The Sum of Christian Religion 2, Part 2 · Subpart 31

The Sum of Christian Religion 2 · Part 2 · Subpart 31

p. 656O… THE RESVRRECTION OF THE FLESH.

THE chiefe qu…ſtions.

1 What the Reſurrection is.

2 The Errours concerning the Reſurrection.

3 Whence it may appeare that the Reſurrection ſhall certainelie be.

4 For what end the Reſurrection ſhalbe.

5 By whom.

6 How.

7 When.

8 What bodies ſhall riſe.

9 Whether the ſoule be immortall.

1 WHAT THE RESVRRECTION IS.

THE Word Reſurrection ſignifieth ſometime preſeruation. The reſurrection of the fleſh is a reſtoring of the ſubſtance of our bodies after death, euen of the ſame matter whereof they now conſiſt, and a reuiuing and quickening of the ſame bodies with life immortall and incorruptible, by the ſame immortall ſoule whereby they now liue, which God will woorke by Chriſt in the ende of the woorlde, by his diuine vertue and power; which restoring alſo ſhalbe of the elect vntounto the eternall glorie of God, but of the reprobate vntounto eternall paines. That is, 1. There ſhalbe a reſtoring of the ſame bodie, which is, a recollecting & gathering together of the ſame matter which was ſcattered and ſeuered into al the Elementes. 2. An vniting of it with the ſame ſoule, and a reuiuing of it … the ſame ſoule, which alſo it had before. 3. A putting off of al infirmities, & a putting on of immortality

2 The Errours concerning the Reſurrection.

THE Errours helde of the reſurrection, are of three ſortes. Some hauehave vtterlie denied it, and hauehave auouched the ſouls to die together with the bodies. 2. Some hauehave granted the immortalitie of the ſoule, but hauehave conſtred the reſurrection to bee a reſurrection in this life: but the bodies they denied to riſe at all, although the ſoules of the godlie hauehave fruition, after death, of euerlaſting happineſſe. 3. Some, as Anabaptiſtes, deny that the verie ſelfe ſame bodies, which we now hauehave, ſhal riſe again, but they ſaie that Chriſt at his ſecond comming will make new bodies.

p. 6573 Whence it maie appeare that the Reſurrection ſhall certainlie be….

IT maie be verily collected probably out of philoſophie that there ſhal be ſometime a reſurrection:Probable proofes of the Reſurrection yeelded by philoſophie, but no neceſſarie demonſtrance. but no neceſſarie demonſtration can bee yeelded thence, that the Reſurrection ſhall certainly bee. For in philoſophy are manie principles, which accord not with the ſacred writinges of Gods ſpirite. Againe, in philoſophy, the knowleege which it hath of Gods iuſtice and trueth is but a maimed reaſon. But in the holie writ of God the reaſons are firme & true. Hence alone therefore is demonſtration giuen for the moſt certaine accompliſhment of the Reſurrection. And this firſt by teſtimonies of ſcripture: then by reaſons drawn out of ſcripture.

