrection of Iesus Christ from the dead. And ye by the power of God are kept through faith vnto saluation, which shall be shewed in the last time. And in the latter epistle, the third chapter, he saith, that In those daies there shall be new heauens, and a new earth. Also Iohn, in his first epistle, and third chapter, writeth; When Christ shall ap∣peere, then we shall be like vnto him. Whereof it is gathered, that séeing Christ hath a bodie, and is risen againe; we also shall rise againe togither with our bodies. In the 20. chapter of the Apocalypse, we read; And I sawe the dead, both great and small, stand in the sight of God, &c. Also in the 21. chapter; And God shall wipe awaie all teares from their eies, and there shall be no more death, &c. In the 22. chapter also; Blessed be they which keepe his comman∣dements, that their power may be in the tree of life. Paule in the eight chapter to the Romans; But if his spirit that raised vp Iesus Christ from the dead, dwell in you, he that hath raised Iesus Christ from the dead, will also quicken your mortall bodies, And in the sixt chapter; For if we be planted with him to the similitude of his death, euen so shall we be partakers of his resur∣rection. And in the 14. chapter; For we shall all appeere before the tribunall seat of Christ.

Vnto the Corinthians, the first epistle and 15. chapter, he intreating purposelie and dili∣gentlie of this question, in such sort confir∣meth the resurrection, that of his iudgement and meaning therein, it is not lawfull to doubt: I will not drawe out words from thence, bi∣cause it should be méet to recite the whole chap∣ter. Howbeit, this I will rehearse out of the sixt chapter of the same epistle; Our bodie is not for fornication, but for the Lord, and the Lord for the bodie. And God hath also raised vp the Lord, and shall raise vs vp by his power. And in the latter epistle, the fift chapter, mention is made of our habitation in heauen, Not being made with hands: and that we desire to be clo∣thed vpon, and that while we be in this taberna∣cle, we sigh, bicause we would not be vnclo∣thed, but be clothed vpon, that mortalitie might be swalowed vp of life. Further it is added, that All we shall appeere before the iudgement seat of Christ, that euerie one may receiue the things which are doone in his bodie, according to that he hath doone, whether it be good or euill. Vnto the Ephesians, the second chapter; When we were dead through sinnes, he quickened vs to∣gither in Christ, and hath raised vs vp togither with him, and made vs to sit in the heauenlie places, &c. Vnto the Philippians, the third chapter; That I may knowe him, and the power of his resurrection, and the fellowship of his afflictions, while I am made conformable vnto his death, if I may by anie meanes attaine to the resurrection of the dead. Vnto the Colossians, the second chapter; Ye being buried togither with him, by baptisme, in whom ye are also rai∣sed togither with him, through the faith of the operation of God, which hath raised him vp from the dead. Likewise in the third chapter; Your life is hidden with Christ in God: where∣fore when Christ your life shall appeere, then shall you be made manifest with him in glorie. Vnto the Thessalonians, the first epistle, the 4. chapter, he admonisheth them, that They should not sorrowe for them that are asleepe, as others doo, which haue no hope: for if we beleeue that Iesus died and rose againe, euen so God will bring with him those which sleepe in Iesus. And strait after; For the Lord himselfe shall descend from heauen, with a shout, and with the voice of an archangell, and with the trumpet of God, and the dead in Christ shall rise first. Vnto the Hebrues, the second chapter; That by death he might abolish him, who had power ouer death. In the same epistle, the eleuenth chapter: when Abraham at the commandment of God would haue sacrificed his sonne Isaac, of whom he had the promise of posteritie; he considered with him selfe, that God was able euen to raise him vp from the dead, from whence also he reduced him, to be a figure of the resurrection. Iude, in his epistle, bringeth in Enoch for a testimonie, who was the seuenth from Adam, and said; Be∣hold, the Lord commeth in thousands of his saints, to giue iudgement against all men, and to reprooue all the wicked. And soone after; Loo∣king for the mercie of our Lord Iesus Christ, vn∣to eternall life. Let it be sufficient, that we haue brought these things out of the new testament: vnto the which adde the article of the apostles Créed, wherin we confesse our selues to beléeue the resurrection of the flesh. Further, all those places, wherein Christ is said, that he shall be iudge of the quicke and the dead, haue relation vnto this.

[ 5] 55 Now that we haue séene the significati∣on of the word, and also the definition; and haue sought, whether this resurrection may be plainlie set foorth by naturall reasons; and fur∣ther, haue brought testimonies, as well of the old as new scriptures: now it foloweth, that we speake somewhat of the causes thereof. It is the effect of faith, and it followeth iustification. Whervpon it is said in the sixt chapter of Iohn; He that beleeueth in me, hath life euerlasting, and I will raise him vp at the last daie. So as God, by his power, is the efficient cause thereof. For which cause Christ said vnto the Saduces; Yee erre being ignorant of the scriptures, and of the power of God. And not onelie God the fa∣ther himselfe, but also the holie Ghost is cause of

the resurrection. For (as we haue alreadie said) it is written in the epistle to the Romans; If the spirit of him, which hath raised vp Christ from the dead, dwell in you, &c. Yea moreouer, the sonne himselfe, which is Christ Iesus, is a cause of this resurrection: for in the Gospell of Iohn he said; I will raise him vp at the last daie. And againe; Euen as the father raiseth vp and quic∣keneth, euen so also the sonne quickeneth, &c, Further; They which be in the graues, shall heare the voice of the sonne of God, and shall come foorth, &c. In the eleuenth of Iohn; I am the resurrection and the life. Moreouer, there is an argument taken hereof; that Christ, by his death tooke awaie sinne, which was the cause of death. Verelie no man doubteth, but that the cause being remooued, the effect is taken awaie. In the first to the Corinthians, the 15. chapter; In Adam all men are dead, in Christ all men shall be reuiued: & as by one man came death, so by one man came the resurrection from the dead.

The finall cause of resurrection is assigned to be, That the whole and entire man should be iudged at the tribunall seate of God, and should receiue rewards or punishments, according as he hath behaued himselfe. But the angels, al∣though they shall be ministers of the resurrecti∣on, yet can they be no causes. Among the causes of the resurrection to come, the resurrection also of Christ is numbered: for Paule, in the first to the Corinthians, the 15. chapter, saith; If the dead rise not againe, neither is Christ risen a∣gaine: and if Christ be not risen, our preaching is in vaine. But we may argue on the other side; Christ rose againe; Therefore we also shall rise againe. So then, the resurrection of Christ séemeth to be the cause of our resurrection; which indéed is to be granted: but yet not so, as that verie action, wherein Christ was raised vp, and which is now past, is the efficient cause that per∣formeth or dooth anie thing, which should bring foorth our resurrection: but bicause the diuine power and might, which is in Christ, séeing he is God, is reteined still, euen as he raised him vp from the dead, so will he also quicken vs in due time. This we sée come to passe in humane things. For he that is a white man, begetteth al∣so a white sonne: not that the colour it selfe can procreate, but that those beginnings or causes, which wrought the begetter to be white, do make him also white, which is begotten by him. Euen so our resurrection shall not be vnlike to the re∣surrection of Christ. Further this must be noted, that the diuine actions, and heauenlie benefits, which are imploied vpon men, be (as Damasce∣nus saith) deriued vnto vs by the flesh of Christ, which now should be none at all, vnlesse he had béene raised from the dead. Wherefore by this meanes, the resurrection of Christ may be also called ours: bicause without that, we might not haue obteined ours. Againe, if we should like philosophers followe Plato, adiecting vnto the foure kinds of causes an Idea [or paterne,] we might saie, that the resurrection of Christ was the exemplar cause of our resurrection. The fi∣nall cause of resurrection is assigned to be, that The whole and entire man should be iudged at the tribunall seate of God, and should receiue rewards or punishments, according as he be∣haued himselfe. And thus much of the causes.

[ 6] 56 It followeth, that we should speake of the properties and conditions of the bodies, which shall be raised vp. The Schoolemen called them indowments or qualities: neither can I disal∣low of those, which they haue reckoned; bicause I perceiue them to be gathered out of the holie scriptures. Howbeit, I thinke not that all the properties were gathered by them; neither yet may it be: for in this life we cannot haue experi∣ence of the glorie of the saints; but we shall then perfectlie and absolutelie knowe it, when we shall come vnto it. The first condition that com∣meth to my remembrance of the blessed, is im∣mortalitie. And assuredlie, in the diuine scrip∣tures, so often as there is mention of the life to come; the same is said to be eternall, as being that, which shall haue no end. Paule saith; This mortall must put on haue immortalitie, and this corruptible bodie must put on incorruption. And séeing the punishments & rewards, which shall be rendered, according to the nature of works, be sempiternall; the subiect or nature, which shall be giuen them, must néeds be im∣mortall also. Furthermore, séeing it is no doubt, but that Christ destroied sinne and death; it re∣maineth, that the life of the saints should be im∣mortall. And in the sixt chapter to the Romans it is written; Christ rising againe from the dead dieth no more; neither shall death haue anie more power ouer him. Besides, in the first to the Corinthians, the 15. chapter; Flesh and bloud shall not inherit the kingdome of God. Yet must not these things be taken for the verie nature and substance of flesh and bloud: f•…•… they, which shall rise againe, shall be wholie in∣dued with these things. But the apostle hath re∣spect vnto corruption, vnto the which flesh and bloud in this life are subiect: wherfore he added; And corruption shall not inherit incorruption.

