Common Places, Part 3 · Chapter 15 (2 of 3)

Common Places · Part 3 · Chapter 15 (2 of 3)

p. 34127 Some ſaie, that Iob ſpake theſe things touching the recouerie both of his health, and alſo of his goods in this life: and they are not of that mind, that he ſpake anie thing of the world to come. But that interpretation is ſtrange and vaine, the which is two waies to be confuted by argument. Firſt, of the recouerie of health as concerning this life, he deſpaired; and with the hope of reſurrection he comforted himſelfe, as it hath béene ſaid: which is euident in the ſame 19. verſe. 10.chapter, where he ſaith, that God deiected all his hope, ſo as he compareth himſelfe with a plant that is cut off, and ſpringeth not againe: and the verie ſame appéereth in manie chapters of his booke. Further, if he had ſpoken of this temporall reſtitution; what néeded he to hauehave vſed ſuch magnificall ſpéech, before he began …he matter, wiſhing that his words were written in a booke, and grauen in flint, or in lead, for a perpetuall remembrance thereof? It is a common matter, that calamities be remooued from them that repent, and to hauehave their old ſtate, and manie times a better reſtored by God: yea his friends promiſed, that this ſhould happen vntounto him, if he returned into the waie from whence they thought he was departed.

Wherefore Iob ſpake theſe things, that they might all vnderſtand, that euen in the midſt of death, he godlilie comforted himſelfe with the p. 342hope of reſurrection: which he would teach his friends and others to doo by his example. The interpretation that is brought, is ſo cléere, as it may ſéeme to be written, not with inke, but with the beames of the ſunne. A ſimilitude.So as they are fond without all meaſure, which ſéeke a doubt in this plaine matter. The Hebrue interpretors vponupon this place be ſo obſcure, as in reading of them thou mighteſt ſéeme to grope in the darke: certeinlie they hauehave euen of ſet purpoſe folowed obſcuritie. It ſéemeth they would hauehave ſaid, that Iob knew, that God (whom he calleth his redéemer) liueth, through the effect of puniſhments and miſeries, which he perceiued to be gréeuouſlie inflicted. And to this purpoſe they force that which he ſaith, as touching his fleſh he ſéeth God: that is to wit, that he féeleth him, and acknowledgeth him by the gréefes which he indured, and which he him ſelfe, and no other, could hauehave conſidered. Theſe be trifles impertinent and cleane beſides the purpoſe: neither can they be applied vntounto all the words of this text. Héerevnto thou maiſt adde, that in a maner all the fathers, although they were moſt ancient, vnderſtood this place of the reſurrection.

28 But paſſing ouer Iob, I will bring an other teſtimonie out of Dauid. He in the 16. pſalme pronounceth; Pſal. 16, 8. A place of the pſalter touching the reſurrection expounded.Ps 16:8I hauehave ſet GOD in my ſight; namelie, in perpetuall recording of thy lawe, leaſt I ſhould commit anie thing againſt the fame: or elſe in conſidering him to be alwaies preſent in all my thoughts, ſaiengs, and dooings, that I ſhould doo nothing vnwoorthie of his preſence: or elſe, in calling alwaies vponupon him in aduerſities, leaſt I ſhuld put my hope in anie other but in him. He hath not failed me, but ſtandeth at my right hand, to mainteine, ſupport, and defend me. Therefore was my hart glad; namelie, with a ſound and perfect gladnes, not with a vaine, vnconſtant, and worldlie ioie. And my glorie reioiſed. VnderUnder the name of glorie, manie of the Hebrues vnderſtand the ſoule; bicauſe that is the principall part and glorie of man. But others expound it to be the toong, bicauſe the woorthineſſe and excellencie of man was ſometime thought to come by ſpéech. The Hebrue word is Cauod, The Hebrue word Cauod. Act. 2, 25.Acts 2:25which the Septuaginta in their tranſlation called Toong: which alſo the apoſtles obſerued in the Acts, when they handled this place. Neither dooth there want examples, in the which Cauod ſignifieth A toong. In the 30 pſalme; verſe. 13.He ſhall ſing vntounto thee, Cauod, with his toong, and ſhall not hold his peace. Alſo in the 108. pſalme; verſe. 5.I will ſing and giuegive praiſe vntounto thee, Cauod, with my toong. And in the booke of Geneſis, the 49. chapter, Simeon and Leui are warrelie inſtruments of iniquitie, my ſoule commeth not into their ſecrets, nor my Toong is not vnited with their congregations: that is to ſaie, I hauehave allowed nothing of their wicked counſell; neither hauehave I with my Toong that is, by my commandement, driuen them vntounto ſo gréeuous wickedneſſe.

And verie well doutles, among the Hebrues is both glorie & toong ſignified by the word Cauod: for albeit that mans dignitie dependeth of a reaſonable ſoule, Whie the Hebrues call a toong and glorie, both by one name.yet the ſame being inuiſible is not known by anie other thing more than by ſpéech. Wherevpon ſome hauehave taught, that the ſpeciall diſtinction of mankind is, that he is indued with the gift of ſpeaking. And Ariſtotle ſaid, that Woords are tokens of thoſe paſſions or affections, which be in the mind. Alſo Democritus taught, that Speach is foreign that is, A certeine flowing of reaſon: for the thoughts of our reaſon, which be hidden, flowe and breake foorth by words. So as the meaning of Dauid is; I hauehave conceiued ſo much ioie in my mind, as my toong excéedinglie reioiſeth in giuing of thanks, and ſetting foorth of his benefits. Neither dooth my gladneſſe there ceaſe, but it alſo repleniſheth the bodie: For my fleſh ſhall reſt in hope. The verbe Iaſchab, betokeneth not onelie To lie or reſt; but alſo, To dwell: wherevpon ſome hauehave interpreted; It ſhall boldlie dwell. And from whence this confidence ariſeth, he ſtraitwaie addeth; Bicauſe thou wilt not leaue my ſoule in hell, nor ſuffer thy holie one to ſee corruption. My fleſh dooth reſt in hope, or boldlie dwelleth; bicauſe I hope that I ſhalbe raiſed from death vntounto life: and that life not to be common, but a true, happie, and euerlaſting life. Therefore he addeth; Thou ſhalt ſhew me the path of life; the fulneſſe of ioies is in thy countenance; at thy right hand are pleaſures for euermore.

29 Theſe verſes of Dauid were alleged in the Acts, both by Peter and Paule, Acts. 2, 25. Acts. 13, 35.Acts 2:25Acts 13:35before the people of Iſrael, as being things which perteined to the reſurrection of Chriſt. But in the examination of them, thrée things ſéeme to be alledged; firſt, that the ſenſe of the words be vnderſtood; ſecondlie, to knowe whether they doo belong vntounto Chriſt, or vntounto Dauid; laſt of all, how they may be aptlie applied to our reſurrection. Firſt and formoſt we muſt call to mind, that the iudgement was pronounced by God, Gen. 3, 19.Gen 3:19againſt Adam and his poſteritie, that by death they ſhould returne into the earth from whence they were taken: and in the earth they ſhould perpetuallie hauehave remained, vnleſſe Chriſt (by his death and reſurrection) had cut off and abrogated that curſſe. He verelie died and was buried, but he liued not ſo long in the ſepulchre, that his dead bodie did putrifie. He died and was buried, as other men be; but ſawe not corruption in like maner as they did. Other men alſo ſhall not be left in the graues, ſéeing that in the end of the p. 343world they ſhall riſe againe: yet ſhall they not eſcape corruption, although that their bodies, by the trauell of phyſicians be preſerued either with myrre, or alloes, or baulme, or with other ſpices. For the fleſh is conſumed, and being wholie dried vp, it cleaueth to the bones, being ſo corrupted and changed, as it may rather ſéeme to be ſkin than fleſh.

The elect, while they liue here, are not deliuered from troubles, vexations, calamities, and diſeaſes: yea in compariſon of others, they ſuffer gréeuous things, and yet they are ſaid to be at reſt; verelie not in act, but in the hope of reſurrection. Thereby are they comforted in the midſt of death: by it the martyrs did conſtantlie ſuffer, and were liberall of their life and bloud for the name of Chriſt. And that this hope is to be vnderſtood of the reſurrection, the words which followe, doo ſufficientlie declare; Thou ſhalt not leaue my ſoule in hell, nor ſuffer thy holie one to ſee corruption. This hope neuertheleſſe, albeit it doo cheare vsus vp verie much, and doth excéedinglie ſtrengthen vsus; yet hath it ſighs & ſobs ioined therewith. For Paule in the 8. chapter to the Romans, verſe. 22.writeth; We hauing the firſt fruits of the ſpirit, doo ſigh in our ſelues, expecting the adoption and redemption of our bodie: for through hope we are ſaued.