The teſtimonies of Scripture,The Teſtimonies of ſcripture, for demōſtrance of the Reſurrection. which confirme the certaintie of the reſurrection hereafter to come, are moſt euident, and thoſe taken both out of the olde and new Teſtament. Iob 19.25. I am ſure that my redeemer liueth, and hee ſhall ſtand the laſt on the earth: and though after my skin worms deſtroy this bodie, yet ſhal I ſee God in my fleſh. Iohn 5.28. The hour ſhal come, in the which all that are in the graues ſhall heare his voice: And they ſhal come forth that hauehave doone good vntounto the reſurrection of life, but they that hauehave doone euil vntounto the reſurrection of condemnation. Iohn 6 40. I wil raiſe him vp at the laſt day. 1. Corint. 15.13. If there bee no reſurrection of the deade, then is Chriſt not riſen: And if Chriſt be not riſen, then is our preaching vaine, and your faith is alſo vaine. Reaſons drawen out of the ſcripture, for proofe thereof.The reaſons which are drawen alſo out of Scripture, are diuerſe. 1. God promiſeth eternall life, not to the ſoule onelie, but alſo to the bodie of the godly: and contrarie, to the vngodly hee threatneth eternall puniſhment and paines both of bodie and ſoule: and theſe promiſes and threatninges of God muſt bee fulfilled: For the certainty of them is vnchaungeable: But they ſhal not bee fulfilled, if the deade ſhal not riſe. Seeing therefore God dooth moſt certainelie in his good time accompliſh that, which hee promiſeth to the godly, and menaceth to the wicked; it followeth of neceſſitie that the dead muſt riſe againe. 2. The merciemercy of God is perfect, as which extendeth it ſelfe to the whole man, and which will hauehave vsus wholy ſaued: Therefore our bodies alſo ſhal riſe again. 3. The merciemercy and louelove of God towardes the godly is perpetuall p. 658and vnchaungeable▪ ſo that what hee once will, of his fatherly louelove towardes them, perfourme vntounto them, the ſame he euer will. But he wil hauehave the godly ſaued both in ſoule and bodie: therefore they muſt be both in ſoule and bodie, euen whole ſaued: and therefore that they maie bee whole ſaued, they muſt needes riſe againe 4. The perfect iuſtice of God requireth, that the ſame wholie whereby they ſinne, ſhould be puniſhed with eternall paines. But they ſinne both in their whole bodie and in their ſoule. Therefore their bodies alſo muſt be raiſed againe, becauſe they ought no leſſe in body than in ſoule to ſuffer eternal pains. 5. Chriſt is riſen: therefore wee alſo ſhall riſe. This ſequele is moſt ſure. For, firſt, Chriſt therefore roſe againe, that hee might raiſe vsus. Secondly, Chriſt is our head, and we his members. Seeing then Chriſt our head is riſen, we alſo his members doubtles ſhal riſe. For the glorie of the head requireth this, that he hauehave his members ſutable & in like condition with him. Wherefore if the members ſhould continue rotten, the head ſhould not be glorious. Thirdly, The ſame ſpirite is in vsus, which is in Chriſt raiſed: he ioineth and vniteth vsus with Chriſt, and worketh the ſame in vsus, which he doth in Chriſt, neither is at anie time not like himſelfe. But he hath raiſed Chriſt: Therefore alſo hee will raiſe vsus. 6. It is ſaide that Chriſt ſhall hauehave an euerlaſting kingdome, but this he ſhould not hauehave, if our bodies ſhould alwaies continue in death: for neither would it ſuffice that our ſoules are immortall, or eternal without our bodies. For that Chriſts kingdome may be eternall, he muſt hauehave eternall ſubiects, and thoſe wholy eternall. Therefore our bodies alſo ſhall riſe, that ſo wee whole may bee ſubiect eternally vntounto Chriſt our king. 7. Chriſt is a perfect Sauiour, becauſe he hath ſaued and reconciled to god whole man. Therefore our corrupt bodie alſo ſhall be raiſed by Chriſt, and riſe againe. 8. Chriſt is not of leſſe force to ſaue than Adam to leeſe. Nay, Chriſt hath reſtored vntounto vsus al that which Adam loſt & deſtroied by ſinning, yea and far more and greater things by his merit. Adam had loſt from vsus among other gifts the eternall life alſo of our bodies. Therefore Chriſt hath restored it vntounto vsus, and conſequently, we ſhall certainely riſe againe. 9. God is the God of whole man. This reaſon Chriſt alſo vſeth againſt the Sadduces: Mat. 22.31. HaueHave yee not read, what is ſpoken vntounto you of God, ſaying: I am the God of Abraham, and the God of Jſaac, and p. 659the god of Jacob? God is not the god of the dead, but of the liuing: And ſo God is the God of whole man, not of a part onelyonly. For if he were God of a part, that is, of the ſoule onelyonly, he were not perfectly and fullie our God. 10. He publiſhed his lawe vntounto man, after the fall: Therefore hee will hauehave man once keepe it. But that is not done in this life. Therefore it ſhall be done in the life to come, and therefore men ſhall riſe againe. 11. The wages of ſinne is death. Therefore ſinne being aboliſhed, death ſhalbe aboliſhed: and ſo death being aboliſhed, we ſhall riſe againe vntounto euerlaſting life. To this end alſo our bodies were made, that in them as temples the holy Ghoſt might dwell for euer.