57 Vpon this propertie followeth an other; namelie, that after resurrection there shalbe no néed, either of meat, drinke, or of women: séeing men (as Christ taught) shalbe like vnto angels. Wherefore, the Mahometists, and the Saracens are herein shamefullie deceiued; who beléeue, that after the resurrection, the blessed sort shall haue ministred vnto them abundance of meat,

store of drinke, and a plentifull vse of women: for so hath their Alcoran taught. Yet hath Aui∣cenna in his Metaphysicks, not vnwiselie in∣terpreted this, and saith; that Those spéeches are metaphoricall, bicause (as he thinketh) the ho∣nest pleasures of the life to come might not be expressed, (especiallie vnto ignorant men) other∣wise than in termes of the vulgar delights, which be receiued in this world. These things I said were not vnwiselie brought, bicause euen in the holie scriptures are found such allegories or translations. For we read in the twelfe of Luke; Blessed be those seruants, which the Lord shall find waking, for he will gird himselfe a∣bout, and passing by, will minister vnto them. And in the 22. chapter of the same euangelist, it is written; I appoint vnto you a kingdome, e∣uen as my father hath appointed vnto me, that ye should eate and drinke at my table in my kingdome. Yea, and among our most ancient fathers, there were verie manie, which thought, that Christ, at his latter comming, shuld reigne togither with his saints for the space of a thou∣sand yéeres, in singular delights, and great plea∣sure. These men be called by the Graecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Latines Millenarij; of whom Au∣gustine spake at large in his second booke De ci∣uitate Dei, and 20. chapter. Hereby they first tooke an occasion of error; bicause Christ did eat and drinke togither with his apostles, after his resurrection; secondlie, bicause the prophets doo ofttimes make mention of these things, when they prophesie of the last times. Moreouer, vn∣to this purpose they wrested a place out of the 20. chapter of the Apocalypse: where there is mention made of those thousand yéeres. To confute this error of theirs: first we saie, that Christ, with his apostles, did eat and drinke, to the intent he might leaue a most testified truth of his humane nature, and not to serue necessi∣tie. For he had an vncorruptible bodie, which was neither troubled with hunger, nor thirst. Wherefore the meat and drinke which he vsed, turned not into the substance and quantitie of his bodie; but they departed, and were resolued into their first matter. Whereby it may be vn∣derstood, that there were certeine things, which Christ did after his resurrection, to testifie the truth of his humane bodie; and some other, for the setting foorth of his glorie.

Tokens of his glorie were these; that he va∣nished awaie vpon the sudden, when he was séene, and was suddenlie present with his apo∣stles; that he came in vnto them, when the doores were shut; and at the last, in that he as∣cended vp into heauen. But on the other side, he shewed himselfe still to be verie man, when he offered himselfe to be séene and handled, when he did eat and drinke togither with his apostles, when he ascending vp into heauen, was visiblie separated from them. And whereas the holie scriptures, as well in the prophets, as in the e∣uangelists, make mention of meat and drinke: that (as we haue declared) is doone by an alle∣gorie, and by metaphors and similitudes well inough applied vnto teaching. This we may shew by a testimonie of the booke of Prouerbs, where wisedome is described, which mingled hir wine, and prepared hir table. Which things can not be agreable vnto wisedome, whose nature is spirituall, and sticketh in the minds of men: but vnder the name of meat and drinke, we vn∣derstand the knowledge of God, the feruent loue of heauenlie things, and the ioie that flo∣weth out of the presence of God. These things (I saie) shall vnto the elect be like most delicate meat and drinke.

And therefore, when as Marie sat at the Lords féet, and was maruellouslie refreshed with his doctrine; she was defended by Christ himselfe, when she was accused by Martha, in respect that she intermitted hir busines of preparing things necessarie to liuelood: for he said; Marie hath chosen the better part, which shall not be taken from hir. Touching the place of the Apocalypse, we must vnderstand, that the resurrection, whereby the saints shall reigne with Christ a thousand yéeres; is not that, whereof we now intreat: but it is the regeneration, whereby we are iustified. And therefore it is there in expresse words added; And this is the first resurrection. Neither dooth the thousand yéeres note anie o∣ther time, than that, wherein we now remaine vnder the protection of Christ in his kingdome, which is the church. Neither is it anie doubt, but that the certeine and prescribed number is there put for an infinit number. So as those things belong not to the latter cōming of Christ, but vnto the former. Which if those ancient fathers had considered, they had not so fallen into er∣ror. Wherefore, in that mortall life, there shall néed neither bodilie food, neither yet procreation of children: for these things serue vnto mortall life, but the other shall be immortall. And bi∣cause there is nothing diminished of the sub∣stance of bodies, there shall be no néed of that renewing which is made by meat and drinke. And bicause also none shall die, others shall not be substitute in their place by new procreation.

[ 3] 58 An other condition or qualitie they haue called light, and splendent brightnes: whereof Paule to the Philippians saith; God will make our base bodie like to his glorious bodie. And a shew of this condition did Christ make, when he was transformed, where his face did shine like vnto the sunne. And in Matthew it is written; The iust shall shine in the sight of God like vnto the sunne. Neither did Daniel passe ouer this

brightnesse or clearenesse, as we haue alreadie heard. And Paule, in the first to the Corinthians, the 15. chap. saith; Now it is sowen in ignomi∣nie, then it shall rise againe in glorie. Moreouer, they thinke that this brightnesse must be deriued vnto the bodies of the blessed, from the soules, which shall sée God: not as in a darke spéech, or in a glasse; but shall sée him indéed as he is: by which sight they shall receiue so great ioie and gladnesse, as it shall flowe from thence to their bodie. Neither is it vnknowen to anie, that the mind and the spirit dooth exhilerat the counte∣nance, and make the bodie chearefull. [ 4] Besides this, there is put an agilitie in the bodies of the blessed: for the bodie and members shalbe wholie subiected vnto the soule, so as it shall nei∣ther contend nor striue against it. Wherof Paule said; It is now sowen in feeblenes, but then it shall rise in power. Therefore in the booke of Wisdome, the third chapter, it is read of the saints, that as sparkes they shall runne through the réeds or stubble.

And Paule vnto the Thessalonians saith; We that shalbe found aliue, and the dead that be rai∣sed, shalbe caught vp to meet with Christ in the aire. This no doubt will be a great reioising, and nimble motion of our bodies, that we shall ascend vnto Christ through the aire. In this abi∣litie the bodie of Christ excelled, séeing it walked vpon the waters, and gaue power vnto Peter to doo she like: and séeing Christ himselfe was taken vp out of the earth into heauen. And héere∣in it consisteth, that the soule shall perfectlie go∣uerne the bodie, so as the weight and burden of the flesh shalbe no hinderance vnto it. This pro∣pertie in verie déed belongeth vnto locall moti∣on. Wherfore it is a woonder, that the Vbiquists admit this qualitie to be in the bodies of the bles∣sed, (as they write in their bookes;) and yet doo affirme heauen to be euerie where: so that they will not attribute places certeine to the bodie of Christ, and to our bodies, when we shalbe bles∣sed; as though locall motion may be without a place.

[ 5] 59 Ouer this, vnto the saints after resurrecti∣on, there is appointed an impassibilitie: for they shall not be corrupted nor diminished with anie passions, sorrowes, or diseases. Wherefore the a∣postle wrote; It is now sowen in corruption, but it shall rise againe in vncorruption. Of affecti∣ons and passions in bodies, we must not iudge all after one sort: for some be hurtfull, which doo waste and diminish the bodie, yea and finallie doo consume the same. Such are hunger, thirst, sicknesse, sorrowe, and others of this kind: from these affections the saints shalbe deliuered. But there be other passions, which doo rather helpe nature, and make it perfect; than hurt or im∣paire it: such are the féelings of the senses. The eie is not hurt, when it is affected with beautifull colours; neither the hearing with harmonie and tunes well composed; neither is the smelling harmed by good odours. So as our bodies shall not be depriued of these passions, when after re∣surrection they shall be in the euerlasting man∣sion. [ 6] They ad, that there shalbe a subtilitie; which must not so be vnderstood, as though the bodies of them that rise againe should be conuerted in∣to spirit, & that it should be airie or elementall, or like vnto the wind, so as they may penetrate all things: but I referre this subtilitie vnto the exquisit, subtill, and sharpe vnderstanding of the senses: as also vnto the affects, which doo followe the bodie, and which shall not be grosse and full of impediments; neither shall they trouble the mind.

And to this purpose might be bent that saieng of Paule; It is sowen a naturall bodie, but it shall rise againe a spirituall bodie. By which words he ment not, that the bodie should be transfor∣med into a spirit; but he taught, that the humane bodie (sauing the nature thereof) should, as much as may be, drawe vnto the propertie of a spirit, as touching knowledge and affects. These nota∣ble properties haue the schoolemen gathered, be∣ing confirmed by the holie scriptures. And yet haue they not declared all: for saith Paule to the Corinthians; The eie hath not seene, nor the eare hath not heard those things, which God hath prepared for them that loue him. Neither must we leaue vntouched, that neither the holie scrip∣tures, nor fathers, nor schoolemen, in anie place, haue attributed, either vnto the flesh of Christ be∣ing risen, or to other saints, the gift of vbiquitie, or prerogatiue of no certeine place. Wherefore it is to be maruelled at, that this deuise so pleased certeine men of our age: yea and the schoolemen especiallie. Thomas Aquinas said, that it is héer∣by gathered; that bicause the conditions of bles∣sed bodies doo atteine vnto heauenlie proper∣ties, their habitation after this life is in the hea∣uens; yea aboue the heauens.

[ 7] Furthermore, they dispute concerning the age of them that shall rise againe; and they affirme that the same shalbe of full growing, of ma••s state, ripe and strong. And héerevnto they wrest that, which is read in the epistle to the Ephesians; Till we meet togither in the vnitie of faith, and acknowledging of the sonne of God, vnto a per∣fect man, and vnto the measure of the age of the fulnesse of Christ. But (by their leaue) the words of the apostle haue no relation to this purpose: for he intreated not there of the fashioning a∣gain of bodies, but of the instauration of soules, as the words going before doo most plainelie de∣clare. But as concerning a perfect age of them that rise againe, I doo not disagrée with them: but yet [I affirme the same] after another sort.

When God created the first men, he made them not either infants, or créeples, or else vnperfect, or deformed. And séeing the resurrection is a certeine new creation or forming againe, it is méet that it should be like the first. So that, as those things, which GOD created, were verie good; that is, perfect in their kind: euen so shall the bodies, which by his power shall be repaired in the resurrection, be perfect of nature.

60 But what shall we affirme of the proper∣ties and conditions of the wicked, when they shall rise againe, as concerning their bodie? In verie déed they shall haue immortalitie, but other qualities of the godlie they shall not ob∣teine. Naie rather, they shall be deformed with contrarie and plaine opposite qualities. They shall be altogither destitute of light and cléere∣nesse: for as Christ taught; They shall be com∣manded to be cast into the vttermost darknesse. Neither shall they be without sufferings: for they shalbe vexed with vnmeasurable torments and gréefs. There (saith the Lord) shall be wee∣ping and gnashing of teeth, their woorme shall not die, and their fire shall not be extinguished. Chéerfull also and nimble shall they not be, bi∣cause they shall be cast bound hand and foot in∣to hell-fire. Neither (for the cause, which we haue now alledged) shall subtilitie happen vnto them; forsomuch as they shall liue in teares and wée∣ping, in most grosse affects, and in vehement desires: euen as it is gathered by the euangeli∣call narration of the rich man & Lazarus. How∣beit, among those things that I haue spoken, this of ours must chéeflie be remembered: to wit, that through this diuersitie of qualities and cōditions, the subiect, that is, the substance of our bodies is not to be altered: for in anie wise the same bodie and the same flesh is to be raised vp.