30 Moreouer, that ſaieng hath a great emphaſis, Pſal. 16, 10. What emphaſis theſe words hauehave Thou ſhalt not leaue my ſoule in the graue.Ps 16:10wherein it is written; Thou ſhalt not leaue me in the graue: for thereby Dauid propheſieth, that Chriſt ſhould be buried. For we leaue not anie thing in a place, vnleſſe it were firſt put there. Wherefore he dealeth not in this place touching anie protection, ſafe cuſtodie, and defenſe of the fleſh in this world; but of the reſurrection of the fleſh, and eternall life. Euen cattell and brute beaſts, when they die, be at reſt, as well from diſeaſes, as from labors: but they reſt not in hope; bicauſe they hope not for the bleſſed and happie reſurrection. The Hebrue word Chaſid, is tranſlated by the Septuaginta foreign, that is, Holie. So was Chriſt peculiarlie called; Acts. 3, 14.Acts 3:14The holie one of God: and ſo did the diuels call him, Mark. 1, 24. Luk. 4, 34.Mark 1:24Luke 4:34as we read in Marke and in Luke. Scheol, among the Hebrues, expreſſeth both a graue, and alſo hell; of the verbe Schaal, which is, To craue; bicauſe theſe things ſéeme euermore to demand and craue, neither are they at anie time ſatiſfied. The 70. interpretors, and the apoſtles in the Acts ſaid, foreign, into hell. But Schacath is deriued of the verbe Schacath, which ſignifieth, To deſtroie and corrupt: wherevpon, as well a hole as a graue, is called Schacath; bicauſe dead carcaſes doo there putrifie and corrupt. Thus much of the names.

So as the confeſſion of our faith hath, that Chriſt was dead and buried: but yet ſo, as neither his ſoule was long deteined in hell, nor yet his bodie ſo long taried in the graue, that it had triall of corruption. Theſe words conteine ſingular and excellent comfort, as touching the fleſh; ſéeing we beléeue that the ſame ſhall be raiſed vp from death. Which doubtleſſe would be no comfort at all, if ſo be that our bodie and fleſh ſhould be ſubiected vntounto perpetuall death. The elect doo aduance their ioie and hope; bicauſe they be not afraid of death. They knowe, that in theſe words, there is no ſpeaking of a certeine ſhort deliuerance, to be giuen vntounto them for a time. Certeinlie Dauid was manie times deliuered from ſundrie dangers, and from moſt ſharpe and deadlie ſickneſſes: and for thoſe benefits, he in his pſalmes gaue GOD ſundrie thanks; for he acknowledged, that thoſe things were laid vponupon him for his benefit. But in this place he ſpeaketh of eternall life, and of the chéefe felicitie, which the words that followe do declare, when it is ſaid; Thou ſhalt ſhew me the path of life; in thy preſence is the fulneſſe of ioies; at thy right hand there are pleaſures for euermore. But it is a cold comfort that ariſeth thorough hope of deliuerance, from one danger or another, and from one diſeaſe or another; when others be at hand, and that finallie we muſt die: for that in déed is nothing elſe, but euen to take breath for a time.

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

p. 34431 Nor muſt it be forgotten, that Dauid did not write; The words of the pſalm I ſhall reſt in hope.I did reſt in hope: but he attributed the ſame to his fleſh, leaſt he ſhould giuegive cauſe of ſuſpicion, that death did alſo perteine vntounto the ſoule: for there be ſuch as thinke, that the ſoule dooth periſh togither with the bodie. Further, that at the reſurrection of the dead, both parts ſhall be reſtored: the which opinion we hauehave before confuted, by moſt euident teſtimonies of the ſcriptures. And that the thing may yet more manifeſtlie appéere, it is to be vnderſtood, that Soule in this place is not taken by all men after one maner: for ſome doo conſider of the ſame properlie, as it is diſtinguiſhed from the bodie, and then they take the word Scheol, not for a graue, but for hell: to hauehave the ſenſe to be, that Chriſt was not to be forſaken in hell, but ſhould quicklie be reſtored to his bodie. The deſcending of Chriſt into hell.And vndoubtedlie the greateſt part of the fathers, when they would confirme the going downe of Chriſt into hell, doo vſe this interpretation: from which alſo the apoſtles doo not flie, who ſaid with the ſeuentie interpretors; Thou ſhalt not leaue my ſoule in hell; and turned not the word Scheol, ſepulchre. But others doo vnderſtand Soule, as though it ſhould ſignifie a dead man, that is, the dead carcaſe it ſelfe: and they thinke it to be ſaid; Thou ſhalt not leaue me being dead, that is, my dead carcaſe in the graue: ſo as if the ſame thing were repeated in the ſecond clauſe, which was ſpoken in the firſt; namelie, that it is all one [to ſaie] that the holie one ſhall not ſée the graue; and [to ſaie] my ſoule ſhall not be left in the graue. This interpretation Dauid Kimhi followeth.

Now, that the ſoule dooth ſometimes ſignifie a dead man, or a dead carcaſe, it is read in the 21. verſe. 11.of Leuiticus, where God commandeth the Iſraelites, that they ſhould not contaminate or pollute themſelues ouer a ſoule, that is, ouer a dead man, or ouer a dead carcaſe. But for this matter I meane not now to contend. But yet as touching that which belongeth vntounto the deſcending of Chriſt into hell, which is gathered of the former expoſition; I thinke it not amiſſe to hauehave noted, that they flie from the true marke, which thinke, that the ſoule of Chriſt did ſo deſcend into hell, where the damned ſoules are puniſhed for their deſerts, as that he ſuffered there alſo the puniſhments and torments of the vngodlie, to the intent that we ſhould be deliuered from thoſe euils. Theſe be deuiſes of men, neither are they grounded vponupon anie of the holie ſcriptures: naie rather, when Chriſt was at the point of death vponupon the croſſe, Iohn. 19, 30.John 19:30he ſaid; It is finiſhed: bicauſe in dieng he had finiſhed his vocation, ſo far foorth as he was ſent for the redéeming of mankind, and by that one onelie oblation or ſacrifice (as it is written to the Hebrues) Heb 9, 10.Heb 9:10he obteined ſaluation for vsus. And we read euerie where in the holie ſcriptures, that we by the death, croſſe, and bloud of Chriſt are redéemed: but we read no where [that we are redéemed] by the torments and puniſhments in hell, which happened after his death. Further, when he was euen now dieng, he ſaid vntounto the father; Luk. 23, 46.Luke 23:46Into thy hands I commend my ſpirit: and they which be in the hands of God, vndoubtedlie are not tormented with the paines of hell. But of this matter we hauehave ſufficientlie ſpoken at this time: for I thinke, that hereby it is plainelie ſhewed, what ſenſe is to be gathered out of the words of Dauid. Now reſteth to be conſidered, whether this oracle were vttered concerning Dauid himſelfe, or touching Chriſt.

32 The Hebrues, and chéeflie among them D. Kimhi thinketh, that the prophet ſpake theſe things of himſelfe; namelie, that he beléeued he ſhould in that ſort be protected and deliuered by God, as he ſhould neither be left in his ſepulchre, nor ſée the graue. Howbeit, Peter excepted him and ſuch other, verſe. 19.as we read in the ſecond chapter of the Acts, ſaieng vntounto the Iſraelites; For I may boldlie ſpeake vntounto you of the patriarch Dauid, that he is both dead and buried, and that his ſepulchre remaineth with vsus vntounto this daie. By which words he ſheweth, that his dead bodie was not onelie left in the ſepulchre, but that it there became rotten, and that therefore that propheſie could not be applied vntounto him; but was fulfilled in Chriſt. But the Hebrues laugh vsus to ſcorne, and ſaie; Without all doubt your Chriſt died, and was buried, as ye your ſelues confeſſe; how commeth it then to paſſe, that he ſawe not the graue? We anſwer, How Chriſt ſawe not the graue.that we in verie déed confeſſe, that Chriſt died; but yet not ſo, that he was deteined either by death or by hell. Wherefore his dead bodie was not left in the ſepulchre, neither did he ſée corruption, if we vnderſtand Schacath, to ſignifie Putrifaction, which by the apoſtolicall doctrine is the lawfull interpretation thereof.

