Common Places, Part 3 · Chapter 15 (1 of 3)

Common Places · Part 3 · Chapter 15 (1 of 3)

p. 327The xv. Chapter. Of the Reſurrection.

THE entitle of the reſurrection of the fleſh is verie hardlie beléeued; In 2 Kin. 4.2 Kgs 4bicauſe it is a thing …atre from mans reaſon. It comprehendeth manie principall points.But a ſure perſuaſion thereof comprehendeth manie principall points of the chriſtian faith, which be verie neceſſarie vntounto ſaluation. And they that are fullie and firmelie ſetled in their minds of the reſurrection, doo prouide well for themſelues againſt the laſt houre. For they, which being at the point of death, doo aſſure themſelues of the bleſſed reſurrectition, cannot chooſe but depart ioifull and chéerefull 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 vsus; when by death we looſe our kinſfolks and fréends. So did Paule teach the Theſſalonians. Beſides this, 1. The. 4, 13.we are hereby armed againſt perſecutions, and hard chances, which we muſt ſuffer for the faithfull 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 vntounto them? Moreouer, the remembrance hereof maketh vsus to hauehave temperance in eſtimation: for we eaſilie forbeare vnlawfull pleaſures, when we aſſuredlie truſt, that we ſhall hauehave true and perfect pleaſures giuen vsus, 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; 1. Co. 15, 161 Cor 15:16If the dead riſe not againe, Chriſt is not riſen. Which is moſt abſurd, for then he ſhould euen to this time be deteined 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 p. 328onelie; that is to ſaie, he died in ſhew and outward appéerance.

2 Séeing therefore a diſputation of the reſurrection of the fleſh is ſo profitable and neceſſarie; we ſhall for good cauſe ſtand the longer vponupon it. Why God did inſtitute the reſurrection.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 actions, More things that we knowe not, than that we knowe.neither contemplatiue, nor actiue, can be counted exquiſite and perfect. For as concerning 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 hauehave a verie ſcant and ſlender vnderſtanding of them. Neither may we affirme this of naturall things onelie, but of thoſe alſo which are opened vntounto vsus by the ſpirit of God. 1. Cor. 13, 9.1 Cor 13:9Wherefore 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 memorie faileth vsus. 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, A ſimilitude.the latter driueth awaie the former. And whereas the knowledges of things doo conſiſt either in inuention, or in teaching; what one of manie is found to be excellent at inuention? And verie manie are vnapt and vnméet to learne. Wherefore, as touching things contemplatiue, we are of ſmall happineſſe in this world.

Alſo in matters of practiſe, there is great want in vsus, 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 vsus 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 inconueniences doo come. For if it be touched with diſeaſes (which are growne to ſuch a number as they hauehave 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 miſeries and calamities; finallie, if it be ill handled with penurie and beggerie, how can it otherwiſe 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 hauehave diuers men noted, and therfore hauehave referred the inioieng of perfect happineſſe to another life: but they thought, that the ſame muſt onelie be attributed vntounto the ſoule; yea and they iudged, that the bodie, if it ſhould be reuoked, would be an impediment thereto. And with this error was infected Marcion, Baſilides, the Valentinians, the Manicheis, The error of them which ſaid there are two beginnings of things; a good god, and an euill god.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 ſeuered from theſe things after death, ſhould be happie: and that there ſhould be no néed of them to be reſtored againe, which doo hinder and not further felicitie. The ſame opinion had they, which thought that the ſoule is ioined to the bodie, An error about the coupling togither the ſoule with the bodie. A ſimilitude.as a mariner is coupled to the ſhip, and as a thing moouing vntounto that which it mooueth: and therefore they affirmed, that it would not come to paſſe, that the ſoule after this life ſhuld be ioined againe vntounto his bodie. For euen as the ſhipman, or they which mooue and put forward anie burdens, when they be rid of their buſineſſe, and hauehave gotten wealth inough, doo not returne againe to their former labors: ſo did they thinke, that ſoules being once put awaie from the labourſome gouernment of bodies, ſhould not returne againe. But they erre excéedinglie: for the ſoule muſt not ſo be adioined to the bodie; How they be trulie ioined togither.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 vntounto them their bodies againe. Which Plato ſéemed not to be ignorant of, nor yet Pythagoras; for either of them ſaid, that There is **foreign.a paſſage of ſoules frō one bodie into another. For (as they would hauehave it) ſoules after death are remooued into other bodies. And bicauſe they returned not to the ſelfeſame againe, that was rather ſaid to be an alteration of place, than a reſurrection.

4 But what maner of reſurrection ſoeuer they hauehave appointed, which hauehave taught, Reſurrection after the reuolution of the great yeare.that after 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 preſent. The reaſon of this opinion is aſtronomicall. For they will hauehave it (as Ptolome taught) that that higheſt or be of the heauens comprehendeth in it thrée hundred, thrée ſcore, and ſix degrées; and that euerie ſtarre doth euerie hundred p. 329yéeres, paſſe ouer one of thoſe degrées: whereby it ſhould come to paſſe, that after thirtie 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 returne 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: howbeit, this their reckoning is not allowed.