Neither must we giue eare to Origin, which thinketh; that onelie the bodie shall be restored, but not the flesh. We must rather beléeue Christ, which said, after he was risen from the dead; Feele and see, for a spirit hath no flesh and bones, as ye see me haue. And if the same bodie shall rise againe, the same flesh and members shall also be restored. A place also shall be ap∣pointed for them: for these things cannot con∣sist without a place. But that the subiect shall be all one, Paule plainlie prooued, when he said vnto the Corinthians; This corruptible must put on incorruption, and this mortall must put on im∣mortalitie. The pronounce demonstratiue [This] dooth plainlie declare the substance and verie hu∣mane nature of a bodie. Yea, but thou tellest me, that the same apostle, in the sixt chapter of the same epistle saith; Meats are ordeined for the bellie, and the bellie for meats; but GOD shall destroie both it and them. It is also said, that The blessed shalbe as the angels: so as they shall neither marrie wiues, nor the women shall be married. To what purpose shall varie∣tie of sex be in the blessed, which rise againe; to what vse, or to what end? We answer, that in∣déed God, in the euerlasting felicitie, will take awaie from them that be raised vp, the vse and action of these parts: but not the substance and nature of them.

And being demanded why the things them∣selues shall remaine still, the vse and action be∣ing taken awaie: we answer, that therfore they shall remaine, bicause they belong to the whole∣nesse and perfection of an humane bodie. For if all these things should be taken awaie, what part thereof would be remaining? First, the throte should be plucked out, the stomach, and all the bowels, whereby dregs haue their passage, and flowing humors are distilled. Further, it is méet, that those parts, which we haue rightlie vsed, while we liued here, should be benefited with reward togither with vs. And séeing bles∣sed men did honestlie and temperatelie vse their throte, their taste, and their bellie, and chastlie kept their inferiour parts; why should they not receiue these parts, that they may be crowned togither with them?

61 Neither is it a firme consequent; The vse of certeine parts and members is taken awaie; Therefore they themselues also must be taken awaie. It dooth not so come to passe in nature: An old barren woman, which can no more bring foorth children, or giue sucke, is not therefore de∣priued of hir paps; nor yet of those parts, which serued for procreation. Yea, and a valiant and noble emperour, which hath doone manie woor∣thie acts in battell, when he dieth, hath his armor, which sometimes he ware, fastened about his toombe; although he is not to vse the same anie more afterward. And the ships, which somtimes bare awaie the victorie vpon the sea, albeit that men cannot vse them anie more; yet doo they drawe them vp into docks, and will haue them preserued there, for a perpetuall memorie of the things that were doone. Yea and Christ himselfe also being risen from the dead, brought againe with him the skars of his wounds: and said vn∣to Thomas, which doubted; Put thy fingers here into my side, and into the holes of the nailes, and be not vnbeleeuing, but faithfull. The wounds had alreadie performed their part, for by them mankind was redéemed; and yet had he them after he was risen from the dead; to the intent it might be perceiued, that it was the verie same bodie, which had suffered before. Elias also and Moses, when they had fasted by the space of for∣tie daies, had not in vaine their mouth, throte, and bellie; when as neuerthelesse they vsed not them a long time.

62 But I returne to Origin, who thought,

that the bodie should rise againe, but not the flesh. But we in the Créed doo confesse not the resurrectiō of the bodie, but of the flesh. But this father, as we gather out of his booke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith; that There be two errors noted, as concerning the resurrection. The first he maketh to be ours, which thinke, that flesh, bloud, bones, and the verie same members, are to be recei∣ued, when we shall be raised vp. For this he sup∣poseth to be absurd and fond, and ouer grosse: bicause he thinketh, that it would followe there∣of, that we should eat, drinke, and marrie wiues againe. But how weake this argument is, we declared before, when wée shewed, that it is méet and conuenient, that without vse and pro∣per functions, these parts shall be receiued at the blessed resurrection. Another error he maketh of certeine heretikes, which altogither denied the resurrection of the dead, attributing eternall sal∣uation to soules onelie: and of such, as were bold to call the resurrection of Christ, a fanta∣sticall resurrection; as who should saie, it were onelie shewed by an imagined vision. Where∣fore he, hauing set downe these two errors, as certeine extremities, pretended to allow of a certeine meane waie. He said, that when the soule shall be separated from the bodie, the foure principall things whereof the bodie consisteth, retire themselues againe to their owne store-houses of nature: so as the flesh goeth into the earth, the breath into the aire, the bloud and o∣ther humors into waters, the heat into heauen. These he affirmeth, doo not perish, when they come there; but are so mingled with those ele∣ments, as they can be no more discerned or drawen awaie from thence.

Howbeit, he affirmeth, that the bodies shall rise againe; and so rise againe, as to euerie one shall be giuen his owne proper bodie, and not an other mans. The bodie of Peter (as he saith) shall be giuen to Peter; of Paule, to Paule: bi∣cause it is not méet that sinnes should be puni∣shed in a strange bodie, and not in the same, by which they were committed. And after what maner this may be doone, he thus declareth. In séeds there is ingraffed by God a certeine na∣ture and power of things, that it may drawe vn∣to it all the matter that is to come, and the cor∣porall substance of things which doo come from thence. Yet neuerthelesse, in the séed of the trée are not séene the fruits, the flowers, the leaues, the branches, the barke, or the bodie: whereas o∣therwise, the nature & power of all these things hath being in the same. Euen so he iudgeth to be in the ashes and matter that remaineth of our bodies. And he calleth that power by the Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or (as E∣rasmus corrected it in his scholies to Ieronymus) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, A preseruing place, or séed-store of the dead. And this he saith shall at the time of the last iudgement, shoot foorth and bud out hu∣mane bodies; but not flesh, bones, and bloud, least in heauen we should haue néed of meat and drinke, of mariages, barbers, and of hand∣kerchers to wipe awaie the vncleanlines of the nose.

And when he denieth that the flesh shall re∣turne, he abuseth the words of Paule, wherein he saith; that They which be in the flesh cannot please God. For the apostle, [By flesh] meant not in that place substance and nature: but cor∣ruption, viciousnesse, and lewdnesse. Euen as in the booke of Genesis, GOD said; My spirit shall not rest vpon these men, bicause they be flesh. And by Paule it is written; But ye be not in the flesh, but in the spirit, if the spirit of Christ dwell in you. Wherefore Origin iudged, that the bodie of them that rise againe, shall be Homo∣genium; that is, of one and the same nature. Now (saith he) we sée with eies, we heare with eares, and we go with féet: but then we shall sée, heare, and go with that whole bodie. He more∣ouer abuseth the words of the same Paule vnto the Philippians, when he said of Iesus Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is; He shall transfigure the bodie of our humilitie. For this he also vnder∣standeth to be spoken of the nature & substance of our bodie; whereas it respecteth onelie the changing of qualities and conditions. For the Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence that verbe is deriued, belongeth to the predicament of quali∣tie: and so doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth, Forme or Shape, whereof is deriued 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to saie, Conformed. These things if Origin had weied, he had not so foulie fallen, as to saie, that the bodies of them that rise againe, shall be airie or elementall, so as they should not be subiect, ei∣ther to séeing, or féeling; but shall be inuisible, and vnpalpable. Yet did he leaue them a place: for he said, that they should not be remooued, ac∣cording to the varietie of places: where in the meane time, they which confesse, that flesh and bones shall be restored againe vnto vs, doo take awaie place from them.

But I returne to Origin, who teacheth, that indéed the bodies shall rise againe, but not the flesh. But these are distinguished, as the gene∣rall and the speciall kind: for euerie flesh is a bodie, but euerie bodie is not flesh. For flesh is that whith consisteth of bloud, and veines, and skin, and also of bones and sinews. But of bo∣dies, some be airie or elementall; such as Plato assigned to certeine spirits, & vnto our soules, wherein, as in a certeine chariot, they should be caried, and ioined to the outward bodie, which is the more grosse and more earthie. And those bo∣dies, which he imagined to be on this sort, might not be either felt or perceiued. There be also

other bodies, which may both be séene, and felt; when as yet they be no flesh: as is a wall, and wood, which be sensible bodies, and yet no flesh. So as the bodie, which is the generall word, is drawen by the flesh into a speciall kind. Which is prooued by the words of Paule vnto the Colos∣sians, who saith; When ye were strangers from Christ, and enimies by cogitation in euil works, hath he yet now reconciled in the bodie of his flesh, through death. And in the same epistle; With circumcision made without hands, by putting off the bodie of flesh, subiect to sinne. This was the opinion of Origin, out of the booke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Ierom reporteth in his epistle a∣gainst Iohn bishop of Ierusalem.

63 He greatlie erred in manie things con∣cerning this matter. First, he fondlie reasoneth of that séed-store of dead men, remaining after death in the ashes of them that be departed. For what néed is it to appoint an originall of the re∣surrection in the matter of our bodie? The acti∣on of raising vp from the dead, is all wholie in God: neither are there anie powers of the bo∣die, whereby it should spring vp againe. And to note this by the waie: some of the ancient fa∣thers must be read verie circumspectlie; bicause they séeme to attribute vnto the Eucharist, that which Origin hath assigned to reason, and to a power ingraffed in the bodies, which is not ex∣tinguished in them that be dead. Of this matter did Irenaeus in his 4. booke, and Iustinus in his apologie vnto Antonius the emperor write, and said that our bodies, when they haue receiued the Eucharist, are no more mortall, bicause that sa∣crament is become vnto our bodies a preseruer vnto life euerlasting. If these things should pro∣perlie & absolutelie be vnderstood, as they séeme to be at the first sight (as though they should teach, that the bodie and bloud of Christ passeth into the true nourishment of bodies, and so in them to be the beginning of the resurrection) the opinion would be verie absurd.

For the verie meat of the bodie is concocted, digested & distributed among the parts, and is also conuerted into the substance and nature of him, which is nourished. But the bodie of Christ being impassible, cannot be changed into other bodies; euen as also it cannot be buried with them. Yet did those fathers trulie write, so as their saiengs be fitlie vnderstood. Wherefore, let vs vnderstand, that the faithfull in the supper of the Lord doo receiue bread and wine with the mouth of their bodie, and they with their mind and spirit doo receiue the bodie & bloud of Christ, euen in such sort as he was giuen vpō the crosse for our saluation: and that in receiuing these things by faith, we be iustified and regenera∣ted, or we be confirmed in righteousnes and spi∣rituall birth. But iustification and regenerati∣on, which be in the mind, doo make the bodie it selfe capable of resurrection. And in this respect we may saie, that the outward elements which we receiue with our bodie, are a preparatiue to the resurrection; bicause they be instruments of the holie Ghost, whereby he stirreth vp faith in vs, which is the verie originall of resurrection.