But if we yéeld vntounto theſe men; to wit, that by that word is ſignified either a graue, or a ſepulchre, we will ſaie, that it was pronounced of Chriſt, that he ſhould not ſée the graue; either by the figure Hypérbole, or elſe by Catachréſis. By which figures we ſaie, that this thing was not extant, or was not doon; bicauſe it was extant & enduring but for a ſhort time, or for a moment. If this be ſpoken as touching them, which beléeue (as we read in Iohn; Iohn 8, 51.John 8:51) They which hauehave beleeued in the ſonne of God, ſhall not ſee death, whereas they ſhall be in death, till the end of the world: how much rather and more trulie is it pronounced of Chriſt, which was there but thrée daies, and thoſe not fullie compleat? And certeinlie, according to theſe tropes or figures, his p. 344dieng was no dieng, and his burieng no burieng. Indéed he died trulie, but he tarried not in death; he was trulie buried, but he tarried not in the ſepulchre: but as touching corruption or putrefaction, he had no maner of triall thereof. Wherfore vntounto the queſtion propoſed, I anſwer, that Dauid, when he hoped well of his owne reſurrection to come, ſpake theſe things: but yet ſo ſpake them, as he altogither bent his mind vponupon Chriſt, knowing that he himſelfe was appointed vntounto the church, to be the ſhadowe or figure of him. Chéeflie therefore he referred the reſurrection, which he ſpake of vntounto him, by whom it is deriued vntounto other men: 1. Co. 15, 201 Cor 15:20ſo as he is iuſtlie and deſeruedlie called by Paule; The firſt fruits of them that ſleepe. For this cauſe he ſpake thoſe things, which might wholie ſurmount and excell the degrée & condition of his owne reuiuing: for he would carrie vp men to Chriſt himſelfe. Neither had theſe words béene trulie nor profitablie ſpoken by him, vnleſſe he had referred them to Chriſt, the author of the moſt happie reſurrection.

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

Some demand whie God ſuffereth the dead bodies of holie men to lie ſo long in the graue, and to be corrupted and putrified; ſéeing both they be holie, and (as Paule ſaith) the temples of the holie Ghoſt? Herevnto is anſwered, 1. Cor. 3, 16,1 Cor 3:16that our fleſh indéed is of one kind and nature with the fleſh of our Lord; but that in the meane time there be manie differences put betwéene them. For the fleſh of Chriſt was pure, neither was it in anie reſpect ſubiect vntounto ſinne: but on the contrarie part, we are compaſſed on all ſides with ſinnes; onelie we are not altogither oppreſſed. Moreouer, as Dauid ſaith; We are conceiued in iniquitie, but Chriſt by the holie Ghoſt. Beſide this, it is verie méet, Matth. 1. 18.Matt 1:18that the head ſhould go before the reſt of the members; and it is requiſite, that the members ſhould be all made perfect togither in one. So then, the dead bodies of the elect doo wait, vntill the full number of the brethren be compleat.

33 But ſéeing in the places now alledged, there is onelie mention made of the reſurrection of the bleſſed; ſome man perhaps will doubt, Whither the reſurrection belong alſo to the wicked.whether the wicked ſhalbe alſo raiſed from the dead. We anſwer, that the reſurrection dooth alſo belong vntounto them: bicauſe euen as in Adam all doo periſh, 1. Cor. 15, 221 Cor 15:22and are wrapped in the ſentence of death; ſo ſhall all be quickened in Chriſt. But this difference there is, that the godlie ſhalbe raiſed vp to glorie, but the vngodlie to deſtruction. Wherefore we read in Iohn, Iohn. 5, 25.John 5:25that They which be in the graues ſhall heare the voice of the ſonne of God: & they which hauehave doon well, ſhall go foorth into the reſurrection of life; and they which hauehave doon ill, into the reſurrection of iudgement: that is, of condemnatiō. Therfore the holie ſcriptures hauehave the oftener made mention of the reſurrection of the faithfull; bicauſe that is the reſurrection of life. The other, which is of the reprobate, may rather be called an euerlaſting fall and deſtruction, than life and reſurrection. For which cauſe the prophet Eſaie, in the 26. chapter ſaid; verſe. 19.Thy ſlaine men ſhall riſe againe: but ſpeaking before of the wicked; The dead men (ſaith he) ſhall not riſe againe. So then we muſt aſſure our ſelues, that by the benefit of Chriſt, life ſhalbe reſtored aſwell vntounto the good, as vntounto the bad. But the godlie ſhall be honoured with great glorie, whereas the wicked ſhall receiue perpetuall ſhame. This in verie déed is the cauſe whie the diuine ſcriptures make oftener mention of the reſurrection of the godlie, than of the wicked. And that in this place onelie the reſurrection of the iuſt is treated of, thoſe woords, which Dauid added, doo heare witneſſe, ſaieng; Thou ſhalt ſhew me the path of life; in thy preſence is the fulnes of ioies, and at thy right hand are pleaſures for euermore. By which woords are ſhewed, that this happie reſurrection perteineth onelie vntounto them, which hauehave ſet God alwaies before their eies.

34 But there doo not want at this daie alſo, p. 346which ſaie, That the teſtimonie of Dauid touching the reſurrectiō, is manifeſt inough.that Dauid indéed fore-told of theſe things; yet not ſo expreſſelie and manifeſtlie as they might be vnderſtood by others: but that onelie by the apoſtles, after the comming of Chriſt, thoſe things were expounded and made plaine. For they affirme further, that in the old teſtament, the reſurrection was altogither vnknowne. But we ſaie, that the propheſie was euident, and that there was no obſcuritie therein, but by the fault of teachers, who laieng aſide the ſcriptures of God, began to followe the opinions of the Gréeks; rather bringing in the decrées of philoſophers, than the ſentences of the holie ſcriptures. This alſo might happen by default of the readers, who did not attentiuelie, but negligentlie peruſe the ſaiengs of the prophets. Otherwiſe the propheſies would be plaine inough, or at the leaſt wiſe not ſo darke and obſcure, as they may by no meanes be vnderſtood. For they be giuen to edifie withall, The word of God is ſet foorth to be vnderſtood.therfore they might not inſtruct men, vnleſſe they ſhould be vnderſtood: and they would bring no more benefite to the church, than dooth a ſtrange toong, whoſe vſe in the church is forbidden by the holie Ghoſt, 1. Cor. 14, 6.1 Cor 14:6bicauſe it tended not vntounto edifieng. But againſt vsus is obiected a place vntounto the Epheſians, Ephe. 3, 9.Eph 3:9where the apoſtle Paule teſtifieth, that The ſecret or myſterie of Chriſt was hidden manie ages from the children of men, that the Gentiles ſhould be inheritors alſo, and of the ſame bodie, and partakers of his promiſe in Chriſt by the Goſpell. But that the meaning of the apoſtles words may appéere, we muſt make certeine diſtinctions.

35 The firſt is, to make a difference betwéene the Iewes and the Gentiles: for vntounto the Gentiles we will eaſilie grant, that the myſteries of Chriſt and ſpirituall leſſons for the moſt part were vnknowen. For it was no open profeſſion of them; albeit that there were ſome among the Ethniks that knew thoſe things. But the Hebrues, which receiued the lawe from God, and had giuen vntounto them moſt excellent prophets, were not ignorant of the myſteries of Chriſt; vnleſſe it were in reſpect that they of ſet purpoſe contemned the word of God, or elſe that they being hindred through affections, and blinded through hatred, would not heare them which taught well. An example may be the wicked Iewes, Iohn. 8, 56.John 8:56that when as Chriſt had ſaid; Abraham ſawe my day, and reioiſed, they were ſo throughlie vexed, as they would hauehave ſtoned him: when neuertheleſſe among the Hebrues, nothing was better knowen, than that Abraham, Iſaac, Iacob, & other the patriarchs, both knew Meſſias, & alſo propheſied of him. Howbeit, they were ſo blinded with wrath, as they inuerted the Lords words, ſaieng; Thou art not yet fiftie yeeres old, and haſt thou ſeene Abraham? Whereas Chriſt did not ſaie, that he ſawe Abraham, in reſpect of his manhood, or elſe was with him: but that Abraham himſelfe, in ſpirit and in faith, ſawe his daie. But we muſt alſo make a difference betwéene the Iewes themſelues: for the ſecrets or myſteries were not knowen vntounto them all. For among them, ſome were Epicures, and altogither Atheiſts, which contemned diuine things: thoſe vnderſtood little or nothing of Chriſt, and of his myſteries. Others were godlie, but yet rude and vnſkilfull; who yet were not ignorant of the principall points of religion, and of thoſe things which ſhould be beléeued of Meſſias. But others were learned, and well acquainted with the holie ſcriptures, which vnderſtood in a manner all things touching Meſſias and the myſteries of him.