4 For what end the Reſurrection ſhall be.

THE laſt end of the Reſurrection is gods glorie. The endes of the reſurrection, 1 Gods glorie.For to this end ſhall the Reſurrection be, that God may manifeſt, and together fullie and perfectly exerciſe both his mercy towards the faithful, and his iuſtice toward the reprobate: and ſo may declare the vnutterable certainty of his promiſes. The next and ſubordinate end to the former, is the ſaluation and the glorie of the Elect: and of the contrarie, 2 The ſaluation and glorie of the elect, and the damnation of the reprobate.the damnation and puniſhment of the reprobate. For the Elect, or Saints of god, ſhall riſe to euerlaſting life. Reuel. 3.21. To him will J graunt to ſit with me in my throne. Reuel. 7.13. They ſhall be araied in long white robes. Dan. 12.3. They ſhall ſhine as the Sunne. But the wicked ſhall riſe to be drawen to euerlaſting paines and torments. Mat. 25.41. Depart from me yee curſed, into euerlaſting fire, which is prepared for the Diuel, and his Angels: and a little after; And theſe ſhall goe into euerlaſting paine, and the righteous into life eternall. Obiection. Chriſts Reſurrection is the cauſe of our Reſurrection: and alſo the benefite of Chriſts Reſurrection is our Reſurrection: But this cauſe and this benefite belongeth not to vnbeleeuers and Jnfidels. Therefore they ſhall not riſe. Aunſwere. This whole reaſon is graunted, namely, that the wicked ſhall not riſe becauſe of Chriſts Reſurrection; but hence it foloweth not that they ſhall not riſe: becauſe they ſhal riſe in reſpect of another cauſe, which is, that they may be puniſhed. There is but one end indeede of our Reſurrection in reſpect of God, which is his glorie: but the manner of comming to this end is diuers.

p. 6605 By whom the Reſurrection ſhall be.

The Reſurrectiō by Chriſt.THE Reſurrection ſhall be by Chriſt: for by the force and vertue of Chriſt our Sauiour we ſhall riſe. Joh. 6.44. J will raiſe him vp in the laſt day. Which ſpeech of Chriſt is to bee vnderſtood of the bodie. For hee doth not raiſe vp the ſouls, becauſe they die not. Now Chriſt, man, ſhall raiſe vsus, though by the vertue of his Godhead. Joh. 5.28. The houre ſhall come in the which all that are in the graues ſhall heare the voice of the Sonne of man. Act. 17.31. God hath appointed a day in the which he will iudge the world in righteouſnes by that man whom he hath appointed, whereof he hath giuen aſſurance vntounto all men, in that he hath raiſed him from the dead. And hence ariſeth vntounto vsus great conſolation and comfort. Becauſe he is true man who ſhall raiſe vsus, he will not neglect his owne fleſh, and members, but wil raiſe them, euen vsus will he raiſe to eternal life, for which cauſe he tooke our fleſh and redeemed vsus. Obiection. But the father is ſaide to raiſe vsus, yea to raiſe Chriſt himſelfe: Rom. 8.11. Hee that raiſed vp Chriſt from the dead, ſhall alſo quicken your mortall bodies, becauſe that his ſpirite dwelleth in you. Therefore wee ſhall not bee raiſed by Chriſt, nor by the power of Chriſt. Anſwere. The Father ſhall raiſe vsus by his Sonne mediately. But the Sonne ſhall immediately raiſe vsus with his ſpirit, as being our only Redeemer. Phil. 3.20. We looke for our Sauiour from heauen, euen the Lord Jeſus Chriſt, who ſhall change our vile bodie, that it may be faſhioned like vntounto his glorious bodie, according to the working, whereby he is able euen to ſubdue all thinges vntounto himſelfe. But the ſpirite ſhall immediately raiſe vsus by himſelfe.

6 How the Reſurrection ſhall be.

At the reſurrection, 1. The dead ſhall bee raiſed.1 THE dead ſhall bee raiſed with a ſhoute, and with the voice of the Archangell, & with the trumpet of god: and ſhal be preſented before the high and moſt iuſt iudge, Ieſus Chriſt. The reſurrection therefore ſhall bee in glorious manner, and openlie, not fearefullie, nor in ſecret: and ſhall bee far other, than that, which was wrought in ſome men at the reſurrection of Chriſt. For it ſhall bee done, all beholding it, yea with the exceeding ioy of al the godly, & with the exceeding feare and trembling of the wicked. 2. They who then ſhall remaine aliue, 2 The liuing ſhall bee changedſhall bee in a moment of time changed, and bee made of mortall, immortall. Read Cap. 15 of p. 661the former to the Corinthians, and Cap. 4. of the former to the Theſſalonians.

7 When the Reſurrection ſhall be.

THE Reſurrection ſhall be in the end of the world. In the laſt day. Joh. 6.40. J will raiſe him vp at the last day. This queſtion is to bee helde and propoſed of vsus, that our faith bee not troubled, while wee are forced to expect and tarry: or that we may not imagine to our ſelues any certain time, when we thinke theſe things wil happen; and ſo beginne to doubt, and thinke our ſelues to be deluded, when thoſe thinges fall not ſo out nor come to paſſe at the time appointed by vsus. This queſtion maketh for the increaſe of hope and faith in vsus.