64 Herein moreouer Origin erred, in iud∣ging that the bodie, which he acknowledgeth in the resurrection, shall be of one and the same na∣ture: so as the whole shall sée, the whole shall heare, and the whole shall go; as though it shall not haue eies, eares, and féet, distinct one from another. Furthermore, Christ in his transfigu∣ration, when he gaue to his apostles a patterne of blessed bodies, was not so changed, as that he went into a round figure, as be the bodies of the sunne, moone, and starres. His face remained seuerall from the rest of his parts: for the euan∣gelist writeth, that His face did shine like the sunne. Furthermore, when as after his resur∣rection he did eat and drinke togither with them, I iudge he did it with his téeth, mouth, throte, and bellie; not with his féet, or the skull of his head. Also he talked with them, and that no doubt with his toong and mouth; not with his knées and legs. Besides, it is said in plaine termes, that he shewed his side that was piersed vpon the crosse; wherefore he had the same di∣stinguished from the other parts of his bodie. So as these members were either members in verie déed, or else counterfeit members and de∣lusions. If they were verie members, let these men agrée, that bodies with their seuerall mem∣bers, shall be restored in the resurrection. But if they were delusions and counterfeit things, the truth of the resurrection is ill prooued by a lie.

But they will saie, that these were certeine prerogatiues belonging vnto Christ; bicause he was not, as we be, conceiued of mans séed; but by the helpe of the holie Ghost was fashioned in the virgins wombe. Howbeit, for my part, I take the resurrection of Christ to be the image and similitude of our resurrection: so that if to him were restored his owne proper parts, they shall also be restored vnto vs. But they adde, that these things were doon of the Lord, with his apostles by a certeine dispensatiō; when he was raised vp from death vnto life: otherwise he shewed the condition of his bodie to be airie and spirituall, when as he so delt wish his apostles as they knew him not; and vanished not out of their sight, in such sort as he became inuisible: as also, when he entred in vnto them, the doores being shut. But the apostles knew him not, in respect that he himselfe was inuisible, or that he wanted flesh and hands: but because (as saith the euangelist) their eies were holden, that they should not know him. Wherefore, when as they

knew him afterward, he writeth, that their eies were opened; to the intent we should knowe their eies to be letted, and no diuersitie to be in the bodie of the Lord. Further, he withdrew himselfe vpon the sudden from their eies, nei∣ther did they sée him anie more; bicause their eies were let, that they should not perceiue his departing.

Apollonius Tyanaeus, when he was in the councell before Domitian, was suddenlie taken from among them, neither did he appéere anie more: not that his bodie was made inuisible, or vanished into aire; but bicause the eies of them that were present, were held by the coniuring of diuels, that they could not sée him while he was yet present, or when he went awaie. There∣fore that which was doone by diuelish sorceries, about the bodie of a prophane man, shall we de∣nie vnto the bodie of Christ, in whom was pre∣sent the perfect Godhead? Also, the argument as touching the doores is weake: for it might be that he came in vnto the apostles, by the house top, or in at the windowes, when as the gates were lockt. And perhaps at his comming, the doores gaue place, and made passage for him. But what néedeth much speach? Ezechiel ma∣king mention of the resurrection of the dead, speketh nothing of an airie or elementall bodie, but he saith that the bones came vnto bones, and euerie one to his owne ioint; that they were iointed togither with sinewes, couered with flesh, and skinne put therevpon; and that at the last, they stood vpright vpon their féete. And so the prophet describeth bodies, euen as he knew that it would come to passe at the resurrection. And Iob saith; In my flesh I shall see God, with these eies of mine, neither shall I be another, but as touching substance, the verie same that I now am. These things are so manifest, as they haue no néed to be explained.

65 And in the resurrection we shall not on∣lie haue that bodie, which we now haue; but it shall also occupie a place: neither can it be togi∣ther and at one time in manie places, bicause the nature of bodies, and especiallie of humane bodies, suffereth not this: for séeing they be li∣mited, and described with their parts, members, and lineaments, they must néeds be conteined in certeine places. And yet notwithstanding at this daie, there be found some so shamelesse and vntemperate, who to defend their opinion, either of vbiquitie, or of reall and substantiall presence of the bodie and bloud of Christ in the holie supper, dare require of vs to prooue vnto them, and that out of the holie scriptures, that a bodie can not be without a place, and that it can not be togither at one time in sundrie places. What if we againe for our part, should demand of them, that out of the same holie scriptures they should shew vs by expresse words, that a definite bodie maie be without place, or togither at one time in sundrie places? Certeinlie, vn∣lesse they will vse other canonicall books than those which the catholike church acknowledgeth, they shall neuer be able to shew vs anie such te∣stimonie. Wherefore the voice of nature, which hath God himselfe to be author, must be heard. That vndoubtedlie hath decréed, that these things can not be; euen as our aduersaries them selues doo testifie. And Augustine in his epistle to Dardanus hath acknowledged, and Cyrillus also in his dialogs De trmitate, who wrote; that Euen the diuine nature, if it were diuisible, should be of quantitie, and in anie wise in a place, nor might not auoid circumscrip∣tion.

Verelie the grounds of nature are not to be new made, except it be when they withstand the word of God. But these things which I haue de∣clared, are not repugnant therevnto. Séeing then they cannot shew it to be otherwise had in the holie scriptures, let them cease without them to obtrude vnto vs articles of faith, which are not lawfull to be coined without the word of God. But we will followe the teaching of the holie scriptures, which wheresoeuer they speake of the bodie of Christ, doo euerie where attribute a place vnto him: sometime saieng, that he was in Galile: otherwhile at Ierusalem: now and then in Bethania, or in the temple, or in the house of Simon. And they so assigne him a cer∣teine place, as they may exclude him from an o∣ther: for he himselfe saith, when he went to raise vp Lazarus; He is dead, & I am glad that I was not there. Whereby he testifieth himselfe to be so in the waie, as he was not at that time in Be∣thania. And the angell (to the intent he might shew him to be departed out of the sepulchre) said vnto the women; He is risen, he is not here. Thus he so went from thence, as he was not there present. After this maner dooth Christ speake, and the angell testifie. So as the hu∣mane nature of Christ was comprehended in a place, and was no where else.

But they will saie; When we aske the •…•…e∣stion concerning power, thou answerest vs as touching the fact. Herevnto saie I, that that power, which is not shewed to haue at anie time broke out into act, is no hindrance to anie purpose. Againe, I returne to the first demand, and I require, that they will shew me by the word of God, how this can be; namelie, that a humane bodie is without place, and that it is togither in diuerse places: but séeing they can not doo this, let them cease to affirme, and to set it foorth as a thing necessarie to be beléeued. I know they will saie, that it is written and affir∣med by Christ, as touching the wine and bread

of the supper; This is my bodie, and this is my bloud. But these words are farre otherwise vn∣derstood, and expounded by the wiser sort, than they vnderstand them: wherefore, a firme and certeine argument is not taken from a place diuerslie expounded. And this perhaps also they will obiect; There is nothing vnpossible vnto God. I knowe that so it is written: howbeit, that sentence must not be admitted without all exception. For Paule excepted, when he said; that God is so true, as he cannot denie himselfe. And the fathers excepted manie other things. And it is commonlie said in the schooles; that Whatso∣euer things doo include contradiction among themselues, cannot be doone by God. Further∣more, the Heretiks abused that saieng, who be∣ing reprooued by the Catholiks, that they affir∣med absurd and vnpossible things; answered, that With God all things are possible. Paulus Sa∣mosatenus, which denied the distinction of per∣sons, and affirmed the father to be the same that is the sonne: and being vrged by vs, that it is vnpossible that anie should beget himselfe, granted the same to be vnpossible, as touching vs, but that with God althings may be.

66 But I retire my selfe to the scripture, which acknowledgeth so great a coniunction be∣twéene a place and a bodie comprehended there∣in; as the place being taken awaie, it vtterlie forbiddeth the thing placed, to be; which reason would not be firme, but altogither féeble, if it were lawfull for a bodie to be without a place: for it might not be prooued, that it hath no being, if the place be vtterlie taken awaie. In Iob, the seuenth chapter, when as the prophet would shew, that man after death hath no being, saith; His place shall not knowe him: that is to saie; He shall not be. And in the 20. chapter it is writ∣ten of the taking awaie of the wicked out of life; The place shall not behold him: that is to saie, He shall not be. And Dauid, in the 37. psalme, ex∣pressed the same more plainlie, saieng; Yet a lit∣tle while, and the wicked shall not be: thou shalt seeke his place, and he shall not be found. Thus therefore dooth the scripture speake. Wherevpon Augustine, whom these men with so great impu∣dencie refuse, is not to be accused, when he wrote concerning bodies; that If they be no where, they be not at all. For he did not learne that forme of speaking onelie of Aristotle, or of naturall philo∣sophie; but of the phrases of the holie scripture.

Neither is there anie reason, whie these men should imagine, that these saiengs belong one∣lie vnto this life, and to the present state we be in; séeing places doo also perteine vnto the euer∣lasting felicitie, in the kingdome of God. For Christ said to his disciples, when he aduertised them of his departure; I go to prepare a place for you. And againe; I will that where I am, there my minister should be. And in the Apocalypse we are taught; that The companie of the elect doo followe the lambe whither soeuer he shall go. But locall motion cannot be without place. And that one bodie cannot be in manie places at one time, the fathers did so well know, as they would not attribute that vnto angels. Yea and they prooued therby, that the holie Ghost is God, bicause he was togither at one time in manie places, which (as they declare) cannot agrée to a∣nie creature. And to this opinion did Basil, in his tretise De spiritu sancto, Didymus, Cyrillus, The∣odoretus, and manie others condescend. But the scripture dooth confesse the verie same of the bo∣die of Christ: for Peter, in the Acts said, that Hea∣uen must conteine him, so long as, or vntill all things be restored. There is a great efficacie, and a great weight of signification in the aduerbe of time [Vntill] or [So long as.] For it is shewed, that the bodie of Christ shall so be in heauen, as in the meane time his presence shalbe excluded from our places. There might perhaps be other things brought; but these I iudge sufficient for prouing of these properties in the bodies of them that rise againe; whereof I haue hitherto treated.