36 Furthermore, we grant that the Hebrues, Whie the Hebrues ſawe not the myſteries of ſaluation, ſo plainlie as we doo.according to their time, did much more obſcurelie ſée the myſteries of our ſaluation, than we doo. For propheſies are much more plainelie perceiued, when they are come to paſſe, than when they are not yet fulfilled. That the fathers in old time knew thoſe things, which belong vntounto Meſſias, hereby we may eaſilie perceiue, Matt. 21, 2….Matt 21:2in that they all declared him to be the ſonne of Dauid. For the common people, the children, Matt. 20, 31,Matt 20:31and blind men called him The ſonne of Dauid. And the Scribes and Phariſies being demanded by Herod, Where Chriſt ſhould be borne, Matt. 2, 5.Matt 2:5named expreſſelie, In the citie of Bethlem. Eſai. 53.Isa 53And Eſaie in the 53. chapter, ſo notablie, ſo plainelie, and ſo manifeſtlie foreſhewed the acts and myſteries of Chriſt, as he ſéemeth not to plaie the part of a prophet, but rather of an euangeliſt. In like maner, the death of the Lord, togither with his triumph and victorie, came ſo readilie to hand in each place of the ſcriptures, The Hebrues appointed the Meſſiaſes.as the Hebrues appointed two Meſſiaſes, one of the tribe of Ephraim, which ſhould die for the ſaluation of their nation; and an other they made of the tribe of Iuda, and him to be the ſonne of Dauid, which ſhould obteine the victorie, and beare rule ouer all nations. And by this meanes the things which belonged vntounto one Chriſt, concerning his two commings, they diuided into two. And the calling of the Gentiles, (whereof in the place before alledged to the Epheſians, the apoſtle ſpeciallie diſcourſed) is ſhewed in the holie ſcriptures. For there we read, Eſai. 2, 3.Isa 2:3that All nations ſhall come to mount Sion, to worſhip Iehouah: and that Altars ſhall be built vntounto him, Eſai. 19, ….Isa 19euen in Aegypt; and that All people ſhall ſpeake in the language of Chanaan: alſo that From the eaſt vntounto the weſt his name ſhall be extolled, by offering vntounto him acceptable and ſweet ſacrifices.

37 Certeinlie, theſe things were verie well knowne vntounto the Hebrues: yet neuertheleſſe, p. 347they were called hidden things, as touching execution and experience. For they beléeued, that they ſhould come to paſſe afterward: but the meanes, the time, the waie, and the maner how, all men did not plainelie perceiue. Héerein are we happier than they: for both we vnderſtand theſe things, and we are not ignorant, both when and how they were ordered. Matt. 28, 19.Matt 28:19Yea and the apoſtles themſelues, whom Chriſt had commanded to preach the Goſpell vntounto all creatures, kept themſelues long time among the Hebrues neither went they vntounto the Gentils, bicauſe as yet they knew not the time, the meanes, and the maner how they ſhould preach to the nations. They waited for ſome certeine ſigne to be giuen them, which at the laſt they obteined by the conuerſion of Cornelius the centurion. Acts. 10.Acts 10Yea moreouer, the angels themſelues (as the Apoſtle teſtifieth in the epiſtle to the Epheſians) doo vnderſtand ſundrie and manifold things of the church, Eph. 3, 10.Eph 3:10as touching the ſundrie and manifold wiſdome of God. Indéed I willinglie confeſſe, that there be certeine things in the holie ſcriptures, which be ſomewhat hard, being not yet perfectlie vnderſtood; but thoſe (I ſaie) neither are, nor in old time were of neceſſitie vntounto ſaluation. And thus I thinke, that the godlie Iewes, in the old time, held in effect the principall points of religion; and beléeued thoſe things which did ſuffice vntounto pietie, and that the propheſies of Chriſt were well knowen vntounto the godlie. And that if there were anie, which knew them not, we muſt thinke that the ſame happened through their owne fault. For Eſaie, Whie the ſcriptures are obſcure to the Iews and to other malignant man. verſe. 11.in the 29. chapter, when he had reprooued the people of Iſrael, ſaid; that They were come to that paſſe, that all the viſions of the prophets, were vntounto them like a booke ſealed vp, which they might not read, if it were ſhewed vntounto them. And he ſtraitwaie added the cauſe, ſaieng; Bicauſe this people honoureth me with their lips, but their hart is far from me.

38 Wherefore, the fault muſt not be laid vntounto the ſcriptures, Pſal. 19, 8.Ps 19:8but rather vntounto the ſloth and negligence of Men, who louelove darkneſſe rather than light: otherwiſe, The holie ſcripture is plain and giueth vnderſtanding euen to the ſimple. So as they be verie ill aduiſed, which vnderunder the pretence of difficultie and obſcureneſſe laie aſide the reading of the ſcriptures. And ſome ſuch ye may find, which ſaie, they knowe not the ſecret myſteries of the father, the ſonne, and the holie Ghoſt: and that they knowe not whether they be one God, and whether one God be theſe thrée; namelie, the father, the ſonne, & the holie Ghoſt. And in the meane time they neglect the diligent reading of the ſcriptures: and ſometime they ſo deceiue themſelues, as they ſuffer to be obtruded vntounto them, to be worſhipped and honoured for God, him whom they thinke to be a creature. In thoſe myſteries they faine themſelues dull of vnderſtanding, when as otherwiſe they be ſharpe enough of wit, and diligent to defend their owne inuentions. And whereas they challenge vntounto themſelues the knowledge of the ſcriptures, and boaſt that they hauehave the keie of them; neither doo they enter in themſelues, nor yet ſuffer others to enter.

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

39 The propheſie of Dauid being plainelie expounded, Eſaie. 26, 4. A place of Eſaie, touching the reſurrection declared.Isa 26:4it ſéemeth good to bring foorth an other teſtimonie, which we read in the 26. chapter of Eſaie. There the prophet, at ſuch time as the Iſraelites were gréeuouſlie afflicted and oppreſſed with extreme calamities, would hauehave them comforted, by teſtifieng vntounto them what helpe ſhuld be expected from God: the helpe I meane of eternall life, through the reſurrection that ſhould come. Wherefore he turning his ſpéech towards God, ſaith; Thy ſlaine men ſhall liue: 1. Theſ. 4, 161 Thess 4:16calling martyrs, or thoſe, whoſe whole life was a martyrdome, The ſlaine men of God; bicauſe they ſet foorth the glorie of God, through their good works: and whom the ſame Paule calleth; The dead in Chriſt. And he addeth; Togither with my dead bodie: coupling and aſſociating himſelfe to thoſe elect of God, that ſhall be raiſed vp. Certeinlie, the péece of ſentence added, p. 348dooth not a little ſerue for vehement affirmation. For he ſheweth, that he ſpeaketh or intreateth not of things vnknowne, or ſuch as perteined not vntounto him; but of thoſe things, which he verelie perceiued, and after a ſort had alreadie taſted.

Which we in like maner ſhould imitate; namelie, to applie vntounto our owne ſelues thoſe things, which are promiſed by GOD vntounto the ſaints. Vndoubtedlie, The ſlaine of God ſhall liue in that reſurrection, which is now begun, when God reléeueth his elect in afflictions: but ſhall be thoroughlie and perfectlie fulfilled at the laſt daie, in the bleſſed reſurrection. Wherevpon, verſe. 21.in the Acts of the apoſtles, the third chapter, that daie is called; The time of reſtitution of all things. And we muſt not forget, that the Hebrue word Nibblathi, may by another maner of Hebrue pricks be read in the plurall number Nibblothai: ſo as it may ſignifie; My dead bodies ſhall riſe: as though God ſhould anſwer vntounto the prophet (which ſaid; Thy ſlaine men ſhall ariſe) and ſaie affirmatiuelie; Yea verelie, my dead bodies ſhall ariſe. Furthermore, it muſt be diligentlie conſidered, that the cauſe of the reſurrection is expreſſed; The cauſe of the reſurrection.for therefore the ſlaine men ſhall ariſe, bicauſe they be of God: but God is not God of the dead, but of the liuing; as Chriſt himſelfe teſtifieth.

40 Beſides this, it is ſaid; Awake ye, or Be ye raiſed vp. Bicauſe the death of the godlie is counted like a ſléepe, as we oftentimes read in the ſcriptures. And he addeth; Reioiſe ye: bicauſe ſéeing there is ſpeaking of the reſurrection of the godlie, that daie muſt of neceſſitie be moſt comfortable vntounto them. And he calleth them; The inhabitants of the duſt: partlie, bicauſe it happeneth to them to be diſquieted, and torne in péeces, while they be in this life; and partlie, bicauſe after death they be reſolued into aſhes. Afterward he, turning himſelfe to God, ſaith; Thy deaw is euen as the deaw of herbs. For euen as they, A ſimilitude.being dried vp in the winter, either elſe, through heate of the ſunne, doo againe flouriſh and wax gréene, by receiuing the deaw of heauen: ſo the dead, by vertue of thy goodnes and power, ſhall returne vntounto life. Herein conſiſteth the elegancie of this ſimilitude; that euen as theſe things flouriſh, and are gréene without mans labour; euen ſo ſhall the dead riſe againe by the power of God, without the force of nature. God hath painted out in externe things, the forme and image of the expected reſurrection; while as thoſe things doo ſpring, bud foorth, flouriſh, and fructifie, which before were withered. 1. Co. 15, 36.1 Cor 15:36Which ſimilitude alſo Paule to the Corinthians toucheth.