But ridiculous and vaine is each opinion, and is confuted by Ariſtotle; who affirmeth earneſtlie, 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, whatſoeuer 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, vntounto 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 vponupon the will of the high GOD. Beſides this, the holie ſcriptures doo ſhew, that by the laſt reſurrection, eternall life ſhall be giuen vntounto them that be dead; ſo as they ſhall die no more. But ſuch a life cannot be loked for of celeſtiall bodies. Moreouer, the bleſſednes of ſaints would not be firme and ſtedfaſt; when they ſhould conſider, that they muſt be thruſt foorth againe vntounto the ſame trauels and miſeries, which they ſuffred before, whiles they were héere. Wherfore men hauehave verie much erred touching the reſurrection of the dead. The error of the Saduces. Act. 23, 8. The error of the Libertins. 2. Tim. 2, 17. The error of Hymeneus and Philetus.Acts 23:82 Tim 2:17And among the Hebrues were the Saduces, 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 vntounto 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 eaſilie 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 hauehave experience both of ioies and paines, ſéeing it did all things by the ſame.

The Rabbins among the Iewes, A fable of the Rabbins concerning the coniunction of the ſoule with the bodie.for the teſtifieng héereof, deuiſed a fable, ſaieng; that A certeine mightie and rich man planted himſelfe 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 vntounto 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 themſelues, 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 vponupon his backe, who hauing his ſight, directed the blind man with his hand: wherefore they, being both ioined togither, came vntounto 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 hauehave (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 ſenſeleſſe 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. 1Firſt, we will bring the reaſons, which ſéeme to hinder and gainſaie the reſurrection of the fleſh. p. 3302Secondlie, we will ſearch out what is the nature thereof. 3Thirdlie, whether by humane reaſons (and that by ſuch reaſons as are probable) it may be prooued and confirmed. 4Moreouer, we will bring teſtimonies out of the holie ſcriptures, as well of the old as of the new teſtament, whereby it ſhall be prooued, that the ſame muſt in anie wiſe be looked for. 5Afterward we will intreat of the cauſes thereof. 6Ouer this, ſome things ſhall be ſpoken of the conditions and qualities of them that ſhall riſe againe. 7And 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.

1Arguments of them which denie the reſurretion.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. 2Further, this can not be, that when the bodies are alreadie diſſolued, and are gone into aſhes, they ſhould returne to their firſt elements, or to the firſt ſubſtance of their nature. 3Beſides, 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. 4Moreouer, this will the more plainlie appéere, if we conſider of thoſe Anthropophagi, being men that féed vponupon 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, vntounto which men ſhall thoſe fleſhes be attributed? To them that eat, or to them that be eaten? 5We ſée alſo in nature, that it is taken for an impoſſibilitie, that one and the ſame indiuiſible thing ſhould be reſtored to number, when it hath periſhed. And therefore was generation appointed, that at the leaſtwiſe, by procreating like things in kind, order might be continued.

6To this, in death, when the ſoule is taken awaie from the bodie, not onelie the things accident therevnto are deſtroied, but the eſſentiall beginnings alſo, wherby a man is made; namelie 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. 7Beſides this, if anie quantitie be ſundred, it is no more one in number, but they be two quantities. And a motion 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 hauehave 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 vntounto them, are to be reſtored, all the humors, haires, and nailes ſhall be giuen 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, verſe. 39.that God did after a ſort chaſten the Iewes in the wilderneſſe, but that he would not vtterlie powre out his wrath vponupon them: bicauſe he remembred (ſaith Dauid) that they were but fleſh, and as a ſpirit that paſſeth awaie, and commeth not againe. 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, Pſal. 114, 17Ps 114:17ô 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; verſe. 16.All the whole heauens are the Lords, and the earth hath he giuen to the children of men. If heauen belong not vntounto men, but that they muſt dwell vponupon the earth, and therein muſt come to their end, there is no reſurrection to be hoped for.

And Salomon, Eccl. 3, 9.Eccl 3:9in the third chapter of Eccleſiaſtes 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 hauehave 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; verſe. 7.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, verſe. 2.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 hauehave ſaid [manie] if they ſhould all be raiſed vp. p. 331Yea, and it is written in the pſalme; The vngodlie ſhall not riſe in iudgment. Pſal. 1, 6.Ps 1:6And it is méet, that ſéeing by Chriſt, the dead are to be reſtored; they onlie ſhould obteine this benefit, which ſhall be ioined vntounto Chriſt. Wherevpon it followeth, that the vngodlie, which are ſtrangers vntounto 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.