[ 7] 67 Now lastlie we must confute those argu∣ments, which were obiected at the beginning; as though they should make against the resurrecti∣on of the dead. [ 1] First it was said, that by the iudg∣ment of Porphyrius, soules, for obteining of the chéefe felicitie (which consisteth in the knowledge of diuine things) should eschew all bodies; bi∣cause those trouble and let the mind, that it can∣not applie it selfe vnto heauenlie things. Yea and he séemeth for this cause to haue forsaken Plato, who affirmed a returne of soules to their former bodies. Héere we answer, that this Phi∣losopher had respect to humane bodies: not as they were instituted at the beginning; but as they be now infected and corrupted. And indéed, so good is God, as at the beginning he gaue no∣thing vnto men that was euill, or that might hinder felicitie; He sawe althings that he had made, and they were verie good. And it is a ridi∣culous deuise (I will not saie a wicked) to af∣firme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be said as it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a bodie as it were a sepulchre; bicause it is as it were the sepulchre of our soules. GOD made the nature of man to be bodilie, bicause it might be holpen by the bodie; not to receiue detriment thereby. This if it did afterward in some part procure, it must not be ascribed vnto God; but vnto sinne. Neither yet in the meane time is it altogither vnprofitable, while we be conuersant in these calamities, if a man by faith vse the same well. Wherevnto adde, that it shall be restored vnto vs so corrected and amen∣ded in the blessed resurrection, and so furnished with excellent conditions and qualities; as it

shall not diminish the desired felicitie, but it shall rather augment the same.

There was an other argument; namelie, that after death the parts of our bodie are so re∣solued into elements, from whence it is taken, and so mingled with them; as thence foorth it can be no more disseuered and brought foorth. But this is to iudge ouer meanlie and baselie of the power of God, when we will not attribute as much vnto him; as we grant vnto the inde∣uours of men in this life. If water be mingled with wine, there be such men, as can disseuer the one from the other againe. Further, goldsmiths and finers of mettalles can resolue into their parts, those lumps, which are mixed togither of gold, siluer, brasse, and stéele. Neither dooth there want such, as can of euerie drie and hard thing presse out oile, or liquid fatnesse. And shall not God (who is declared to be omnipotent, and could create the world of nothing) be able to drawe humane bodies out of the ashes againe? And therefore it is written in the Apocalypse, the twentie chapter; And the sea gaue vp hir dead, which were in hir; and death and hell de∣liuered vp the dead, which were in them, &c.

[ 3] 68 But it may be (saie they) that humane flesh should be deuoured either of fishes, or of birds, the which afterward may become the food of men, and be conuerted into the flesh of ano∣ther man. Herevnto we answer, that certeinlie the dust and ashes are raised vp, not as they were the substances of fishes or of birds; but as they were of a man first cōsumed by them. Nei∣ther shall the latter man (which fed of those fishes and birds, and turned them into his owne flesh) be raised vp with the augmentation or matter of the other man, which went before him. The verie which answer may be made concerning the Anthropophagi. And that the matter may be the more plainelie knowne; we must vnder∣stand, that in the nature of things, there is no néed about the kéeping still of the substance of one and the selfe-same bodie, that all things, which were in it, should perpetuallie remaine in the same. For the matter of our bodie dooth con∣tinuallie shed and fall awaie; the heares and nailes doo shed, and are clipped; manie things flowe out by the mouth, by the nostrils, and by other excrementall parts: further, the naturall heate dooth alwaie spend the vitall moisture; and the substance, which floweth out, is repai∣red againe by new eating and drinking: and this is doone euerie houre, and yet doo not the bo∣dies cease to be the same in number. Which also we sée come to passe in trées, whose fruits are gathered, whose leaues fall, and whose branches are each yéere shred; when as yet the same trées doo remaine verie long the same in number. So that if the whole matter togither should be ta∣ken awaie, that vnitie might not be appointed: but bicause the matter auoideth by parts, and that the new matter, which is gathered by meate & drinke, is ioined to those that were before; ther∣fore vnitie is reteined, especiallie where one and the selfe-same forme endureth, and is preserued.

Séeing therefore vnto the truth and vnitie of a bodie, there is no necessitie, that all things, which passed through the same, should be in it; it may be that GOD dooth not laie vp in the resurrection, for such as were consumed by the Anthropophagi, the flesh of those, which did eate them; but that he will restore other things, which at sundrie times flowed from their bodie. And if perhaps anie thing should be wanting, he will supplie it by his power: euen as an addi∣tion of flesh was giuen to the rib of Adam, when Eue was formed thereof. But if a man will saie, that it may happen, that the Anthropophagi did not féed of anie other thing than mans flesh: we saie that this is to small purpose, séeing they haue also other brute beasts, which they féed of. They doo also vse milke, and the graines called millet, and panicke, and such other like meats. Wherfore the substance to some shall be all one, that it was in others, & it shall be diminished, which was too much. [ 4] There was brought another reason; If there be a resurrection to come, there had béene no néed of new generation; But the same (as we sée) is continued, and God com∣manded it as well before the floud, as after. But they, which reason after this sort, ought to consi∣der of two things. First, that procreation endu∣reth to the end of the world: but that it is to take place no more after that time. Further, when generation was commanded, there was no condition added, that it should be perpetuall. Wherefore the argument is most weake: for it is taken from the nature of things present, wher∣as this state of ours is sometimes vtterlie to be changed.

[ 5] 69 Besides this, it was said, that In death the essentiall beginnings of man are destroied: and not the bodie alone, but the inferiour parts also of the mind. For the powers of the senses; name∣lie, of feruent desiring and being angrie, doo pe∣rish as doo those, which serue vnto nourishment and procreation. We answer; that the vse in∣déed of these things dooth surc••ase by death, but that the powers themselues are not extinguish∣ed, but be kept whole in the soule, which is seue∣red from the bodie: so that when the bodie shall be restored therevnto, the exercise of them shall be restored also, except that which declareth it selfe to belong either to procreation, or nourish∣ment of the bodie in this life. [ 6] Furthermore, it was obiected; that One and the same vnitie of bodie cannot be preserued, when as the life or continuance thereof shall be broken off. For the

being, wherein we be, consisteth in a certeine succession, or continuation of life. And indéed we sée, that walking, when it is broken off, if it be afterward renewed, is not one and the same in number. And it was added, that in augmen∣tation, the same thing happeneth as touching other qualities. For health being discontinued by reason of sicknesse, when the sicke man is re∣stored, health indéed returneth; but it is not the same in number: for as well the old things brought foorth, as the new, are diuerse. Herevn∣to we saie, that this indéed is true, and altogi∣ther taketh place in those efficient causes, in which the action, or thing it selfe brought foorth, is distinguished from the efficient cause: as it commeth to passe in all causes created. But the resurrection is the worke of God, wherein the action is not diuided from the nature and sub∣stance of the agent it selfe. [ 7] And lastlie, whereas it was alledged, that the heape of those things, which passed & fell from the bodie, should be mon∣strous; and that if all things should be restored at the resurrection, mens bodies should be of ex∣céeding greatnes: but if on the other side, all things shall not be laid vp in store; what reason can be assigned, whie some parts should be re∣stored more than other some? I answer; It hath béene alreadie said, that not all things which be cast foorth of our bodies, shall be receiued when we rise againe: but onelie those things, which make to a iust and conuenient quantitie. But whie rather one sort than an other are kept in store, we must commit it to the iudgement of God, who disposeth all things with singular wisedome.

[ 1] 70 Now it resteth, that we dilate of those places, which in the holie scriptures séeme at the first sight to be against the resurrection. In the 78. psalme it is written; And he remembred that they were but flesh, their spirit or breath de∣parting awaie, and not returning againe. For the exposition of this place, the scope must first be considered; namelie, that God was led to take mercie of his people, bicause their infirmi∣tie was knowen vnto him. So as, bicause of their frailtie and féeblenesse, therefore had he mercie vpon them, and scattered them not a∣broad with one onelie stripe. Sometime the spirit is said to be against the flesh, in respect that the flesh is said to be weake, and the spirit strong and valiant. So said Christ vnto his apostles, when as they slept, while he was in praieng; The spirit indeed is readie, but the flesh is fraile. And Esaie in the third chapter, describing the weaknesse of Aegypt, saith; Aegypt is flesh, and not spirit: that is; It staggereth with fée∣blenesse, it standeth not firme and strong. But sometime the flesh and spirit are taken both for one thing, and both betoken infirmitie; euen as in this place: where the same thing is repeated in the latter clause, which is spoken in the for∣mer. In this place therefore, the spirit is not ment to be the soule of man, or the diuine inspi∣ration; but the breath, blast, and wind, which be∣ing gone and past, perish, and are restored no more. When the life of man is finished, we be∣gin not againe at the originall; neither doo we bud foorth as trées and herbes cut downe: but we lie in the dust, not returning vnto our for∣mer state.

When I saie, that after death men be not like vnto herbes, I am not against Dauid, who saith in the 103. psalme; He knoweth his workman∣ship, he remembreth that we are but dust. The daies of man are as grasse, and as the flourishing flower of the field; the wind commeth ouer him, and he is withered, and his place hath kno∣wen him no more. Herein standeth the simili∣tude, that the sudden and vnexpected destruction of flourishing man, may be perceiued: but in this is the similitude taken awaie, that men doo not spring foorth anew, like vnto plants and herbes. There is shewed moreouer, that there is nothing found in man to prouoke God vnto mercie, but miserie. But if spirit be taken for the soule; then we will saie, that the prophet dooth weigh of man, and consider of him according to his owne nature and strength; and trulie pronounceth, that his spirit dooth so depart, as it returneth not. For the blessed resurrection is a miracle, & not a worke of nature. This scrip∣ture speaketh not of man, according to those things which he shall receiue, through the boun∣tifulnesse and power of God; but according to the faculties and strength, which it hath by na∣ture.

[ 2] Also it is written in the booke of Wisedome, the 15. chapter; His spirit shall go foorth of him, and it shall not returne againe. And no man doubtlesse hath brought with him from his mo∣thers wombe, or from the originals of nature, the power to rise againe. Indéed our soule hath a being after death, but it hath no power of it selfe to returne vnto the bodie which it had. Naie rather, if God should remooue from it his pre∣seruing power, it would fall to vtter ruine. This is the common and receiued exposition of this place. Howbeit, there is an other sense, which commeth to my remembrance, no lesse profitable than both the former. When the Israe∣lites were pressed with aduersitie in the desert, and were for iust causes punished by God; they cried vnto him, that they might be deliuered: but this they did verie vnperfectlie, which was not hidden from God. Yet neuerthelesse, he had mercie vpon them; bicause they were flesh, that is, of a corrupted nature: and for this cause they oftentimes fell againe into the same sinnes.