It followeth in the prophet; The earth ſhall thruſt foorth hir dead, and ſhall diſcouer hir bloud; but thou my people enter thou into thy chambers: namelie, while the bleſſed reſurrection is attended for. Thou maiſt patientlie abide the croſſe, while thou ſéeſt ſo great a good laid vp for thée: For the paſſions of this life, Rom. 1, …Rom 1if we compare them to the glorie to come, which ſhall be reuealed vntounto vsus, are not to be eſteemed. Tertullian, in his booke De reſurrectione carnis: That which the Hebrues call Chadarim, and the Latins turne Cubicula, he calleth Larders or ſaffes; which he ſaith are for this cauſe vſed in the houſe, that meate may be laid vp in them, to be deliuered out againe vntounto the vſe of man. Euen ſo (ſaith he) dead bodies are put into the graues, to the intent that they ſhould be brought foorth from thence againe. But to returne vntounto the lodgings, or chambers, and cloſets, in the which God commandeth that the faithfull ſhould beſtowe themſelues in the meane time; namelie, before the bleſſed life. And if it be demanded, what the godlie ſhall there doo, while they be afflicted? I anſwer, that they be therein, to the intent they may wéepe, complaine themſelues, ſigh, call earneſtlie for helpe, and as it were to ſet foorth in the boſome of the father, their gréefs, and whatſoeuer dooth diſquiet them. For it is not the part of godlie men to bewaile their gréefs in the ſtréets, in tauerns, or in barbers ſhops, or openlie to exclame of their oppreſſions: for they muſt commit their cauſe to the iuſt iudge. Euen in like maner as it is ſaid by Peter, 1. Pet. 1, 13.1 Pet 1:13in his firſt epiſtle, the ſecond chapter, that Chriſt himſelfe did ſhut the doore vntounto thée for a little ſpace.

The argument of this conſolation is deriued from the ſhortneſſe of time, euen as Paule wrote in the ſecond epiſtle to the Corinthians; that The momentanie lightnes of the afflictions of this life, 2. Cor. 4, 1….2 Cor 4:1dooth breed vntounto vsus a great weight of glorie. And it is called a ſhort time, which is appointed in the meane time, till the reſurrection: and that not amiſſe, although it ſhould be a long time; bicauſe this muſt be vnderſtood by compariſon. For if a verie long time be compared with eternitie, it is a verie ſhort time. After the ſame maner, Apoc. 6, 11.Rev 6:11the ſoules of them that be ſlaine for the name of Chriſt (which praied God, that their bloud might be reuenged) are willed to be at reſt, & to attend a certeine time. The teſtimonie brought out of the propht Eſaie, The opinion of Aben-Ezra, & of the Chaldean paraphraſt touching reſurrection.euen Aben-Ezra, a famous interpretour among the Hebrues, referred vntounto the reſurrection of the dead. And the Chaldaean paraphraſt ſaith, that Thy God ſhall throwe the dead into hell: which ſaieing belongeth to the time of the reſurrection. I might alſo hauehave brought thoſe things, which be written by the ſame prophet, Eſai. 30, 33. Eſaie. 66, 15.Isa 30:33Isa 66:15in the thirtie chapter, and in the laſt chapter, concerning hell-fire, Topheth, fire vnquenchable, the woorms that ſhall neuer die, ſulphur, the bellowes, and ſuch p. 349like: but the time will not ſuffer, and I come to Ezechiel.

541 This prophet writeth, that he was led by the ſpirit into a féeld filled with bones. This happened two waies; Ezec. 37, 11Ezek 37:11firſt, bicauſe he ſawe thoſe things by the inſpiration of God, An excellent place of Ezechiel touching the reſurrection expounded.and not by humane ſenſe or imagination; ſecondlie, bicauſe thoſe things were not ſhewed him in the bodie, but in the ſpirit, and viſion of the mind. And it is to be vnderſtood, that the reſurrection of the dead was openlie at that daie beléeued; & that therefore the prophet did deriue his argument from thence. He ſawe bones that were drie, bare, withered, and woorme eaten; that the greater difficultie of recouering former life might be expreſſed. For dead carcaſes, that be whole and full of moiſture, would perhaps be thought that they might more eaſilie be reſtored to life. God ſaid vntounto the prophet; Thou ſonne of man, thinkeſt thou that theſe bones ſhall liue? He anſwered; Lord thou knoweſt. In verie déed his faith was tempted, but he made a godlie anſwer, as one that was neither Saducie, nor yet Libertine. But if the reſurrection of the dead were an article of the faith, and openlie receiued, why did he not boldlie ſaie; They ſhall liue? I anſwer: bicauſe, albeit he did beléeue that the dead, at the end of the world, ſhuld be quickned, yet was he ignorant touching them, which were there ſhewed him at that time, whether they ſhould be raiſed vp in that houre: and therfore he committed the matter vntounto God. So as, if there be anie doubt obiected vntounto vsus, touching the articles of faith: we will fitlie and profitablie followe his example, in referring the matter to God, ſaieng; He knoweth, and is able. And ſéeing he hath made his will manifeſt vntounto vsus in the holie ſcriptures, we beléeue thoſe things, which he hath ſhewed ſhould come to paſſe.

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

The Hebrues ſo ordered themſelues in thoſe daies, as they beléeued the reſurrection of the dead; but of the returne into their natiue countrie they deſpaired: when as neuertheles God promiſed both. But the calamities, which preſentlie diſquieted them, ſo occupied their ſenſes; as either they forgat the promiſes of God, or elſe they gaue little or no credit vntounto them. GOD commanded Ezechiel, that he ſhould propheſie, and ſpeake to the bones, which were in his ſight, ſaieng in the name of God; I will put breath into you, and ye ſhall liue. But it is a maruell, that the prophet ſhould be commanded to propheſie and ſpeake vntounto the bones, which be ſo rude, baſe, and void of ſenſe, as they cannot either heare or vnderſtand anie thing. But it muſt be conſidered, that all things, though they be void of life, and without ſenſe and motion, doo obeie God without delaie. And Chriſt in like maner ſaith in Iohn; The houre ſhall come, Iohn. 5, 28.John 5:28when they that be in the graues ſhall heare the voice of the ſonne of God: whereas yet the bones & aſhes of dead men, which be in graues, neither heare nor féele anie thing; yet neuertheleſſe it is ſaid, that they ſhall ariſe at the voice of the archangel, and trumpet of God.

42 The order and diſpoſition of bones, in the reſurrection, is moſt diligentlie taught by the prophet. Firſt, bones being ioined to bones, are bound and knit togither with ſinews. Further, they are repleniſhed with fleſh, which, bicauſe it ſhould not remaine vnſéemelie and fowle to looke vponupon, it is couered with ſkinne. When the dead bodies were now become perfect, he commandeth the prophet to propheſie vntounto the ſpirit, that it ſhould come; and that they ſhould be made things liuing with ſoule. There is two ſorts of ſpirit mentioned; A mention of two ſorts of ſpirit.namelie, of the ſoule, which quickeneth the bodie; and of the ſpirit of God, which illuminateth and ſanctifieth the ſoule. And for this cauſe the dead raiſed vp, are not onlie ſaid to hauehave ſtood vponupon their féet, but alſo it is added; And they ſhall knowe that I am God. Vndoubtedlie God is knowne by the greatnes of his works: but that knowledge happeneth not without the ſpirit of God. p. 350A voice was heard: perhaps it was thunder; and there was an earthquake: for theſe things were vſed to be doone in ſhewing of the excellent miracles of God. Exo. 19, 18.Exod 19:18When the lawe was giuen in Sina, there was horrible thunder and earthquakes; Matt. 27, 51. and 28, 2.Matt 27:51Matt 28:2yea and at the death and reſurrection of the Lord, a great earthquake was made. The ſpirit commeth from the foure winds, &c.