8 What bodies ſhall riſe.

THeſe ſelfe ſame bodies ſhall riſe, The ſame bodies ſhall riſe. Iob. 19 26. Eph. 6.8. 2. Cor. 5.10.Job 19:26Eph 6:82 Cor 5:10and not others created of chriſt, as the Anabaptiſts will hauehave it. For Iob ſaith, Jn this fleſh ſhall J ſee my Lord. And the Apoſtle ſaith, EueryEvery man ſhall receiue in his bodie, according to that hee hath done. If then the bodies which hauehave ſinned, ſhall receiue accordingly, not other bodies, but the ſame ſhall riſe. And the very word it ſelfe of riſing enforceth as much; for nothing can riſe, but that which is fallen. Wherefore ſeeing our bodies ſhall riſe, no other bodies ſhall riſe or bee quickened, than thoſe which hauehave fallen, and are dead; or no other, than thoſe which doe fall and die.How fleſh and bloud i… denied the heauenly inheritance. Obiection. But ſaint Paul ſaith, that fleſh and bloud cannot inherite the kingdome of god. Therefore our bodies cannot poſſeſſe the kingdome of god, becauſe they are fleſh and bloud. Anſwere. The fleſh, oftentimes ſignifieth ſome qualitie, or the ſubſtaunce, in reſpect of ſome certaine qualitie. So fleſh, that is, being ſinfull and corruptible, ſhall not poſſeſſe the kingdome of God: but our fleſh then ſhall no more be able to ſinne, neither ſhall it bee corruptible. Obiection. 2. Our bodies ſhall be ſpirituall. 1. Cor. 15.44. Jt is ſowen a naturall bodie, and is raiſed a ſpirituall bodie. Therefore our bodies ſhall not then hauehave the properties of our fleſh. Aunſwere.In what ſenſe our bodies ſhall bee ſpirituall. They ſhall bee indeede ſpirituall, but ſhall not hauehave all the properties of a ſpirite, but ſome onelyonly, becauſe they ſhall bee agile and quicke, mightie, and vncorrupt; and indeede are therefore chieflie called ſpirituall, becauſe they ſhall be guided by the ſpirite, p. 662neither ſhall any more the naturall life remaine in them. That this is true, is apparent by theſe reaſons. 1. The Apoſtle himſelfe addeth; This corruptible muſt put on incorruption. 2. Hee calleth it a ſpirituall bodie: but a ſpirite is no bodie. 3. Jf anie bodie after the reſurrection ſhould be ſo ſpirituall, as not retaining at all anie bodilie properties, then ſurelie Chriſts bodie ſhould hauehave beene ſo: but now he ſaith to the Apoſtles, Luk. 24.39. Handle me, and ſee, for a ſpirite hath not fleſh and bones, as ye ſee mee hauehave. Obiection. 3. How are wee ſaide to beleeue the reſurrection, when as yet wee are ſaide to hope for the reſurrection to come? Anſwere. We are ſaide to hope for the reſurrection, as it is an effect of Gods counſell: wee are ſaide to beleeue it, as it is the counſell it ſelfe and purpoſe of God.