Also their spirit, that is, their earnest motion of praieng and inuocating of the true God IEHO∣VA, was not stedfast in them; but in a maner passed by them, and returned not, séeing they fell againe to idolatrie, after the deliuerance obtei∣ned. Wherfore these were Chronij, that is, Tem∣porizers: as we read in the parable of the séed in the eight of Luke.

[ 3] 71 In the 115. psalme, it is written; The heauen of heauens is the Lords, but the earth hath he giuen to the children of men. Wherevp∣on some doo gather, that men are so become bound to the earth, as heauen dooth not belong to them. But they are farre deceiued: for from thence is drawne aboundantlie, the goodnesse of God, which hath no néed of earthlie commodi∣ties, neither hath it anie maner of néed of world∣lie wealth; and yet did it bring foorth the whole world, howbeit vnto the vse and commoditie of men. But that God hath no néed of those good things, héereby it is prooued; that he dwelleth in the heauens, whither these things ascend not; and where they cannot growe. Neither yet did the prophet so affirme God to be setled in hea∣uen, as he denieth him to be euerie where: for the essence and power of God is in all places. But he is peculiarlie said to dwell in heauen; bicause his presence is there ment to be more famous, more mightie, and more effectuall: as well for the splendent and ample light, for the constant motion of the circles, and procéeding therof in excellent order, and for the sundrie and manifold influences; as also, bicause from the parts aboue we haue winds, clouds, raine, haile, lightnings, thunder, &c. Neither dooth the prophet vtterlie exclude men from heauen, as though they should neuer come thither: for thither they shall come, which haue liued godlie; but that must be at their time appointed. So as the Psalmist speaketh of the time of this life, as the state of things now stand.

But presumptuous men haue sometimes a∣bused the words of Dauid; so that some haue thought, that it should be lawfull for them to doo anie thing vpon the earth, to robbe and slaie, to turne all vpside downe, as though God dooth not marke these things, as he that onelie dwel∣leth in heauen, and walking about the limits of heauen, taketh no care of our dooings. Againe, others haue so wickedlie wrested these words; that séeing God hath heauen to himselfe, and hath giuen the earth vnto the children of men, there is no cause whie we should aspire to hea∣uen; but rather that euerie man prouide for him∣selfe, (as manie parts of the earth as he can get. Of this mind they séeme to be, which couple field to field, and house to house; so as they scarselie suffer a foot of land to be possessed by others. Further, the prophet procéedeth, and saith; The dead shall not praise the Lord, nor yet all they which go downe into silence. The mind of the suppliant is, that God would spare the godlie men; lest they being consumed, there should be a want of such, as would set foorth the praise of God. But thou wilt saie; If the senses of soules, and the life of them that be departed be taken a∣waie, will there be a want of such as should praise God? True in verie déed it is, that in hea∣uen there wilbe no want. But he hath appointed to receiue fame and praise, not onelie in another world, but euen here also vpon the earth: which will not come to passe, if the godlie be consumed by the wicked. And God hath so ordeined this, as he brought foorth man for this end. Otherwise he gaue also the earth vnto cattell, vnto lions, and also to serpents, flies, and créeping beasts: for all these things are there brought vp and nourished, but yet not so as men be. For we be placed in the world, that we should publish and set foorth God: this cannot the dead doo héere, sée∣ing they be far from this world. And therefore it is said; The dead shall not praise the Lord; namelie, vpon the earth.

Indéed brute beasts, and dumbe cattell, haue their abiding vpon the earth, and therein are fed and nourished; but they were made for the be∣hoofe of man: but vnto this maner of end they are not aduanced; bicause they are not so indu∣ed with reason, as they can giue thanks, call vp∣on and celebrate the name of God. Hereby let vs gather, that the earth is giuen vnto men: not to the intent that they should rashlie abuse the same, and that they should deuoure the good things thereof like vnto brute beasts; but cele∣brate and extoll the name of God, euen as they are continuallie inuited by his benefits. Which being onelie doone by the godlie sort, if they be oppressed by tyrants and wicked persons; who shall remaine to declare and sing out the praises of God? The wicked doo blaspheme the name of God: so far is it off, that they magnifie & extoll it. The repetition of the word; namelie [Heauen of heauens] dooth betoken a certeine famous and excellent region of the heauens, wherein God and Christ dwell with the saints.

[ 4] 72 But let vs come vnto Ecclesiastes, where, in the third chapter it is written; that Men and cattell haue one maner of end, both the one and the other doo die, and they haue all one maner of spirit or breath: and who knoweth whether the spirit of the sonnes of Adam go vpward, and the spirit of beasts go downeward? He had said a little before, that the successes of the godlie and of the wicked are all one; and that thereby it commeth to passe, that no man knoweth by the outward fortunes and euents of men, who are beloued of God, and who be hated. But now he compareth man with cattell, affirming that the

conditions and qualities of them all are one and the same. But these must we distinguish, bicause some be generall, and some speciall. As to the speciall, the conditions be not all one in euerie sort: for cattell be foure-footed, but men be two-footed; the cattell are without spéech, but man dooth speake; cattell be not capable of vi∣ces and vertues, but men are garnished with vertues, and polluted with vices. Wherefore Salomon, in that place treateth of generall qua∣lities, as well of men, as of beasts. For as men be borne and bred vp, so commeth it to passe with cattell: as those be dissolued into ashes and elements, so dooth it happen vnto men, as tou∣ching the bodie: as beasts be fed with meate, and quench thirst with drinke, and ingender their yoong ones: so doo men likewise.

And whereas it is said, that the spirit as well of the one as the other is one, that must not be re∣ferred to the soule: as though Salomon iudged, that all men haue but one soule; as Auerroës, and other of the Peripatetiks did thinke. But by the spirit he vnderstandeth the wind or breath: for brute beasts and men doo breath all in one aire. Indéed the spirit of man goeth vpward, and the breath of beasts downeward: but who know∣eth this? Who is able to prooue it by strong na∣turall reasons? It is not denied by Salomon, that these things happen; but he saith, that the knowledge and vnderstanding of these things are scarselie, or not at all extant among men, as touching naturall principles. And whereas he saith; Who knoweth? He (as Ierom inter∣preteth) dooth shew a difficultie: not an vtter im∣possibilitie. For Socrates, Plato, Pythagoras, and some other philosophers, atteined after a sort to the knowledge of immortalitie of soules; by what meanes I stand not to prooue. In the same book of Ecrlesiastes, the ninth chapter, it is written; In the graue that thou goest vnto, there is neither worke, cogitation, knowledge, not wisedome, &c. [ 5] These things (as Ierom saith) per∣teine vnto the good works, whereby it is the part of the faithfull to approoue themselues vnto God, while they liue in this world; bicause in the ••ther life they shall haue no place. In this life must we beléeue the word of God, that we may be iustified; here repentance must be taken in hand; here the sacraments must be receiued; here almes must be bestowed: bicause after death, there is no place reserued for these acti∣ons. And thus spake Christ in the Gospell of Iohn; Now worke yee while it is daie, other∣wise the night will come, wherein no man can worke.

Gregorius Neocaesariensis referreth the pla∣ces, which we haue alleged out of Ecclesiastes, vnto Salomon, who wrote these things of him∣selfe. Bicause, when he gaue himselfe to plea∣sures, he in a maner felt his mind to grewe beastlie, and to be infected with these cogitati∣ons; namelie, that the end of man and beasts should be all one; that after this life, in another world, there remaineth not either cogitation, or worke, or wisedome, or knowledge. And assu∣redlie it commeth to passe, that they, which be oc∣cupied in such beastlie cogitations, doo eftsoones euerie daie burne in the lusts of delights, and doo more and more growe beastlie. So as this interpretor dooth not thinke, that these things were approoued by Salomon, whom he thinketh to make report of the things, which he affected of old, and of the which he repented: bicause this booke of Ecclesiastes is accounted among the Iewes; The Repentance of Salomon. Wherefore the voluptuous and delicate men, to confirme themselues in their beastlinesse, doo saie, that as well men as beasts doo die, that there shall no∣thing remaine after this life. Let vs vse there∣fore no measure in carnall and earthlie de∣lights: and (as Paule said; ) Let vs eate and drinke, for to morowe we shall die.

Also Olympiodorus an interpretor of the booke of Ecclesiastes saith; that First these things doo belong vnto the life of the bodie; wherein (as it hath béene said) manie qualities are common, as well to men as beasts. Secondlie, that they which bend themselues wholie to pleasures and deligths, doo rather approch to the nature of brute beasts. And therefore he will haue vs here to be admonished, that we should withdrawe our selues from these things, least we in our ma∣ners degenerate into brute beasts, whereas we be made vnto the image of God, and ordei∣ned to become one daie like vnto angels. Last∣lie, he interpreteth them to be men, which right∣lie vse reason; but those to be beasts, which haue vtterlie addicted themselues to flesh and affecti∣ons. But who (saith he) knoweth those men, which belong vnto the one sort, or those which belong vnto the other; séeing the conditions of men are secret and hidden? So as it may be, that Sa∣lomon spake these things vnder the person of voluptuous men; or else (as it séemed to Gre∣gorius Neocaesariensis) he had in remembrance his owne person.

[ 6] 73 Iob, in the 14. chapter, séemeth to make men of woorse condition, than either trées cut downe, the riuers, and the sea. For a trée cut downe, springeth againe, and returneth to his former state. And riuers, although through heat they be emptied of their waters; yet are they a∣bundantlie restored vnto them againe. And the sea, albeit euerie six houres it depart from the drie land; yet couereth it the same againe. But it fareth not so with man, when he is dissolued by death; bicause he returneth no more, neither is he restored to his former state. These things

dooth Iob there lament, and that trulie in verie déed, if man should be considered in his owne proper nature; namelie, without the word of God, and without Christ. But if it be conside∣red, that euen he himselfe, that was intangled in these things, hath a baine, wherein he being washed, doth not onelie reuiue againe, but re∣turneth from death to life; we must otherwise determine of him. It is further to be noted, that a time is limited, wherein the dead returne not vnto life: séeing it is there written; Vntill that heauen shall passe awaie. In which words are noted the end of the world. Iob then denieth not, but that men shall rise againe, after heauen is passed awaie.