At the reſurrection of the ſaints that be dead, the ſoules returne vntounto their bodies from the high places of heauen; howbeit, by diuers and ſundrie waies; bicauſe the aſhes and dead bodies of them be not heaped vp togither into one certeine place of the world. And all the waies dooth the ſcripture comprehend by the foure winds; that is, by the eaſt, weſt, ſouth and north. Or elſe perhaps the ſcattering abroad of the captiues, vntounto the foure parts of the world is noted. Moſes alſo in Deuteronomie, promiſed vntounto the penitent Iewes, Deut. 30, 1.Deut 30:1this reſtitution from the foure parts of the world. Hereby moreouer we gather, that the ſoules of men are not bred in them: euen as God brethed a ſoule into Adam, and afterward to euerie man createth ſoules; Gen. 2, 7.Gen 2:7euen ſo in the reſurrection he will ſend them from abroad vntounto them againe: which alſo is a a plaine token, that they with their bodies do not die. And where it is after added, that All theſe bones is the whole houſe of Iſrael: thereby we learne, that the ſpéech héere is ment as touching the reſurrection of the godlie: for they be trulie the houſe of Iſrael. And the prophet ſawe an excéeding great hoſt, bicauſe (as we alſo read in the Apocalypſe) the companie of the faithfull is a great number.Apoc. 7, 9.Rev 7:9

The verbe Is, of the ſame force that Signifieth.43 All theſe bones is the whole houſe of Iſrael. When he had now finiſhed the propoſition, he addeth the application. It may be noted, that the verbe ſubſtantiue [Is] is all one, as if he had ſaid, It ſignifieth: for thoſe bones were not in verie déed the houſe of Iſrael, but they did betoken the ſame; euen as the ſeuen vnfruitfull and emptie eares, Gen. 41, 5.Gen 41:5which were ſéene vntounto Pharao, were the ſeuen years of dearth. I will open (ſaith the Lord) your ſepulchres. But it muſt néeds be, that the graues were open alreadie, ſéeing thoſe bones were ſcattered in the féeld. VntoUnto this it is anſwered, that as concerning thoſe bones, the graues were firſt opened: but if ſo be reſpect be had vntounto foreign, that is, the reſtitution of the Iſraelits into the land of Chanaan, they were yet to be opened. And whereas the prophet ſaith; And I will bring you into your land: ſome vnderſtand it allegoricallie, as if the land of the Iſraelits ſhould be taken for the kingdome of heauen, The reſurrection of the dead ſhall not be in Iudea alone.and eternall felicitie. But ſetting allegories aſide, I rather weigh this in this place; that the vanitie of thoſe Iewes is confuted, who thinke, that the dead ſhall onelie be raiſed vp in Iudaea. Whereas the prophet in this place affirmeth it to come to paſſe far otherwiſe: for to the dead alreadie reuiued, he promiſeth a returne into the land of promiſe. Certeinlie, it is a fond and fooliſh deuiſe, ſo to tie the power & ſtrength of God to a certeine place, as it may not or will not doo the ſame thing in one place, that it hath doone in an other. The graues doo betoken the captiuitie of Babylon, and the lamentable ſeruitude vnderunder a tyrant, which God promiſed to releaſe. Alſo the ſepulchre of the Iewes was extreame deſperation; which they ran into, caſting aſide all hope of their returne. This ſepulchre did God promiſe to vnlocke, by opening the waie of their returne to their own countrie. So in verie déed, the caſe ſtandeth as touching aſſiſtance of the godlie, as when things be in great deſpaire, then ariſeth the daie-breake of heauenlie helpe. To be ſhort: two things are ſhewed by this oracle; the firſt is, The reſurrection of the dead; the ſecond, The returne of the Iſraelits into their countrie. And one thing is prooued by an other: for the reſtitution of the Iewes is confirmed by raiſing vp the drie bones vntounto life.

44 Againſt this ſound and true interpretation, A confut… tion of them which denie that in this place … is me…t of the vniuerſall reſurrection.ſome doo vehementlie argue two maner of waies, ſaieng; firſt, that there is no ſpeaking héere of the vniuerſall reſurrection of all men, ſéeing thoſe bones made aliue are ſaid to be the houſe of Iſrael. Secondlie, that this was a fained and imagined viſion; and therefore, that nothing can be conſtantlie affirmed thereby. Héere vntounto we anſwer, that indéed we confeſſe, that the prophet ſpeaketh of the reſurrection of the iuſt, as we hauehave alreadie ſaid before: but in that it was a viſion, it maketh no matter; neither dooth it make anie thing the leſſe, but that this viſion was a generall conſolation, for confirming the hope of the generall reſurrection, as well as the reſtitution of the Iews. For it is ſufficient, that the argument is taken and deriued from the reſurrection of the dead. Alſo, the Hebrue interpretours doo not denie, but that the ſame is to be prooued out of this place. Neither is that of anie force, which ſome cauill; namelie, that the argument from the greater to the leſſe, is nothing woorth, if ſo be that which is taken as the greater, be more vncerteine, or as doubtfull as that which is inferred for the leſſe. Theſe men thinke, that the reſurrection of the dead is more vncerteine, or as doutfull as the reſtoring of the Iewes into their natiue land. But they are far deceiued; bicauſe the reſurrection of the dead is accounted as better knowne, eſpeciallie to the faithfull Iewes, vntounto whom it was certeine and euident; not by nature or ſenſe, but by faith, through whoſe light thoſe things become manifeſt and firme vntounto our minds, which vntounto the ſenſe & reaſon of man be obſcure. And that this p. 351it was that dooth proue, that the Hebrues, which ſéeke occaſions againſt the Chriſtians, neuer contended with them concerning the reſurrection of the dead: bicauſe it was alwaies receiued by them, and by their forefathers. Whervpon Martha, when Chriſt had promiſed hir, that hir brother ſhould be raiſed vp, anſwered boldlie; Iohn. 11, 24John 11:24I knowe that my brother ſhall riſe againe at the laſt daie.

145 But for the better explicatiō of this cauill, I thinke it good to reherſe what the fathers hauehave iudged thereof. The iudgement of the fathers touching the place of Ezechiel.Tertullian, in his booke De reſurrectione carnis, obiecteth the verie ſame againſt himſelfe: and he anſwereth; that vnleſſe a thing firſt be, the ſame can not be reſembled vntounto an other thing by a ſimilitude. And therefore, vnles the reſurrection be knowen by faith, and that it ſhall come to paſſe in verie déed, it can not (ſaith he) be applied to the reſtitution of the Iewes. A ſimilitude he ſaith of a void thing is not méet: and a parable of nothing is not conuenient. The nature of a ſimilitude and metaphor.And certeinlie, they that will, that the reſurrection of the dead is inſerted in this place metaphoricallie, muſt conſider, that ſuch is the nature of a metaphore, that the thing ſhould be tranſlated from his owne proper place vntounto an other. So as of neceſſitie a thing muſt firſt be, before it ſuffer a metaphor: for vnleſſe that laughter and gladneſſe were in man, he might not applie them to the corne fields and medowes. Naie rather, thoſe metaphors are chéeflie commended, which be deriued from notable things, and from things that be néereſt, and moſt knowen. The verie which thing commeth to paſſe in parables. Matt. 21, 33Matt 21:33Chriſt brought a ſimilitude of the vine, which after it was well dreſſed, and in excellent order, it was let foorth vntounto ill huſbandmen. This parable had not béene plaine, neither would it hauehave bin of force, vnles that vines excellentlie well handled, ſhould be found in the nature of things; & vnles that the owners of farmes ſhould ofttimes happen vponupon ill huſbandmen. Luke. 13, 8.Luke 13:8Likewiſe he broght in a parable of a barren & vnfruitfull fig trée, the which for a yéere or two was dreſſed with compaſſe; and ſéeing it brought foorth no fruit, it was at the length cut downe. This parable alſo had béene brought in vaine, vnles that compaſſing of the fig trée, and pruning in huſbandrie or gardening, ſhould not euerie where appéere. Nor let anie obiect vntounto me the monſter Chimaera, and ſuch like monſters; which albeit they are not in the nature of things, yet wiſe men doo frame the like ſhapen things. For albeit Chimaera it ſelfe be not extant, yet are the parts therof ſéene: the which be the lion, the goat, and ſerpents; which are euerie where ſéene.

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

3A place of Daniel touching the reſurrection of the dead expounded,47 Now let vsus alledge Daniel. He in the twelfe chapter ſaith; verſe. 1.And at that time ſhall Michael the great prince ſtand vp, who ſtandeth for the children of thy people. And there ſhall be a time of trouble, ſuch as neuer was, ſince there began to be a nation, vntounto that ſame time. And at that time thy people ſhall eſcape, whoſoeuer ſhall be found written in the booke of God: and manie of them, which ſleepe in the duſt of the earth, ſhall awake, ſome to euerlaſting life, and ſome to ſhame and perpetuall reproch and contempt. But ſuch as teach and inſtruct, ſhall ſhine as the brightneſſe of the firmament; and they which make manie righteous, ſhall be as the ſtarres for euer and euer, &c. Daniel had ſet foorth foure Monarchies, which by a continuall ſucceſſion ſhould preuaile in the world; and that the kingdome of God ſhould preuaile at the laſt: but before he ſhould obteine (he ſaith) that Antichriſt ſhould be deſtroied, who tyrannicallie had oppreſſed the godlie. And I vnderſtand Antichriſt to be Mahomet, the Pope, Antichriſt.and all thoſe which are againſt the religion of Chriſt. He writeth, that in the ſame laſt time, the afflictions and calamities of the church ſhould be more p. 352gréeuous than euer they were before. But in the meane time he comforteth the faithfull, bicauſe they ſhould hauehave their preſent helpe to be Michael, that is, Chriſt the ſonne of God, the prince of our Church. The ſelfe ſame thing did he promiſe vntounto his diſciples, Matt. 28, 20.Matt 28:20when he ſaid; I will be with you vntill the end of the world.