9 Whether the ſoule be immortal.

The cauſes for which this Queſtion is to bee moued. Mat. 22.23. 2. Tim. 2.17.Matt 22:232 Tim 2:17BEſides that this queſtion belongeth to the Article of the Reſurrection; the explication alſo thereof in it ſelfe ſhal not be altogether vnprofitable or fruitleſſe. For not now onelyonly doe they beginne to diſpute againſt the immortalitie of the ſoule, but the Sadduces alſo denied it, as they likewiſe that ſaid the Reſurrection was paſt alreadie vntounto him that beleeued, neither made anie other reſurrection beſides that ſpirituall reſurrection of the regenerate: Likewiſe alſo ſome Anabaptiſts denie the immortalitie of the ſoule. Moreouer Paul the third, Pope of Rome, when he was breathing out his ſoule and readie to dy, ſaid, that now at length he ſhould trie & know three things, whereof in his whole time he had much doubted. 1. Whether there were a god. 2. Whether ſoules were immortall. 3. Whether there were any hel. Wherefore it ought not to ſeeme ſtraunge, if this queſtion be moued, neither ſhal it bee altogether vaine and needeleſſe: both becauſe it ſerueth for the controuling, and refuting eſpecially of Epicures: and alſo becauſe it maketh for the better vnderſtanding of ſome places of holy Scripture. But becauſe there hauehave beene, and euen nowe are, who hauehave taught, that the ſoule of man, like as of bruite beaſtes, is nothing elſe, but life or the vitall power, ariſing of the temperature and perfection of the bodie, and therefore dieth and is extinguiſhed together with the bodie, and (as ſome of them ſpeake, who wil ſeeme to beleeue the reſurrection of the dead) doth ſleepe when the bodie dieth, that is, is without motion or ſenſe p. 663vntil the raiſing of the bodie, which indeede is nothing elſe, than that the ſoule is mortal, that is, a meere qualitie onlie in the bodie, and when the bodie is diſſolued becommeth nothing, becauſe if it were an incorporeal ſubſtance, it could not be without ſenſe and motion: againſt theſe we are to holde the recordes of Gods woorde and writ, concerning the ſpiritual and immortal ſubſtaunce of mans ſoul. The ſoule an in corporeall ſubſtance.That the ſoule of man is not onelyonly a forme, or perfection, or temperament, or force and power, or an agitation ariſing out of the temperature of the bodie, but a ſubſtaunce incorporeall, liuing, vnderſtanding, dwelling in the bodie, and ſuſteining and moouing it: theſe places following of holy Scripture doe ſhewe. Pſalm. 48. His ſoule ſhal be bleſſed in life. Heb. 12. God is called the Father of ſpirites. And it is ſaide of the faithfull: Yee are come to the celestial Ieruſalem, and to the companie of innumerable Angels, and to the ſpirites of iuſt and perfect men. 1 Cor. 2.11. No man knoweth the thinges of a man, ſaue the ſpirite of a man, which is in him. In theſe and the like places of Scripture, both the ſoule of man is called a ſpirite, and the properties of a liuing & vnderſtanding ſubſtance are attributed vntounto it. Wherefore to no purpoſe doe the aduerſaries of this doctrine oppoſe thoſe places in which the name of the ſoul is taken for the the life and wil of man: as Matth. cap. 6. The ſoul is more woorth than meate. Iob. 13.14. J put my ſoule in my hand. For by the fore-alledged places it is manifeſt, thnt this is not general, but is vſed by a**Metalepſis. figure of ſpeech, whereby we cal the effect by the name of his cauſe.

Now the immortalitie of the ſoule is prooued by manifeſt places of holie Scripture. 1. Luk 23.43.The ſoule immortall. Chriſt hanging on the croſſe ſaid to the theefe, this daie ſhalt thou be with me in Paradiſe. But he could not be there in bodie: becauſe that was dead and buried. Therefore his ſoule was gathered with Chriſts into Paradiſe, and ſo conſequentlie the ſoul liueth. 2. Paul ſaith, Phil. 1.23. I deſire to be looſed, and to be with chriſt: he ſpeaketh of the reſt & ioie, which he ſhould enioie with chriſt. But they, who feele nothing, what can their ioie or happineſſe bee? Wherefore they alſo are refuted in this place, who ſaie mens ſouls ſleep, & ſo withall denie the immortality of the ſoul. 3. Wiſed. 3.1. The ſouls of the iuſt are ſaid to be in the hands of god. 4. Matt. 22.32. God is not the god of the p. 664dead, but of the liuing: Therefore the ſoules liue. 5. Luk. 23.46. Into thy hands I commend my ſpirit. 6. 2 Corinth. 5.8. When we remoue out of the body, we may goe vntounto the Lord. Wherefore the ſoules ſleep not, as ſome Anabaptiſtes wil hauehave thē: but enioie immortall life, and celeſtiall glorie with the Lorde. 7. In the Reuelation cap. 6.10. The ſoules of the godly, that were killed, are ſaid to crie with a loude voice vnderunder the aultar ſaying, How long Lord, holy, and true, dooſt not thou iudge and auenge our bloode on them that dwell on the earth? Wherefore the ſoules liue. 8. Luk. 16.22. Lazarus is ſaid to bee carried into Abrahams boſome: and out of the ſame place alſo it is apparent concerning the ſouls of the wicked. For the rich glutton is alſo ſaide of the contrarie to bee caried downe to hell. Theſe teſtimonies therefore of Scripture teach and confirme moſt euidently, that not onelyonly in the bodie before death, and after the reſurrection of the bodie, but alſo in the whole ſpace and time comming betweene, the ſoules are, liue, feele, vnderſtand, out of the bodie; though the manner of their operations bee to vsus vnknowen. Wherefore alſo this gift of immortalitie, hath ſome ſimilitude with God, who alone, as the onelyonly fountaine and author of life, hath immortalitie. 1. Timot. 6.