And much more doth he séeme to affirme this, when in the same place he séemeth to compare death vnto sléepe, and maketh mention of men that shall be wakened. For sléepe is not perpe∣tuall; but herevnto is ordeined, that it should be limited by watching. Yea and he added in the same place; Who shall bring to passe, that thou wilt hide me in the graue, vntill thy wrath be o∣uerpast? By which forme of speaking he shew∣eth, that there will be an end of Gods wrath: and that death shall once haue an end. And yet more plainlie he saith; And to appoint a time wherein thou maist remember me. And he af∣terward beareth record, that he waiteth for a re∣newing. And straitwaie he saith; Thou shalt call me, & I will answer thee; namelie, I rising from the dead, thou vndoubtedlie shalt stretch foorth •…•…y right hand to thine owne workeman∣ship. Yea and some haue expounded the same place by an interrogatiue point, as though it should be an argument from the lesse to the greater: saieng; Shall a tree cut downe, a riuer, and the sea be restored to their former state, and man not attaine thereto? It is not likelie, seeing man is farre better than these things, & thou with no lesse care regardest him.

And vndoubtedlie Aben-Ezra granteth, that the resurrection in that place is vnderstood. But those things séeme to be somewhat more diffi∣cult, which are spoken in the 7. chapter of the same booke, where he saith; Mine eie shall not returne to see good things. Howbeit, this must be vnderstood, as concerning the good things, which perteine vnto this life. For after the resur∣rection, the dead shall not returne againe to eat, to drinke, to beget children, as they did before, while they liued here. [ 7] Moreouer, he saith; The eie shall see me no more: which séemeth to be nothing else, than that after this world, there shall be no bargains, couenants, & entercourse betwéene men, as there was before. To this he addeth; The cloud is gone, and returneth no more: euen so, he that descendeth into the pit, ascendeth not; neither returneth to his owne house, neither knoweth anie more his owne place.

74 These things (as I haue hitherto war∣ned) are spoken as touching the strength of na∣ture: and if a man be considered to be without God and Christ, as he is in his owne nature corrupt and vnperfect; and also, if death and hell be weighed of, according as they be indéed. For these things cannot be ouercome by naturall strength. Wherefore it is said; that In hell there is no redemption: bicause no man by the helpe of man, or by the power of nature, can be called backe from thence. But if we embrace Christ with a perfect faith, forsomuch as he ouercame sinne, death, and hell; we haue thereby great re∣demption in him. And in the booke of Samuel we read, that It is God which leadeth vs downe vnto hell, and bringeth vs backe againe. Nei∣ther are we to passe ouer, that by that similitude which Iob vseth of the cloud, which suddenlie go∣eth awaie, is noted the shortnesse of our life. E∣uen as Iames did also in his epistle, when he said; What is your life? Euen a vapour that ap∣peareth for a little while. Afterward he saith; It shall not returne to his owne home. Which is nothing else, but that these conditions of this life, shall not be receiued againe after resurrec∣tion; to wit, that anie man shall againe be a prince, an housholder, husbandman, citizen, or in such other state. Neither did Aben-Ezra dissemble, that by this place also the resurrection of the dead is not disprooued.

[ 8] There was another argument brought out of the words of Daniel; bicause he wrote, that manie should rise againe, and did not saie [All,] whereby grew a suspicion, least he should make the resurrection particular, & not (as it is shew∣ed to be) vniuersall. Howbeit, we expounded this saieng of his, and declared, that he might not saie [All:] séeing manie are to be found a∣liue at the last daie, who in verie déed shall not die, but be changed. Neuerthelesse, the prophet in that place touched the resurrection, as well of the godlie, as of the wicked: when he said; Some shall rise vnto ignominie, and others vnto glo∣rie, and that euerlastinglie. [ 9] Neither also is that anie hinderance, which is spoken in the psalme; namelie, that The wicked shall not rise in iudg∣ment: bicause he there treateth of the cause, and not of the nature and substance of them. They shall not stand (saith he) but their cause shall be ouerthrowen: for they shall not be quitted at the tribunall seat of God, but shall be condemned. These answers haue we made to the obiections, and (according to our promise) we haue expoun∣ded the principall points of this treatise. And now there remaineth, that we indeuor earnest∣lie while we liue here, to haue a part in the first resurrection: prouiding, that our faith may be

excellent, our charitie feruent and effectuall, our hope firme and constant; and that our actions, aswell inward as outward, may be christian and well ordered, and that we subdue the wicked motions and affections of the flesh; altogither conforming our will and mind vnto the lawe of God. In performing whereof, we shall after the former, obteine that latter and blessed resur∣rection.