He addeth an other comfort; namelie, that they ſhall not all vtterlie periſh in thoſe trobles, but that ſuch as are predeſtinate vntounto life, ſhall eſcape: that is, they ſhall be written in the booke of God. Laſtlie, he comforteth the church vnderunder this name, that there ſhall be a reſurrection of the dead. And he ſaith, that manie of the dead ſhall be raiſed vp: neither doth he ſaie [All;] becauſe manie ſhall be found aliue at the comming of the Lord. Wherevpon Paule ſaith; We ſhall not all die, 1. Co. 15, 51.1 Cor 15:51but we ſhall be all changed. Neither doth ſhe word [Manie] betoken a certeine ſmall number: becauſe (as Ezechiel ſaid;) There ſtood vp a mightie great hoſt; namelie, of thoſe bones reſtored vntounto life againe. And in the booke of the Apocalypſe, Apoc. 7, 9.Rev 7:9the companie of the ſaints is deſcribed to be great in number. In this place Daniel treateth of the reſurrection, and that of the ſame which ſhall be vniuerſall: for he diuideth it into a reſurrection of ſaluatition, and of reproch.

And there is no doubt, but that Chriſt alluded vntounto the words of the prophet, when he ſaid in Iohn; Iohn. 5, 28.John 5:28They which be in their graues ſhall heare the voice of the ſonne of God, and ſhall come foorth: they which hauehave doone well, into the reſurrection of life; but they which hauehave doone euill, into the reſurrection of iudgement. As to the felicitie of the ſaints, to be looked for after reſurrection, he addeth; that They which inſtruct others, ſhall be verie glorious; and he compareth them with the brightneſſe of the celeſtiall Spheres. And them which make manie righteous, he compareth to the cleare light of the ſtarres, bicauſe they teach the promiſes eſpeciallie of Meſſias, wherevnto they giuing their aſſent, are iuſtified. For the power and vertue of making righteous, muſt not be attributed vntounto men, ſéeing that is onelie the gift of God: neither can it be giuen to men, otherwiſe than as the miniſters and inſtruments of the word of God. And that which is firſt ſpoken of the firmament of heauen, and of the brightneſſe of the ſtarres, I thinke it to be all one: for it is an vſuall thing in the holie ſcriptures, to repeate in the latter member of anie verſe, that which had béen ſpoken in the former.

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

But of vsus which profeſſe Chriſt, A confutation of the cauils of Porphyrius.the firſt point of his interpretation may not be receiued; namelie, in that he affirmeth the booke not to be written by Daniel, when as Chriſt not onelie made mention thereof, but alſo cited words which we read in the ſame. As touching the other point, wherein he will that theſe things ſhould hauehave relation vntounto Antiochus; Hierom demandeth, how that the afflictions, wherewith the Hebrues were vexed vnderunder that tyrant, were more gréeuous than euer they were before? Certeinlie, in the time of Nabuchad-nezar, the citie of Ieruſalem was ouerthrowen, the temple vtterlie raced, and all the people led into captiuitie, and therein kept, vntill the ſeuentie yéere. More p. 353gréeuous doubtleſſe were theſe afflictions, than the other which Antiochus brought vponupon them. The booke of the Machabeis doth after a ſort mitigate this ſaieng; 1. Mac. 9, 271 Macc 9:27where it is ſaid, that the euils of Antiochus were more gréeuous, than had happened from that time, wherein the Iewes were without a prophet; Eſdras called the prophet Malachie.that is, from Eſdras, which was the prophet Malachie. Howbeit, we muſt conſider, not what is written in the booke of Machabeis; but that verie thing which is conteined in the volume of Daniel. Furthermore, we demand why the tranſgreſſors of the lawe are ſaid to be raiſed from death, after that king Antiochus was dead (for ſo Porphyrius expoundeth it) ſince that reuolters rather fell backe, than roſe againe? For while the tyrant yet liued, they were had in eſtimation, & they occupied the chiefe prieſthoods and biſhopriks: and the Machabeis, whom perhaps he vnderſtandeth to hauehave become famous, liued in excéeding great troubles and ſorrows, and were almoſt all vtterlie extinct. Ibidem. 18. Ibid. 12, 48. Ibid. 16. 16.Iudas fell in battell, Ionathas being a captiue was ſlaine, and Simon was beheaded in a banket.

Certeinlie, I doo not denie, but that they were verie gréeuous things, which happened vnderunder Antiochus; but not ſo bitter and rigorous, as are thoſe things which the prophet ſheweth ſhall come to paſſe vnderunder Antichriſt: whoſe types and figures went before, who were not onelie Antiochus, but alſo Demetrius, and other princes of Graecia, which both afflicted the Hebrues, and alſo were aduerſaries to the true worſhipping of God. I knowe likewiſe, that there was a certeine other man named Polychronius, The cauils of Polychronius confuted by Oecolampadius. verſe. 4.which was bold to affirme, that this place of Daniel muſt not be vnderſtood of the reſurrection of the dead: but he groundeth vponupon no firme reaſons; and he is confuted by Iohn Oecolampadius a verie learned man. Further, we ſée that by Iohn the apoſtle, in the 20. chapter of the Apocalypſe, the verie ſame things well-néere, and in the ſame order are taught as they be written by Daniel: where we read, that there were ſeates placed, and the iudgement appointed; againe it is added, that they did liue againe, which ſuffered death for Chriſt. Laſtlie, this we may ſaie, euen that which we brought for making plaine that place of Ezechiel; namelie, if they will hauehave it metaphoricallie taken, that by the reſurrection of the dead, is ſhewed the ſtate of the people of the Iewes after the death of Antiochus, it muſt in verie déed be determined, that there is a reſurrection of the dead: otherwiſe a ſimilitude or parable cannot be deriued from thence.

verſe. 4. Why Daniel was commanded to ſeale vp the booke.49 Furthermore, God commandeth the prophet, that he ſhould ſeale vp the booke for a time: which muſt not ſo be wreſted, as though GOD would not that theſe propheſies ſhould be read and knowen; ſéeing propheſie is giuen, to the intent it ſhould edifie and teach. But the holie ghoſt propheſieth by Daniel, that the negligence of men in reading and knowing the word of God, ſhould be great: and that therfore, for their incredible ſlouth, the holie bookes ſhould be ſealed vp from them; to the intent they ſhould vnderſtand nothing of ſpirituall things. And therfore he propheſieth, that the incredulitie ſhould be great: and he that beléeueth not, vnderſtandeth not the ſecret heauenlie things. Yea, and at this daie among chriſtians, what a verie great number maiſt thou find, that would be counted and called by that name, which neuer read the Goſpels throughout? We may alſo interpret, that the bookes of God are ſealed vp, as touching our ſenſes and humane reaſon: 1. Cor. 2, 14.1 Cor 2:14for A naturall man dooth not perceiue thoſe things that be of God; yea, not onelie they be ſealed vp to him, but they ſéeme to be fooliſhnes. Theſe things are open vntounto them, to whom the Lambe hath opened: Apoc. 5, 5.Rev 5:5to whom onelie (as we read in the Apocalypſe) it is giuen to open the ſealed booke.

Ouer this, there be manie which read the holie bookes, recite them vntounto others, and inſtruct others; vntounto whom neuertheleſſe they are ſealed vp, bicauſe they in verie déed hauehave no ſenſe nor experience in themſelues, neither doo they taſt what things they read & teach. R. L. Ben-Gerſon thought, that by this forme of ſpéech, God commanded the prophet, that from theſe viſions he ſhould take nothing awaie; nor yet adde anie thing thereto ouer and beſides. At the end it is written; Manie ſhall run into diuers parts, Dan. 12, 4.Dan 12:4and ſhall paſſe by, and knowledge ſhall be multiplied. By theſe words let others vnderſtand what they will; to me it ſéemeth, that the time of the new teſtament is foreſhewed, when as the apoſtles are ſent to preach the Goſpell ouer all the world. Therefore, when they had wandered among all nations, the ſaiengs of the prophets became much more plaine than they were before: as well, for the great abundance of ſpirit that was powred out; as alſo for that the propheſies may be a great deale better vnderſtood, when they be fulfilled; than before, when they were reuealed. And theſe things I thinke to be ſufficient for this place.