29 Now let vsus come to the ſecond point, in ſearching out what may ſerue to the nature and definition of reſurrection. The definition & nature of reſurrection.And we will begin at the etymologie of the word. It is called of the Gréeks foreign: in the compoſition of which word, the prepoſition foreign is the verie ſame thing that foreign 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 hauehave deriued ſome noune of this kind. Perhaps alſo they hauehave 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. In euerie action two things to be conſidered.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; The efficient cauſe of the reſurrection.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. Actions diuerſlie diſtinguiſhed.One is naturall, as generation, corruption, increaſing, diminiſhing, alteration, and ſuch like. And there be alſo other actions, The forms of actions.which belong to practiſing knowledge; as to build, to paint, to plough, to caſt mettall. And other actions, which hauehave reſpect vntounto the will, that is, to mans choiſe: ſuch be the works of vertues and vices. Againe, actions are diſtinguiſhed, that ſome be oeconomicall (that is, perteining to houſhold gouernement) others be politicall, & others be eccleſiaſticall. But reſurrection taketh place in no part of theſe diſtinctions: for all theſe things, which we hauehave rehearſed, after a ſort are reuoked vntounto nature. VntoUnto what forme of action reſurrection i… to be referred.But the reſurrection of the dead is an act altogither beyond nature. Wherefore it ſhall be reckoned among thoſe things, which doo excéed and ſurpaſſe the force of nature.

11 Now reſteth for vsus to conſider of the ſubiect, wherein it is receiued. The ſubiect of reſurrection.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: Which part of man is the ſubiect of reſurrection.bodies 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 bodies, the holie ſcriptures doo ſhew: for Chriſt ſaid vntounto the apoſtles; Matt. 10, 28.Matt 10:28Feare 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 vntounto the théefe; Luke. 23. 43Luke 23:43This daie ſhalt thou be with me in paradiſe: which would not hauehave béen, if the ſoule had periſhed with the death of the bodie.

And when the death of the rich man and of Lazarus is deſcribed in the goſpell, it is plainlie enough 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 vntounto this ſaieng, but let theſe be ſufficient at this time. That reſurrection is to be attributed vntounto bodies, Tertullian alſo taught in his 5. booke againſt Marcion, 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 againe.] 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, Reſurrection is as it were a certeine new birth.that the reſurrection 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 reſurrection which is a ſecond natiuitie, he ſhall be repaired againe. In the 19. verſe. 28.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) beginneth now, but it ſhall be then performed, as touching the bodie: ſo as it is a certeine new generation. Which I therefore ſaie, leaſt it ſhould be p. 332eſtéemed 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 diuine ſcriptures. Wherefore the ſoule ſhall returne, and of hir being ſhall impart vntounto the bodie, euen as it did before death: and ſhall not onelie giuegive 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 concerning the eſſentiall beginnings: onlie the things accidentall ſhall be changed, the which may be altered, notwithſtanding that one and the ſelfeſame 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, Reſurrection defined.and in age. Thus then we may define the reſurrection of the dead; namelie, that It is a new coupling togither of the ſoule vntounto 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, according 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 efficient 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 determined of the whole man.

The difference betweene the death of man, and the death of brute beaſts.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 ſeparation of the ſoule from the bodie. For albeit that the bodie doo periſh, yet dooth the ſoule ſtill remaine aliue: which hapneth not in brute beaſts, whoſe death is deſtruction of mind and bodie both togither. Wherevpon that which Salomon ſaith in Eccleſiaſtes, Eccl. 3, 19.Eccl 3:19that The end of man and of beaſts is all one, is not true, vnleſſe it be vnderſtood 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 ſpoken afterward: I made mention of it now, bicauſe we may vnderſtand, that euen as betwéene 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, In two reſpects the ſoule is ſaid to riſe againe.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 vntounto the Coloſſians; Col. 3, 1.Col 3:1If ye hauehave 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. VntoUnto the Romans alſo he ſaith; Rom. 6, 4.Rom 6:4If Chriſt be riſen by the glorie of his father, ſo walke ye alſo in newneſſe of life. And vntounto the Epheſians; Ephe. 5, 14.Eph 5:14Riſe from the dead, riſe, and Chriſt ſhall illuminate thee. And in the booke of Eccleſiaſticus, Eccl. 2, 7.Eccl 2:7the ſecond chapter; Shrinke not awaie from God, that ye fall not. Againe; He that ſtandeth, 1. Co. 10, 121 Cor 10:12let him take heed he fall not. And vntounto the Romans, Rom. 14. 4.Rom 14:4as touching the not iudging of an other mans ſeruant, it is written; He ſtandeth or falleth to his owne maiſter. Séeing therefore, that all theſe places are referred to ſoules, it ſéemeth, that both falling and reſurrection belong vntounto them. Theſe things are true, The ſcriptures appoint two ſorts of reſurrection.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 reſtored. Now at this time we ſpeake of the latter; therefore ſaid we, that the ſame is proper vntounto 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 gather, Apoc. 20, 6.Rev 20:6not onelie out of the booke of the Apocalypſe, where they are pronounced bleſſed, which hauehave their part in the firſt reſurrection: but we learne it alſo out of the Goſpell of Iohn, Iohn. 5, 28.John 5:28where in the fift chapter both are ioined togither in one place. Firſt, Chriſt ſpake there of the former reſurrection, 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 vntounto 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 ſpirituall life of ſoules: of whom Chriſt ſaid in an p. 333other place; Matt. 8, 28.Matt 8:28Let the dead burie their dead. And vntounto the Epheſians it is written; Eph. 2, 1.Eph 2:1When ye were dead in your offenſes and ſinnes. And vntounto Timothie it is written of widowes; 1. Tim. 5. 5.1 Tim 5:5She that is trulie a widowe, continueth ſtill in praiers, and ſupplications before the Lord: but ſhe that liueth 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 hauehave added by our choiſe, and we hauehave altogither néed of this reſurrection from death. But betwéene the firſt reſurrection and the latter, there is verie much difference; bicauſe the firſt belongeth vntounto the elect onelie, and vntounto them which ſhall perpetuallie be made bleſſed: but the latter belongeth vntounto all, as well miſerable as bleſſed. Of the which reſurrection Chriſt added in the ſame place of Iohn, Ioh. 1, 28.John 1:28ſaieng; 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 hauehave doone well, into the reſurrection of life; and they that hauehave doone ill, into the reſurrection of iudgement. 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 ſecond death, ſo is there alſo appointed a firſt and ſecond reſurrection. But we (as it hath béene alreadie ſaid) doo onelie intreat at this preſent of the latter.