Man ſhould hauehave liued immortallie if hee had not ſinned.But furdermore, that man ſhould hauehave lead a bleſſed life immortallie and for euer not in ſoule onelyonly, but alſo in bodie, if hee had not purchaſed death and mortalitie vntounto himſelfe by ſinne; is firſt hereby proued, becauſe by ſin death entered into the worlde as the wages of ſinne, Rom. 5. & 6. Next, becauſe wee being freeed from ſinne by chriſt, are alſo freed from death. And laſtly, becauſe God him-ſelfe did withdraw from man, being made by ſinne ſubiect vntounto death, the ſigne or ſacrament of immortalitie, which was the fruite of the tree of life: Gen. 3. Wherefore their obiections are nought worth, who imagine the ſoules after death to ſleepe or vaniſh away; For Gen. 1. and 1. Cor. 15. Adam is ſaide to hauehave beene made a liuing ſoule, not ſimplie, as theſe will hauehave it, like as other liuing creatures are termed in the ſame place liuing ſoules, but as being made to the image and ſimilitude of God, which hee hath not in common with other creatures.

Gen. 2. When God ſaieth, Jn the day that thou eateſt of the tree of knowledge of good and euill, thou ſhalt die the death: p. 665hee doth not threaten vntounto man the deſtruction or extinguiſhing of his ſoule, but eternal death, that is,Sundrie places of ſcripture, (alleaged againſt the immortality of the ſoule) interpreted according to their right ſenſe and meaning. the horrible feeling and terrour of Gods wrath and iudgement, and to liue forſaken and caſt from God, ſubiect to all miſeries and tormentes, an adioint of which death is the ſeparation of the ſoule and body, which at that time through the mercy of God, that mankind might be ſaued, was differred. For ſo was Adam dead while yet hee liued in Paradiſe according to Gods denouncement, euen aſſoone as he had eaten of the forbidden fruite. So in eternal death liue all the damned and reprobate, Whoſe fire ſhall not bee put out, and their worme not dy. So, Epheſ. 2. they are ſaid to be dead through ſinne, who liue in ſinne without repentaunce. And Epheſ. 5. Hee is willed to riſe from the dead, who is reclaimed from ſinne to God. And Rom. 7 5. Paul ſaith that he was dead through the knowledge of his ſinne, and the wrath of God.

Iob. 11. Act. 7. 1. Cor. 11. 1. Theſſ. 4. The deade are ſaide to ſleepe: but this is by a**Synecdoch… ▪ figure of ſpeech, tranſlating that which is proper vntounto the bodie, to the whole man. For that this belongeth to the bodie, which is to bee recalled from death to life, as it were from ſleepe to wake againe, manie places declare, as Iob 7. Beholde now, I ſleepe in the duſt. For not the ſoule, but the bodie onelyonly ſleepeth in the duſt and graue.

The Preacher ſaith, The condition of the children of men, Eccle. 3.1….Eccl 3:1and the condition of beaſtes, are euen as one condition vntounto them. Therefore there is no immortality of the ſoul. Anſ. It is a fallacie concluding that which is in ſome reſpect ſo, to bee ſimplie ſo. 1. Men die as beaſtes, in that men muſt needes once die, and depart out of this life; becauſe men are not here to continue for euer, nor hauehave heere a ſetled place. 2. Men die as beaſtes, that is in the ſenſe and iudgement of the wicked.

Bleſſedneſſe and the kingdome promiſed to the Godly is ſaide then firſt to fall vntounto them at the laſt daie. Mat. 24.25. Mar. 13. Dan. 12. But theſe places ſhewe not, that the ſoules of the godly doe not preſentlie, when they depart from their bodies, enioie celeſtial bleſſedneſſe and ioy, but that at the laſt daie, when their bodies are raiſed againe, their felicitie and glorie ſhall bee conſummated and made abſolute. p. 666For ſo we praie, thy kingdome come, when yet God now alſo raigneth in vsus.

Of that which is ſaide, 1. Corint. 15. If in this life onelie wee hauehave hope, we are of all men moſt miſerable, they thus reaſon. He that is bleſſed and happie before the reſurrection, is not without the reſurrection moſt miſerable: But we without the reſurrection ſhould be of al men moſt miſerable: Therefore we are not before the reſurrection bleſſed and happie. But the Maior wee aunſwere. Hee is not miſerable without the reſurrection, who cannot onelyonly before it but without it alſo bee bleſſed: But wee are in ſuch wiſe bleſſed before it, that notwithſtanding without it following and enſuing wee cannot enioie that former bleſſedneſſe: becauſe God hath ioyned with ſo vnſeparable a knot the beginning and proceeding and finiſhing or perfection of the Electes bleſſedneſſe, that none can hauehave the beginning, who muſt not come to the ende & conſummation thereof. Wherefore either we muſt riſe again, or wee muſt want alſo that celeſtiall bleſſedneſſe before the reſurrection. Rom. 8.11. Jf the ſpirit of him that raiſed vp Jeſus from the dead, dwell in you: he that raiſed vp Chriſt from the dead, ſhal alſo quicken your mortal bodies.