Notes

• In 2 Kin. 4.
• It compre∣hendeth manie principall points.
• 1. The. 4, 13.
• 1. Co. 15, 16
• Why God did insti∣tute the re∣surrection.
• More things that we knowe not, than that we knowe.
• 1. Cor. 13, 9.
• A simili∣tude.
• The error of them which said there are two begin∣nings of things; a good god, and an euill god.
• An error a∣bout the coupling togither the soule with the bodie. A simili∣tude.
• How they be trulie ioined to∣gither.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Resurrecti∣on after the reuolution of the great yeare.
• The error of the Sa∣duces. Act. 23, 8. The error of the Li∣bertins. 2. Tim. 2, 17. The error of Hymene∣us and Philetus.
• A fable of the Rab∣bins con∣cerning the coniunction of the soule with the bodie.
• Arguments of them which denie the resurre∣tion.
• verse. 39.
• Psal. 114, 17
• verse. 16.
• Eccl. 3, 9.
• verse. 7.
• verse. 2.
• Psal. 1, 6.
• The defini∣tion & na∣ture of re∣surrection.
• In euerie action two things to be consi∣dered.
• The effici∣ent cause of the re∣surrection.
• Actions di∣uerslie di∣stinguished.
• The forms of actions.
• Vnto what forme of ac∣tion resur∣rection i•• to be referred.
• The subiect of resurrec∣tion.
• Which part of man is the subiect of resurrec∣tion.
• Matt. 10, 28.
• Luke. 23. 43
• Resurrecti∣on is as it were a cer∣teine new birth.
• verse. 28.
• Resurrecti∣on defined.
• The diffe∣rence be∣tweene the death of man, and the death of brute beasts.
• Eccl. 3, 19.
• In two re∣spects the soule is said to rise a∣gaine.
• Col. 3, 1.
• Rom. 6, 4.
• Ephe. 5, 14.
• Eccl. 2, 7.
• 1. Co. 10, 12
• Rom. 14. 4.
• The scrip∣tures ap∣point two sorts of re∣surrection.
• Apoc. 20, 6.
• Iohn. 5, 28.
• Matt. 8, 28.
• Eph. 2, 1.
• 1. Tim. 5. 5.
• Ioh. 1, 28.
• Whether the resurrecti∣on may be prooued and decla∣red by na∣turall rea∣sons.
• Probable reasons of two kinds.
• A ponde∣ring of the probable reasons which make for resur∣rection.
• That the soule being pulled from the bodie, is an vnper∣fect thing.
• Matt. 10, 28.
• Whether the separation of the soule from the bodie be against nature.
• The phi∣losophers iudged the soule to be mortall.
• Tertullian. Gregorie Nazianzen Aristotle. Alexander Aphrody∣saeus. Auerroës.
• Auicenna.
• A simili∣tude.
• That the bodie also must haue either re∣wards or punish∣ments.
• A simili∣tude.
• A distincti∣on of instru∣ments.
• verse. 58.
• A simili∣tude.
• Semblan∣ces of the resurrec∣tion.
• 1. Co. 15, 36
• The Phoe∣nix a bird of India.
• Sleepe is the image of death.
• Iohn. 11, 11. and 13.
• Argu∣ments ta∣ken from naturall things.
• 1. Kin. 17. 22. 2. King. 4, 33 2 Kin. 13. 21. Matt. 9, 25. Luke. 7. 14. Iohn. 11, 43. Acts. 9, 40. Acts. 10. 20.
• What things God is able to doo.
• Iob. 42, 10.
• The diffi∣cultie of the resurrection is as tou∣ching the bodie.
• Rom. 4, 1••.
• Those things which a man belee∣ueth he can∣not natu∣rallie know yet by faith we knowe that there is one God.
• Heb. 11, 2.
• Resurrecti∣on is proo∣ued by testi∣monies of the scrip∣ture. verse. 6.
• Matt. 1••, 3••.
• Acts. 23, 8.
• Whence the name of Pharisies.
• Thence the name of Essei.
• Whence the name of Gaulonites.
• Deut. 25, 5.
• The error of the Sa∣duces had two foun∣taines.
• Diuers waies to be deceiued about the scriptures.
• Errors a∣bout the power of God.
• Luk. 20, 36.
• After the resurrecti∣on there shall be no marriages.
• The causes of procrea∣ting of chil∣dren.
• Ibidem.
• Rom. 8, 16. Matt. 8, 9. A Rule.
• Luk. 20. 36.
• A proofe that there be angels. Gen. 22, 11.
• Gen. 18, 2.
• Gen. 19, 1. Exod. 3, 2. Exod. 14, 19.
• Gen. 32, 1.
• Matt. 22, 29.
• Exod. 3, 6. After what maner the Saduces read the scriptures.
• Luk. 20, 39,
• Ibidem. 29. That pro∣position, I am the God of Abraham expounded.
• Rom. 6, 10.
• Phil. 1, 23.
• Luk. 16, 22.
• Christ was not the first that vsed this argu∣ment. Abac. 1, 12.
• Rom. 14. 9.
• The Ana∣baptists are by this maner of Christes ar∣guing, con∣futed.
• The Ser∣uetians.
• Gala. 3, 16.
• Rom. 4, 23.
• Ioh. 8, 56.
• Luk. 20, 39.
• Acts. 23, 8.
• Matt. 22, 42.
• Psa. 110, 1.
• Gen. 1, 27.
• Gen. 2, 21.
• Matt. 22, 37
• Iob. 19, 23. A place of Iob tou∣ching the resurrecti∣on expoun∣ded.
• Iere. 17, 1.
• 1. Co. 15, 20.
• 1. Ioh. 2, 18.
• verse. 10.
• A simili∣tude.
• Psal. 16, 8. A place of the psalter touching the resur∣rection ex∣pounded.
• The Hebrue word Ca∣uod. Act. 2, 25.
• verse. 13.
• verse. 5.
• Whie the Hebrues call a toong and glorie, both by one name.
• Acts. 2, 25. Acts. 13, 35.
• Gen. 3, 19.
• verse. 22.
• Psal. 16, 10. What em∣phasis these words haue Thou shalt not leaue my soule in the graue.
• Acts. 3, 14.
• Mark. 1, 24. Luk. 4, 34.
• The words of the psalm I shall rest in hope.
• The des∣cending of Christ in∣to hell.
• verse. 11.
• Iohn. 19, 30.
• Heb 9, 10.
• Luk. 23, 46.
• verse. 19.
• How Christ sawe not the graue.
• Iohn 8, 51.
• 1. Co. 15, 20
• A rule.
• 1. Cor. 3, 16,
• Matth. 1. 18.
• Whither the resurrection belong also to the wic∣ked.
• 1. Cor. 15, 22
• Iohn. 5, 25.
• verse. 19.
• That the te∣stimonie of Dauid tou∣ching the resurrectiō, is manifest inough.
• The word of God is set foorth to be vnder∣stood.
• 1. Cor. 14, 6.
• Ephe. 3, 9.
• Iohn. 8, 56.
• Whie the Hebrues sawe not the myste∣ries of sal∣uation, so plainlie as we doo.
• Matt. 21, 2••.
• Matt. 20, 31,
• Matt. 2, 5.
• Esai. 53.
• The He∣brues ap∣pointed the Messiases.
• Esai. 2, 3.
• Esai. 19, •…•….
• Matt. 28, 19.
• Acts. 10.
• Eph. 3, 10.
• Whie the scriptures are obscure to the Iews and to other malignant man. verse. 11.
• Psal. 19, 8.
• Esaie. 26, 4. A place of Esaie, tou∣ching the resurrection declared.
• 1. Thes. 4, 16
• verse. 21.
• The cause of the resur∣rection.
• A simili∣tude.
• 1. Co. 15, 36.
• Rom. 1, •…•…
• 1. Pet. 1, 13.
• 2. Cor. 4, 1••.
• Apoc. 6, 11.
• The opini∣on of Aben-Ezra, & of the Chal∣dean para∣phrast tou∣ching resur∣rection.
• Esai. 30, 33. Esaie. 66, 15.
• Ezec. 37, 11
• An excel∣lent place of Ezechiel touching the resur∣rection ex∣pounded.
• If God grant vs greater things, we must not doubt but he will giue the lesser.
• Iohn. 5, 28.
• A mention of two sorts of spirit.
• Exo. 19, 18.
• Matt. 27, 51. and 28, 2.
• Deut. 30, 1.
• Gen. 2, 7.
• Apoc. 7, 9.
• The verbe Is, of the same force that Signi∣fieth.
• Gen. 41, 5.
• The resur∣rection of the dead shall not be in Iudea alone.
• A confut••∣tion of them which de∣nie that in this place 〈◊〉〈◊〉 is me••t of the vniuer∣sall resur∣rection.
• Iohn. 11, 24
• The iudge∣ment of the fathers touching the place of Ezechiel.
• The nature of a simili∣tude and metaphor.
• Matt. 21, 33
• Luke. 13, 8.
• Why he ar∣gueth from the resurre∣ction to the restitution of captiues.
• A place of Daniel tou∣ching the resurrection of the dead expounded,
• verse. 1.
• Antichrist.
• Matt. 28, 20.
• 1. Co. 15, 51.
• Apoc. 7, 9.
• Iohn. 5, 28.
• The cauils of Porphy∣rius, against the wri∣tings of Daniel.
• A confuta∣tion of the cauils of Porphy∣rius.
• 1. Mac. 9, 27
• Esdras called the prophet Malachie.
• Ibidem. 18. Ibid. 12, 48. Ibid. 16. 16.
• The cauils of Poly∣chronius confuted by Oecolam∣padius. verse. 4.
• verse. 4. Why Dani∣el was com∣manded to seale vp the booke.
• 1. Cor. 2, 14.
• Apoc. 5, 5.
• Dan. 12, 4.
• A place of Osee as touching the resur∣rection de∣clared.
• verse. 8.
• Ose. 13, 14.
• verse. 54,
• A rule in reading of the pro∣phets.
• The inter∣pretation of Dauid Kimhi.
• 1. Co. 15, 9
• In what re∣spect Christ may be cal∣led a plague.
• Ose. 5, 12. & 14, & 13, 7
• A simili∣tude.
• Testimo∣nies of the new testa∣ment for the resurrectiō.
• Iohn. 5, 28.
• Iohn. 6, verse. 39. 40. 44, &, 54.
• Matt 22, 32. Mark. 12, 26 Luk. 20, 37.
• Luk. 14, 14.
• Iohn. 12, 25.
• Matt. 25, 32.
• Mark. 13. 27
• Acts. 17, verse. 18, 31
• verse. 6.
• verse. 15.
• Acts. 26, 8.
• vers. 3.
• 2. Pet. 3, 13.
• verse. 2.
• verse. 12.
• verse. 4.
• verse. 14.
• Rom. 8, 11.
• verse 5.
• verse. 10.
• 1. Cor. 15.
• vers. 13. &c.
• verse. 1, &c.
• verse. 1.
• verse. 10.
• verse. 12.
• verse. 3.
• verse. 13.
• Ibidem. 16.
• verse. 14.
• Ibidem. 19.
• verse. 15.
• verse. 2••.
• Of the cau∣ses of the resurrec∣tion. verse. 4••.
• Matt. 2••, 15.
• Rom. 8, 11.
• Iohn. 6, 40.
• Iohn. 5, 21.
• Ibidem 28.
• Iohn. 11, 25.
• 1. Co. 15, 22
• 2. Cor. 5, 10.
• verse. 13.
• A simili∣tude.
• Of the con∣dition and propertie of bodies, when they shall rise.
• Immortali∣tie the first propertie.
• 1. Co. 15, 53
• verse. 9.
• verse. 50.
• Ibidem. Incorrup∣tion.
• Matt. 22, 30
• Alcoran. Auicenna.
• verse. 37.
• Luk. 22, 29.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Augustine.
• Apoc. 20, 6.
• Why Christ did eat and drinke after his resur∣rection.
• Tokens of Christs glorie. Luk. 24, 31.
• Iohn. 20, 29
• Ioh. 20, 27.
• Acts. 1, 9.
• Prou. 9, 2.
• Luk. 10. 40.
• Apoc. 20, ••.
• Phil. 3, 21.
• Matt. 17, ••.
• Matt. 13, 43.
• Dan. 12, 3
• 1. Cor. 15, 43
• An agilitie of bodie.
• 1. Co. 15, 43
• Wisd. 3, 7
• 1. Thes. 4, 17
• Note the Vbiquists.
• Impassibi∣litie.
• A distincti∣on of affec∣tions and passions.
• Examples
• A subtili∣tie.
• 1. Co. 15, 49.
• 1. Cor. 2, 9.
• Vbiquitie in no place attributed vnto the bo∣die of Christ glorified.
• Ephe. 4, 13.
• What pro∣perties the bodies of the wicked shall haue in the re∣surrection.
• Matt. 22. 13.
• Mark. 9, 44.
• Luke. 16, 24.
• What sub∣stance the bodies ri∣sing againe shall be of.
• Origin.
• Luk. 24, 39.
• 1. Co. 15, 53
• verse. 13.
• Matt. 22, 30.
• To what end shall remaine the parts of the bodie wher∣of shall be no vse.
• A simili∣tude.
• Iohn. 20, 27
• Exod. 3••.••8 1. Kin. 19, 8.
• Rom. 8, 8.
• Gen. 6, 3.
• Rom. 8, 9.
• Phil. 3, 21.
• A distincti∣on of the flesh from the bodie.
• Col. 1, 21.
• Col. 2, 11.
• Origins error.
• A rule. The fathers must be wa∣rilie read.
• Irenaeus. Iustinus,
• Whether the Eucha∣rist profit vnto the re∣surrection.
• Corpus ho∣mogen•…•….
• Matt. 17, 2.
• Luk. 24, 43. What ma∣ner of bodie Christ had after his re∣surrection.
• Iohn. 10, 10.
• Luke. 24. 16 Ibidem. 3••
• Ibidem 16.
• Apollonius the coniurer vanished a∣waie before Homitian.
• Iohn. 20, 19
• Ezech. 37, 7
• Iob. 19, 26.
• That the bodies of them that rise againe shall be in a place.
• That Christ his bodie risen from the dead, was in a place.
• Iohn. 2, 1. 13. 14. Ioh. 12, 1.
• Matt. 26, 6.
• Iohn. 11, 15
• Matt. 28, 6,
• What ma∣ner of ar∣gument is taken from the power to the act.
• Matt. 26, 26. and .28.
• Luke. 1, 37.
• 2. Tim. 2, 13.
• The Here∣tiks argu∣ments from the power of God.
• The place and the bo∣die accor∣ding to the scriptures, are ioined togither.
• verse. 10.
• verse. 9.
• verse. 36.
• The pla∣ces also shalbe in the life to come.
• Iohn. 14, 2. Iohn. 17, 24.
• Apoc. 14, 4
• That one bodie cannot be in manie places at once.
• Acts. 3, 21.
• Gen. 1, 31.
• The bodie was made to be a help not a detri∣ment vnto man.
• A simili∣tude.
• Apoc. 20, 13
• What is to be iudged of them, which are consumed of fishes and birds.
• Certeine men which liue by the eating of mans flesh.
• A simili∣tude.
• Gen. 1, 11.
• Gen. 1, 28. Gen. 17.
• Generation shall haue an end.
• That the essentall be∣ginnings perish not by death.
• A simili∣tude.
• Not all things, which haue past from our bodie, shall be re∣stored at the resur∣rection.
• verse. 39.
• Matt. 26, 41
• Esai. 31, 3.
• Sometime the flesh & the spirit taken both for one thing.
• A simili∣tude.
• verse. 14.
• Wherein man is like and vnlike vnto the grasse.
• verse. 8.
• verse. 13.
• verse. 16.
• The essence and power of God is e∣uerie where
• How God is said to be in heauen.
• Ibidem. 17. That euen the dead do praise the Lord.
• What is ment by the repetition of the word heauen.
• verse. 19,
• Auerroes and Peri∣pateriks.
• By the spi∣rit Salo∣mon vnder∣standeth the blow∣ing and breath.
• verse. 10.
• In the world to come there shall be no place for good works.
• The booke Eccle∣siastes is thought to be the re∣pentance of Salomon.
• 1. Co. ••5, 3••
• The sale•…•… of Olymp∣odorus.
• verse. 7, &c.
• Ibidem. 12.
• Iob. 14, 13.
• Ibidem.
• Iob. 7, 7.
• Ibidem. 8.
• verse 9.
• 1. Sam. 2, 6.
• A simili∣tude.
• A conclusi∣on of this treatise of the resur∣rection.