15 Thus it hath béene ſhewed, that the reſurrection of the dead, is an action of thoſe kind of things, which conſiſt of miracle, and not of nature. He then that ſhall demand, whether it be naturall; we will anſwer him after this maner. 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 agréeable 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, Whether the reſurrection may be prooued and declared by naturall reaſons.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 examined, they be probable arguments; yet reſpecting the nature of things, they be not neceſſarie. And to make the matter more plaine, we muſt vnderſtand, Probable reaſons of two kinds.that demonſtrations are two fold. For there be ſome which reſolue their queſtions 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 againe, there be certeine arguments, which conſiſt 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 harmonie 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, Arythmeticke and Muſicke. But to him that is onelie a Muſician, it cannot be called a demonſtration; ſéeing thereof is made no reſolution into principles that be knowen at the firſt, and by themſelues. Euen ſo is it in the reaſons concerning reſurrection of the dead. Manie reaſons for the ſame are brought of naturall propoſitions, the which be verie probable: but if the principles of them be examined, naturall men, and ſuch as onelie reſpect the nature of things, ſhall not be conuinced, bicauſe they cannot ſée a reſolution vntounto ſupernaturall cauſes, the which may prooue a concluſion, and conſtantlie approoue the ſame. But godlie men, when they referre theſe propoſitions vntounto the word of God, and in their reſolution fortifie and confirme them thereby, they hauehave 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, A pondering of the probable reaſons which make for reſurrection.doo ſet themſelues againſt the reaſons, which are drawen foorth of naturall principles, muſt now be declared. And now to begin with thoſe reaſons, which ſéeme to hauehave more ſtrength than the reſt. Firſt, they ſaie, that A thing vnperfect is not capable of perfect felicitie; But the ſoule being ſeparated from the bodie, is maimed & vnperfect; Therefore the ſoule, for obteining of felicitie, muſt be againe ioined to the bodie. This argument the philoſophers anſwer two maner of waies: for either they would ſaie, that the part which is pulled from the other, is vnperfect; That the ſoule being pulled from the bodie, is an vnperfect thing.forſomuch as it receiueth ſome benefit and perfection 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, either p. 334of 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 vntounto the perfect bleſſednes of the …oule, it is ſufficient, 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 confirmed by the ſcriptures, bicauſe there they learne, that ſoule & bodie togither are caſt by God into hell: Matt. 10, 28.Matt 10:28but if he doo ſo as touching puniſhments, it followeth, that he doth ſo as touching towards.

2Another argument is framed after this ſort; Whatſoeuer ſhall be againſt nature, is not perpetuall; Whether the ſeparation of the ſoule from the bodie be againſt nature.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 naturall thing vntounto 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 againe vnited to the bodie. VntoUnto this reaſon firſt the Ethniks would ſaie, that that which is taken for a certeine and euident thing, The philoſophers iudged the ſoule to be mortall.is vntounto the light of nature obſcure; namelie, that the ſoule after death remaineth and is immortall: for noble philoſophers, not a few, iudged farre otherwiſe. Tertullian. Gregorie Nazianzen Ariſtotle. Alexander Aphrodyſaeus. Auerroës.Yea, and by verie learned men; to wit, Tertullian; and Gregorie Nazianzen, it is aſcribed vntounto Ariſtotle himſelfe, that he thought the ſoule of man to be mortall. And Alexander Aphrodyſaeus, no meane Peripatetike, was of this opinion. And Auerroes taught in the Schoole of the Peripatetiks, that There is onelie one humane intelligence, which by conceipts is adioined vntounto euerie man. Wherefore this principle that is aſſumed; to wit, that the ſoule after death remaineth vncorrupt, ſéeing it is a doubt, and dependeth not of things, which of themſelues be knowne and euident in the nature of things: the argument that is builded therevpon, ſtaggereth, and cannot be counted firme.