Heb. 11.39. Theſe all through faith are deade, and receiued not the promiſe. Therefore they receiued not their countrie. We aunſwere firſt; Although they dying had not found their countrie: yet would it not follow of theſe woordes, that they are not at al, or hauehave no ſenſe after death. For he that is not, or hath no ſenſe, ſeeketh not his countrie. Secondly, The author of that Epiſtle doth not ſpeak of the life after death, which is lead in the celeſtial countrie, 2. Cor. 5. but of this life, in which the faithful walking their pilgrimage ſought for the celeſtiall countrie, not finding their countrie on earth.

Pſalm. 78.39. They are fleſh, a winde that paſſeth awaie and commeth not againe: By theſe and the like ſpeeches the breuitie of mans life, and the frailtie and periſhing of all humane affaires without God, is deſcribed and bewailed. For as here they are compared to a wind eftſoones vaniſhing awaie, ſo Pſalm. 103. they are compared to duſt, graſſe, and flowers of the field. Likewiſe, Job. 14. Hee ſhooteth forth as a flower, and is cut downe, and vaniſheth as a ſhadowe. Iſaie. 40.6. p. 667All fleſh is graſſe. But if they vrge the verie woorde in theſe ſpeeches, it will followe that not onelyonly after death there is nothing remaining, but that there is not any reſurrection, when hee ſaith, a wind that paſſeth and commeth not againe: as alſo flowers and ſhadowes, whereunto man is compared, doe ſo periſh, that they are not recouered.

Pſalm. 88.5. I am counted as the ſlain lying in the graue, whom thou remembreſt no more. In theſe wordes the Prophet doth not ſignifie, either himſelfe or the dead to bee exempted from Gods prouidence: but he complaineth that he is forſaken of God, euen as the deade ſeeme to men not to bee cared for of him: and therefore he ſpeaketh not according to the ſenſe of faith, but of his owne opinion, and weaknes, & miſerie, who iudgeth thoſe to be forſaken and neglected of God, whoſe deliuerie for a while he dooth differre. But what faith in the meane ſeaſon ſuggeſteth and telleth the godly euen when they wreſtle with temptation, he ſheweth Pſalm. 11.2. when hee ſaith: The iuſt ſhall bee in euerlasting memorie.

Pſal. 146.4. His ſpirit departeth, and he returneth to his earth: thē his thoughts periſh. Here he ſaith not the ſpirit or ſoul of men periſheth, or vaniſheth, or dieth, or is bereaued of ſenſe, but that it departeth, to wit, from the bodie wherein it dwelleth: and that, not the ſpirit, but the man returneth to his earth, that is, as concerning his bodie, which was made of earth, as is written Gen. 3 and Eccleſ. 12. And laſtly he ſaith that his thoughtes periſh, which is not, that the ſoule is after this life bereaued of reaſon, iudgement, and ſenſe of the mercy or wrath of God, but that his purpoſes and counſels are made fruſtrate, which man in this life had ſetled with him-ſelfe to bring to paſſe: in which ſenſe it is ſaid, Pſalm. 112.10. The deſire of the wicked ſhal periſh.

They gather alſo other ſayings, which take away all praiſing and worſhipping of God from the dead. As Pſal. 88.10. Wilt thou ſhew a miracle vntounto the dead? Or ſhall the dead riſe and praiſe thee? But in ſuch ſpeeches death and hell, or the graue, hauehave two ſignifications. They who are ſpiritually dead, whether before or after the death of the bodie, that is, they who are depriued of gods grace, & forſaken and reiected of god, and are in hell, that is, in the place & p. 668torments of the damned, or elſe in this life deſpairing and deſtitute of comfort, ſhall not praiſe god at all, neither in this life, nor in the life to come. But they who are dead, not ſpiritually, but corporally onelyonly, albeit they ſhall not praiſe god in this life while their bodies are in hell, that is, in the graue, yet in ſoul they ſhal not ceaſe to acknowledge and praiſe god in the other life, vntill when receiuing their bodies againe, they ſhall magnifie him in both, in the celeſtial eternity. But in the meane ſeaſon, becauſe god will alſo be agniſed and magnified of men in this life, therefore both the whole Church, and euerie one of the faithfull, not only pray that they may not fall into that forſaking, & into that ſenſe of gods wrath, wherewith the wicked are oppreſſed; but alſo deſire that they may bee in this mortall life preſerued and defended, vntill the end thereof by god appointed be expired. For the Saints doe not ſimply ſtand in feare of the bodily death and graue; but that they may not be forſaken of god, neither fall into deſperation and deſtruction, or their enimies inſult againſt god, when they are ouerthrowen; this with daily and ardent praiers and petitions they beg and craue continually.