Auicenna.For Auicenna in his Metaphyſicks faith, that The ſoule is therfore ioined to the bodie; bicauſe through the outward ſenſes, it may procure vntounto it ſelfe both inward knowledged and ſciences of things, which when it hath once obteined, there is no néed to reſort againe to that coniunction. Others confute this reaſon more ſubtilie; ſaieng, that it is againſt nature, not to be continuall, 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 hauehave alledged, they ſet foorth with an indifferent plaine ſimilitude; A ſimilitude.A trée (ſaie they) being cut off, lieth along againſt his nature; which neuertheles is reſtored, if the roots remaining be quicke; bicauſe it ſpringeth and groweth againe but if the roots be altogither plucked vp, the deſtruction ſhall be perpetuall. Whereby they affirme, that the ſoule, being pulled awaie from the bodie, doth ſufficientlie vnderſtand, that in the nature of things there is no more extant the beginnings of this coniunction to be made againe; and that therefore it is not affected with the deſire 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 after death in confirmed: & frée power of vniting it with the bodie is granted to be in God.

317 The third reaſon is woont to be drawne from the iuſtice of God, which muſt render puniſhments and rewards for thoſe things, which be owne in this life by the bodie: That the bodie alſo muſt hauehave either rewards or puniſhments.for bicauſe it cannot ſéeme iuſt, that ſéeing theſe two, the ſoule and the bodie being ioined both togither, did either right or wrong, onelie one of them ſhould either be puniſhed or rewarded. Hereto the philoſophers 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 giuing 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 alſo 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 woonderfullie vexed: neither can they eſcape the butcherie of conſcience, which is miſerie and vnhappineſſe enough for the puniſhment of them.

At length they would affirme, that it is ſufficient, while the ſoule it ſelfe either receiueth rewards, or ſuffreth puniſhments: and that there is no néed, that theſe things ſhould be doone vntounto the bodie; bicauſe it is not the principall cauſe of actions, but onelie the inſtrument. And there may be a ſimilitude brought of artificers, A ſimilitude.vntounto whom onelie is giuen a reward, if they hauehave made a faire web, or built a faire houſe: but vntounto 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 hauehave in ſucceſſe: Neither will anie man breake a poiſoned pot, bicauſe ſome hauehave periſhed by drinking p. 335out of the ſame; eſpeciallie if it ſhall be a pretious & 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 ſometime dooth happen; the argument will be probable, but not neceſſarie.

But as concerning that, which belongeth vntounto inſtruments, A diſtinction of inſtruments.it ſéemeth that there muſt be a diſtinction made; to wit, that ſome inſtruments are conioined, and ſome diſſeuered. Doubtleſſe, the bodie is an inſtrument of the ſoule; but is ioined vntounto it: ſo as it is no maruell, 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 wicked 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 hauehave 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 Corinthians, when he had confirmed the reſurrection of the bodies; verſe. 58.Therefore my beloued brethren, 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 hauehave alreadie declared thoſe, which were of the greateſt force: now will I come to other arguments, which are more féeble; wherein is perceiued no proofe of reſurrection, but a certeine ſhew of the ſame.

418 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. A ſimilitude.Alſo there is brought a ſimilitude of herbs and trées; theſe things ſéeme in the winter ſeaſon to be dead, Semblances of the reſurrection.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 ſecret. 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. chapter, vſeth after a ſort this reaſon, and ſheweth, that after corruption, reuiuing is obteined, while he ſaith; 1. Co. 15, 361 Cor 15:36That which thou ſoweſt, is not quickened, 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 giueth a bodie to it, as pleaſeth him. Then, if oftentimes there happen a renewing in creatures; what ſhall be doone vntounto man, who is of much more value before God, than are trées or haie? For all thoſe things were made for man.

5The Phoenix a bird of India.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. 6Alſo there be teſtimonies taken from the Sibyls, by whom the reſurrection of the dead is confirmed. 7And leaſt aniething ſhould want, there are woond in the inuentions 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 opinion 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 godlie. 8Beſides this, there is brought in the image of ſléepers, the which is common with vsus. Sleepe is the image of death.When a man ſléepeth, he ceaſeth from actions, he walketh not, he dooth nothing: the ſame being afterward awaked, returneth ſtraitwaie to his former buſines. And the ſimilitude is allowed by a forme of ſpéech vſed in the ſcriptures, Iohn. 11, 11. and 13.John 11:11John 11:13which calleth death a ſléepe: and dead men they call ſléepers. 9Againe, the vnbeléefe of men is reprooued, who miſtruſt, that the bodies of men ſhall from corrupt aſhes be reſtored againe: 10Arguments taken from naturall things.ſéeing they perceiue oftentimes, that of corrupt and putrified 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 proceſſe of time are reaped thereof? 11For 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.

12And 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 fingers. 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 p. 336moſt plentifull liquor of wine. 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. 20.1 Kgs 17:222 Kgs 4:332 Kgs 13:21Matt 9:25Luke 7:14John 11:43Acts 9:40Acts 10:20Theſe 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 reſurrection committed to the furrowes, to be renewed againe. 13Some of the dead hauehave béene raiſed vp againe by the prophets, by Chriſt, & by the apoſtles: yea and it is reported of ſome godlie men, which reſtored brute beaſts vntounto their former life. It is written of Sylueſter, that he reſtored to life a dead bull. 14And 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 denie 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 verie 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 morals, wrote, that it ſhould be euident vntounto all men, that it is much more hard to create thoſe things, which hauehave not béene, than to repaire thoſe that had béene.

What things God is able to doo.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 introduction one to the other: for otherwiſe, thoſe things, when they take awaie and deſtroie one an other; it is vnpoſſible that they ſhould conſiſt togither. Yet this hath not diminiſhed anie thing of the omnipotencie of God: for God is almightie, though he cannot either ſinne, or denie himſelfe, 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 vntounto 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, Iob. 42, 10.Job 42:10out of the hiſtorie of Iob, confirmeth after this manner; Therein it is taught, that all things were reſtored vntounto him two fold: at the firſt he had ſeuen thouſand ſhéepe, there were reſtored vntounto him fouretéene thouſand: he had thrée thouſand camels [afterward] 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, The difficultie of the reſurrection is as touching the bodie.all the difficultie 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 vnpoſſible 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: Rom. 4, 1….Rom 4:1For 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 concerning naturall reaſons, the which, as it hath béene ſaid, are probable, but not demonſtratiue. Thoſe things which a man beleeueth he cannot naturallie know yet by faith we knowe that there is one God.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. Herevnto we anſwer, that the philoſophers indéed, in ſerching 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 created heauen and earth, and that hath a ſonne, and the holie Ghoſt. Theſe appurtenances doubtles the philoſophers perceiued not. Wherby that appeareth moſt true, Heb. 11, 2.Heb 11:2which 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 queſtion, and by the teſtimonies of the word of God confirme reſurrection, which indéed cannot be trulie ſhewed by naturall reaſons. Reſurrection is prooued by teſtimonies of the ſcripture. verſe. 6.Which teſtimonies, 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 Abraham, of Iſaac, and of Iacob. This place did Chriſt vſe, when he was tempted by the Saduces. Matt. 1…, 3….Matt 1:3The 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 p. 337Moſes, admitted no other ſcripture: they ſtrictlie 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; Acts. 23, 8.Acts 23:8euen as we read in the acts of the apoſtles. Alſo among the Hebrues in thoſe daies (to touch that by the waie) were Phariſies, Whence the name of Phariſies.of the verbe Pharaſch, which ſignifieth, To diſtinguiſh, 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 alſo, Thence the name of Eſſei.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 themſelues, which iudge, that they were ſo called of foreign, that is, Holie: for the Etymologies of Hebrue names muſt not be ſought for in the Gréeke tong.

Whence the name of Gaulonites.Among the Iewes alſo, there were Gaulonits, 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 Ioſephus, aſwell in his booke of the Iewes warre, as in his antiquities. But now I returne vntounto the Saduces. By them all things in a maner were attributed vntounto 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 Saduces diſagréed one with an other; yet did they agrée togither, to withſtand Chriſt. So as the Saduces, bicauſe they would ieſt at the reſurrection of the dead, ſaid; Among vsus there was a woman, whom ſeuen brethren, ſeeing they departed without children, tooke to wife, (according to the preſcript rule of Moſes law, the which is written in the 25. chapter of Deuteronomie:) In the reſurrection of the dead, Deut. 25, 5.Deut 25:5whoſe 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 followe, which would be againſt the lawe of God: neither could thoſe things conſiſt without impeachement 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, The error of the Saduces had two fountaines.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; Diuers waies to be deceiued about the ſcriptures.either for lacke of knowledge in the toongs; or bicauſe that proper 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 ſometime thoſe things, which belong vntounto the things ſignified, are attributed vntounto the ſignes: and contrariwiſe, the properties of the ſignes aſcribed vntounto the things ſignified. And he that would more plentifullie knowe of theſe things, let him peruſe the books of Auguſtine, which he profitablie wrote of chriſtian doctrine. But about the power of God, there is a double error; the firſt, Errors about the power of God.when all things are aſſigned vntounto him without anie maner of exception; the other, when too little 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 hauehave 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, vntounto a heauenlie life, which ſhould be néere vntounto the ſtate of angels. But how they did erre, Chriſt (as we read in Luke) expounded, ſaieng; Luk. 20, 36.Luke 20:36The children of this world marrie wiues, and be married, but at the reſurrection of the dead, After the reſurrection there ſhall be no marriages.they neither marrie wiues, nor yet are giuen in marriage, but become equall vntounto angels. And while he maketh mention of angels, he reprehended the Saduces, which denied that there be angels.