Nowe that which the aduerſaries ad farther out of the Pſal. 146.2. I will praiſe the Lord during my life: as long as J hauehave anie beeing, I will ſing vntounto my God; this maketh nothing with thē: For he reſtraineth not the praiſing of God to the time of his mortal life, but only he ſaith that he wil ſpēd all that time in Gods praiſes, which notwithſtanding in manie other places he extendeth to continue al eternity; as Pſal. 34. I wil praiſe the Lord continually. But oftentimes this particle, vntill, or, as long as, ſignifieth a continuance of the time going before ſome euent, without any excluding of the time following: as 1. Cor. 15.25. He muſt raign vntil he hath put al his enemies vnderunder his feete.

Iob. 10.20. Let him ceaſe and leaue off from mee, that I maie take a little comfort, before I goe and ſhal not returne. Hee denieth in theſe wordes that he ſhall returne into this mortall life, and to conuerſe among men in this woorlde; but hee denieth not that hee in the meane ſeaſon hath his beeing and doth liue, vntil againe he ſee God in his fleſh, euen the ſame Iob, who thē was afflicted: As himſelf ſaith, ca. 19.26. p. 669Iob 3.11. Why died I not, when I came out of the womb? Here alſo Iob dooth not denie, the ſoules after death to bee, liue, feele and vnderſtand, but only he ſaith, the miſeries of this preſent life are not felt: If they vrge, that neither the euils of the life to come are felt; becauſe then Job ſhoulde wiſh for a bad chaunge: we aunſwere, that Iob wiſheth not for the death of the wicked, but of the godly. But if they ad furder, That Job dooth make Kings and Princes alſo which gather gold vntounto them, ſmal and great, that is, al men, good and bad, partakers of this reſt: our aunſwere is out of the proceſſe and courſe of his whole ſpeech, that Iob dooth not teach here, what is the ſtate of men after this life, but onelyonly deſireth to bee rid of his preſent miſerie, and therefore through humane infirmity and impatiency, doth compare the ſenſe and feeling of his preſent miſeries with the death and ſtate of the dead, whatſoeuer it be; as they who are grieuouſly tormented with preſent diſtreſſes and calamities prefer any thing whatſoeuer before that which they ſuffer. So alſo chapter 7. hee ſpeaketh as one deſpairing of deliuerie in this life. Remember that my life is but a wind, and that mine eie ſhal not returne to ſee pleaſure. For ſo hee expoundeth himſelfe, when he addeth: He ſhal returne no more to his houſe, neither ſhall his place knowe him anie more. So likewiſe cap. 17. My breath is corrupt, and the graue is readie for me. They are woords of one deſpairing of life and ſaluation, god being wrath and angry. But chapter 34.14. when it is ſaid; If he ſet his hart vponupon man, and gather vntounto him ſelfe his ſpirit, and his breath, Al fleſh ſhal periſh together: it is not ſaide that the ſoule dooth ſleepe, or periſh, but that by the departure thereof the body dieth and is diſſolued.

Further they adde: Jf preſently after death the godlie were bleſſed, then iniurie was doone vntounto them, who were called againe into this mortall life. But to this we aunſwere, That neither god can be iniurious to any man, whereas he is in no mans debt: neither can any thing happen better or more acceptable vntounto the godly, than to ſerue for the manifeſting of gods glory, either by life or by death. As Phil. 1. it is ſaid: As alwaies, ſo now Christ ſhall be magnified in my body, whether it bee by life, or by death, &c.

Laſt of all, if they ſay, that the ſoule hath neither ſenſe, nor p. 670action, but by bodilie inſtruments, and therefore being naked and destitute of theſe, is deſtitute alſo of ſenſe, motion, and operation: To graunt vntounto them this Antecedent, of the ſoule being in the bodie: yet notwithſtanding of the ſoule freed from the bodie, both learned Philoſophers confeſſe the contrarie, & the word of god teſtifieth the contrarie: as 1. Cor. 13.9. We know in part, & we prophecie in part: but when that which is perfect is come, then that which is in part ſhalbe aboliſhed.