21 But why men ſhall be ſuch after the reſurrection, he ſhewed the cauſe, ſaieng; For they can die no more. Wherein muſt be conſidered, The cauſes of procreating of children.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 multiplied. Secondlie, that when they ſhould be multiplied 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, procreation would be vnneceſſarie. Neither are the words of the euangeliſts, or rather of Chriſt, to be vnderſtood; as though he taught, that a corporall ſubſtance ſhould be wanting vntounto them, which ſhall be raiſed vp. For he ſaid not; They p. 338ſhall be angels: but, They ſhall be as the angels, and equall vntounto angels. Neither is that to be maruelled at, which is written by Luke, that They ſhall be the children of the reſurrection, Ibidem.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 otherwiſe, while they liue here, how ſhould they crie; Abba, Rom. 8, 16. Matt. 8, 9. A Rule.Rom 8:16Matt 8:9Father: 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 bicauſe it is not now euident, that we be the children of God, at the reſurrection it ſhall be manifeſt: for When Chriſt ſhall come, then we alſo ſhall appeere togither with him in glorie. Therfore it is written in Luke, Luk. 20. 36.Luke 20:36that 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 reſurrection 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. A proofe that there be angels. Gen. 22, 11.Gen 22:11For how could they denie angels to be, ſéeing it is written in the booke of Geneſis, that an angell forbad Abraham, 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, Gen. 18, 2.Gen 18:2whereof two at leaſt were angels. Alſo it is ſaid, Gen. 19, 1. Exod. 3, 2. Exod. 14, 19.Gen 19:1Exod 3:2Exod 14:19that they were with Lot. And an angell appéered vntounto Moſes in the middeſt of a buſh, and ſet himſelfe in the middeſt betwéene the tents of the Iſraelites and Aegyptians. Againe, Gen. 32, 1.Gen 32:1vntounto Iacob there were ſéene tents of angels in Mahanaim, and he wreſtled almoſt a whole night with an angell. Rightlie therefore did Chriſt ſaie, Matt. 22, 29.Matt 22:29that They knew not the ſcriptures. And the place he brought out of the ſecond booke of Moſes, Exod. 3, 6. After what maner the Saduces read the ſcriptures.Exod 3:6as 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 vponupon them with Moſes.

Neither was it the Lords mind, when he would anſwer them, to gather all the teſtimonies of the old teſtament: for then he might hauehave 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 places 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 ſometime to want iudgement, therefore Luke added, that Certeine of the Scribes ſaid; Maiſter, Luk. 20, 39,Luke 20:39thou haſt ſaid well. Wherefore the reaſoning that Chriſt made, was allowed, not onlie by the common ſort, but alſo by them that were learned. And not without cauſe: for what more fit interpretor of the lawe of God will we hauehave, 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 fathers, 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; Ibidem. 29. That propoſition, I am the God of Abraham expounded.All men liue vntounto him. But, The fathers liuing vntounto God, may be vnderſtood two maner of waies. Firſt, if it be wholie referred to the preſcience or predeſtination of God: for all things that are to come, be preſent with him; neither can he be diſappointed 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 vntounto him; bicauſe they reigne with him in celeſtiall glorie. The ſame forme of ſpeaking vſed Paule vntounto the Romans, writing of Chriſt; Rom. 6, 10.Rom 6:10In that he died to ſinne, he died once; in that he liueth, he liueth vntounto God, that is, he is with him in glorie, 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 conuerſant there. Yea moreouer, Paule ſaid, Phil. 1, 23.Phil 1:23that 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 Abraham; Luk. 16, 22.Luke 16:22and 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 called 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 couenant with them. But this is a fond obiection: bicauſe it is not ſaid, that he was their God; but p. 339the word is pronounced in the preſent tenſe, foreign, 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 expreſſed by the mouth of the Euangeliſts, the verbe ſubſtantiue [namelie Am… ] for they wrote foreign. But if the godlie, who be departed, hauehave no fruition at all of life, nor are not therevnto to be called againe; what commoditie are they to wait for of him, or how is he their God? Moreouer, a maiſter hauing certeine 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 vntounto thoſe fathers which be dead, if God ſhall be trulie ſaid to be their God: for there is no benefit beſtowed vponupon them, that be vtterlie dead.

Nor doo I make reckoning of thoſe cauillers, which affirme, that God did good vntounto the fathers departed, in their poſteritie. For it muſt be conſidered in the holie ſcriptures, that the propoſition 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? Chriſt was not the firſt that vſed this argument. Abac. 1, 12.Hab 1:12Who 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 vndoubtedlie he is worſhipped and honoured of them, whoſe God he is. But the dead doo neither praiſe God, neither yet doo they worſhip or honour him. Wherefore Abraham, Iſaac, and Iacob, if they hauehave a God, they worſhip him: if they doo this, now are they not dead.

But let vsus heare Chriſt himſelfe, how he fortifieth & 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 ſaieng, that ſéemeth to be which is written vntounto the Romans; Chriſt therefore died, Rom. 14. 9.Rom 14:9and roſe againe, that he might hauehave 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 verie often tranſlated by the name of Lord. Wherfore 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 diſtinguiſhed into two ſorts; bicauſe ſome of them hauehave 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 hauehave 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 hauehave ſerued God purelie and ſincerelie, to obteine onelie a halfe ſaluation: they ſhall in verie déed hauehave a full, whole, and perfect ſaluation.

25 By this maner of arguing of Chriſt, The Anabaptiſts are by this maner of Chriſtes arguing, confuted.the Anabaptiſts are two waies beaten. Firſt, bicauſe they thinke, that the old teſtament ſerueth nothing at all for vsus, 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 contend with vsus for the baptiſme of children; they will hauehave vsus to bring out of the ſcriptures, expreſſe, plaine, and manifeſt words, whereby is affirmed, that children ſhould be baptiſed. Neither 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 himſelfe 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, p. 340in receiuing through him the forgiuenes of ſins, and perpetuall felicitie, when as yet they vnderſtood not theſe things. Euen in like maner as the children of chriſtians are ſaued, when as they neuertheleſſe as yet vnderſtand not the heauenlie and chriſtian myſteries.

They ſaie that God, through temporall and worldlie promiſes (namelie of the land of Canaan and of innumerable iſſue) through victories, and riches, fed them, and kept them in his ſeruice: but that they acknowledged not Chriſt as the ſauiour from ſinne, and from euerlaſting death, as the author of life, and prince of the reſurrection, and of all good gifts. And they will hauehave it, that Chriſt firſt of all other, reuealed the ſecret myſterie of the reſurrection, and deriued his argument from the place which we hauehave now in hand; whereas they of the old time neuer vnderſtood of the ſame before. Such at this daie are the Seruetians, The Seruetians.who greatlie deceiue and be deceiued. How dare they ſaie this, if they embrace the new teſtament? Doubtles Paule affirmeth vntounto the Galathians, Gala. 3, 16.Gal 3:16that The ſame ſeed promiſed vntounto Abraham, in whom all the nations of the earth ſhould be bleſſed, was Chriſt. And ſéeing he beléeued, and was iuſtified; 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 vntounto the Romans; Rom. 4, 23.Rom 4:23We are iuſtified euen after the ſame ſort that Abraham was; namelie by faith in Chriſt: who alſo ſaith of him; Ioh. 8, 56.John 8:56He 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 vnknowen; otherwiſe the Saduces would eaſilie hauehave anſwered, that that place was not ſo vnderſtood 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; Luk. 20, 39.Luke 20:39Maiſter, thou haſt ſaid well. And as the euangeliſts teach; The Phariſeis perceiued, 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. Further, Acts. 23, 8.Acts 23:8the 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 ſufficientlie 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 anſwered, that he ſhould be the ſonne of Dauid: Matt. 22, 42.Matt 22:42he anſwered; And how commeth it to paſſe, that Dauid in ſpirit calleth him Lord, Pſa. 110, 1.Ps 110:1citing the pſalme; The Lord ſaid vntounto my Lord? And if it had not appéered vntounto all men, that the ſame pſalme was written of Meſſias, he ſhould hauehave 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. Gen. 1, 27.Gen 1:27And that ſaieng alſo, which Adam ſpake; This is now bone of my bones, and fleſh of my fleſh; Gen. 2, 21.Gen 2:21and they ſhall be two in one fleſh. Here alſo he compiled not his reaſon of obſcure, but of manifeſt things. In like maner, when he treated of the order and dignitie of the commandements, he declared this to be the firſt and greateſt commandement; Matt. 22, 37Matt 22:37Thou ſhalt louelove the Lord thy God, with all thy hart, with all thy ſoule, and with all thy ſtrength: and the other is like vntounto this; LoueLove thy neighbour as thy ſelfe. Wherefore, ſéeing he alwaies grounded vponupon manifeſt and certeine things; why then will we onlie in this place hauehave 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 mainteiners of wicked opinions: for they are infected with the ignorance either of both, or at the leaſt wiſe of the one or of the other. So as when we hauehave 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 teſtimonie brought by Chriſt,

26 Now hauing reſpect to the courſe of times, I will handle the text of Iob, Iob. 19, 23. A place of Iob touching the reſurrection expounded.Job 19:23which 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 intent that thoſe things, which were to be ſpoken, ſhould the more diligentlie be conſidered, he did mooue men after this ſort to giuegive 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, Iere. 17, 1.Jer 17:1that the ſinne of Iuda was written with a pen of p. 341adamant, 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 naturall 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 redéemer 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 fountaine of life, and quickeneth all things that hauehave life. This vndoubtedlie is Chriſt the ſonne of God: for there is no other redéemer giuen vntounto 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 Acharon 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 ſcripture is called duſt. And vndoubtedlie, Chriſt in riſing againe was the firſt fruits of them which ſleepe. 1. Co. 15, 20.1 Cor 15:20And he is ſaid to hauehave 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; 1. Ioh. 2, 18.1 John 2:18ſo 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 liuing 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 vponupon duſt; that is, vponupon 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 hauehave 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 tranſlation 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 vntounto the verbe Iacaph, which ſignifieth, To compaſſe about: and in the coniugation Niphal it is ſaid Nikkephu, that is, They ſhall be compaſſed about; namelie, my ioints, ſinewes, 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 vntounto him, euen ſo likewiſe ſhall be giuen vntounto vsus our owne bodies, and no other.

Wherevpon Tertullian De reſurrectione carnis ſaid; I ſhall not be another man, but another thing: affirming, that there ſhall be no diuerſitie of ſubſtance, but of conditions, qualities, and properties. Howbeit, they ſpeake contrariewiſe at this daie in the ſchooles; to wit, that euerie man ſhall be another perſon, but not another 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 vntounto me. This is the conſolation of the godlie, while they abide affliction in this world; euen to hauehave an eie vntounto the reſurrection, and therein to quiet themſelues. And while he ſaith; I ſhall ſee him with mine eies, he hath made manifeſt 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 hauehave 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.