50 Now I come vntounto the prophet Oſee. A place of Oſee as touching the reſurrection declared.God promiſed ſundrie times, that he would once deſtroie death: whereby is manifeſtlie gathered, that wée muſt beléeue the reſurrection of the dead; the which being taken awaie, death reigneth, and cannot be ſaid to be aboliſhed. Eſaie, in the 25. chapter, ſaith; verſe. 8.I will deſtroie death for euer, and I will wipe awaie the teares from all faces, and I will take awaie the rebuke of my people for euer. Theſe things be manifeſt: but Oſee in the place now brought, did more vehementlie p. 354and effectuallie ſpeake the ſame; From the hand of the ſepulchre will I deliuer them, Oſe. 13, 14.Hos 13:14and from death will I redeeme them. O death, I will be thy plague. O graue, I will be thy deſtruction. verſe. 54,This place did Paule vſe in the 15. of the firſt to the Corinthians, as an euident teſtimonie. Neither muſt it mooue vsus, that he followed not the Hebrue veritie, but the Gréeke interpretors: for albeit he change the words, yet he departed not from the ſenſe. The tranſlation of the ſeuentie interpretors was then better knowen, and was well-néere in all mens hands: and ſo Paule dooth ſometimes vſe the ſame, that euen the Gentils might vnderſtand, that thoſe things, which he taught, were extant in the holie ſcriptures.

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

A rule in reading of the prophets.In reading of the prophets we muſt oftentimes vſe this rule; namelie, that we ſhould vnderſtand threatenings to take place, as touching them, which be obſtinate in ſinnes, and which will by no meanes repent: but that promiſes and conſolations ſhall be moſt certeinlie true and fulfilled towards them that repent. Repentance is remooued from mine eies. This added God, that he might appoint the certeintie of the reſurrection: as if he ſhould ſaie; I will not repent me of this decrée, it ſhall in anie wiſe come ſo to paſſe. Ephraim ſhall increaſe and multiplie among brethren. VnderUnder the name Ephraim, he vnderſtandeth all them with Chriſt their head, which ſhall be heaped vp in the reſurrection, with great honors and incredible ornaments. Afterward the prophet returneth with his propheſie vntounto the wicked Ephraimits, and ſaith, that they ſhall be vtterlie baniſhed. Doutles they were men of wealth, riches, and power: in the which things they putting their truſt, thought that they ſhould neuer come to ruine. But God ſaith; Behold, I will bring the eaſt wind, that is, Salmanazar the king of Aſſyria, which ſhall drie vp their fountaines and veines: that is, not onlie the waters, but alſo the ſpringing of the fountaines, the verie originals and roots, ſo as they may not be repaired anie more: and he will take awaie the treaſure, and all pleaſant veſſels. This is the interpretation, which to me ſéemeth plaine and manifeſt.

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

Paule, 1. Co. 15, 91 Cor 15:9who was moſt circumſpect in peruſing the ſaiengs of the prophets, deriued the argument (wherewith he confirmed the reſurrection of the dead) from that ſame propertie of God, whereby he is pronounced in the ſcriptures to be the conquerour of death, and redéemer from the graues: bicauſe it behooueth ſomtimes, that the properties of God ſhould breake foorth into p. 355act. He noteth, that the prophet dooth ſtir vp vntounto repentance the kingdome of the ten tribes, by promiſing them, that God would be with them; who is ſo mightie and magnificent a conquerour ouer death. Which exhortation certeinlie would be of no force, if we ſhould deſire of God that thing, which indéed would neuer come to paſſe. And ſéeing the apoſtle had affiance, that it would ſo be; therefore he vſeth glorious reioiſings againſt death, ſaieng: O death, where is thy victorie? O death, where is thy dart, wherewith thou didſt pearſe all men? It is vnderſtood; Theſe things are wreſted from thée by Chriſt.

In what reſpect Chriſt may be called a plague.52 It muſt not ſéeme anie maruell, if Chriſt be called a plague or deſtruction: for this muſt be vnderſtood in reſpect of euill things. And alwaies a new generation muſt néeds be the corruption of the thing which went before: for when fire is made of wood, the forme and nature of wood muſt néeds periſh; otherwiſe the fire would not be brought foorth. And as the Philoſophers or Logicians doo commonlie affirme; The corrupting of euill things is numbered among good things. And we are woont to ſaie of a noble and happie emperor; He is a lion, a woolfe, a dragon; he is féerſe and terrible: but it is added; VntoUnto his enimies: whereas otherwiſe, vntounto his citizens he is mercifull, gentle, and courteous. Yea, and in this ſelfe ſame prophet, Oſe. 5, 12. & 14, & 13, 7Hos 5:12Hos 5:14Hos 13:7God named himſelfe like a beare, a leopard, and a lioneſſe; but that was toward the wicked and vngodlie: whereas otherwiſe he is mild and mercifull towards the faithfull. So as God hath tempered for vsus a medicine out of the death and reſurrection of Chriſt, whereby we be deliuered, and death periſheth: A ſimilitude.in like maner as a wiſe Phyſician drinketh vntounto the patient of the medicine, wherewith he is reléeued, and the ague or diſeaſe extinguiſhed. And, of this wholeſome medicine we drinke healthfullie, while as either by reading, or by preaching, there is mention made of the death and reſurrection of the Lord, and we with a liuelie faith embrace the ſame: and alſo, when we make proteſtation of our faith by the ſealing of baptiſme, and receiuing of the Lords ſupper. For in theſe holie actions, both the death and reſurrection of Chriſt are celebrated. In the treatiſe of this place, Paule added; that Death is ſwallowed vp by victorie; namelie, of Chriſt.

Teſtimonies of the new teſtament for the reſurrectiō.53 And thus much hauehave we ſpoken concerning the places of the old teſtament, of which ſort there might be more brought: but theſe I was minded to produce, and to ſtand content with them. And I hauehave the more largelie expounded them, bicauſe there be ſome at this daie, which affirme; that in the old teſtament there is nothing concerning the reſurrection of the dead: or if there be anie teſtimonie there extant, they ſaie it was not knowne vntounto the fathers of thoſe times. Now come I to the teſtimonies and aſſertions of the new teſtament. Firſt we read in the fift of Iohn, Iohn. 5, 28.John 5:28which alreadie I hauehave oftentimes alledged; They which be in their graues, ſhall heare the voice of the ſonne of God; and they which hauehave doone well, ſhall come foorth into the reſurrection of life; but they that hauehave doone euill, into the reſurrection of iudgement. Iohn. 6, verſe. 39. 40. 44, &, 54.John 6:39John 6:40John 6:44John 6:54And in the ſixt chapter; He that beleeueth in me, hath life euerlaſting, and I will raiſe him vp at the laſt daie. In the 22. of Matthew, the 12. of Marke, Matt 22, 32. Mark. 12, 26 Luk. 20, 37.Matt 22:32Mark 12:26Luke 20:37and the 20. of Luke; I am the God of Abraham, the God of Iſaac, and the God of Iacob. But God is not the God of the dead, but of the liuing. And in the 14. chapter of Luke, Luk. 14, 14.Luke 14:14when Chriſt had exhorted them that ſtood by, that they ſhould be beneficiall vntounto the poore, and that they ſhould make feaſts vntounto them; They hauehave not wherewithall (ſaith he) to requite thee againe, but it ſhalbe reſtored to thee in the reſurrection of the iuſt.

In Iohn; Iohn. 12, 25.John 12:25He that loueth his ſoule in this world ſhall looſe it; and he that dooth hate the ſame, ſhall preſerue it vntounto euerlaſting life. And vnderunder the word [Soule,] he vnderſtandeth this life of the bodie: wherevnto he that is ouermuch affected, and will not render it for the Goſpell ſake ſhall looſe the ſame; bicauſe in the reſurrection it ſhalbe iudged to perpetuall deſtruction: But he that ſhall looſe the ſame, ſhall receiue it ſafe vntounto eternall life. In the 25. of Matthew; Matt. 25, 32.Matt 25:32Before him ſhalbe gathered all nations. And in the 13. Mark. 13. 27Mark 13:27of Marke; And he ſhall ſend his angels, and ſhall gather his elect togither from the foure winds, and from the vttermoſt parts of the earth, to the vttermoſt part of heauen. In the 17. of the Acts, Acts. 17, verſe. 18, 31Acts 17:18Acts 17:31Paule preached this reſurrection to the Atheniens, when there were preſent with him the Stoiks & Epicures, in the ſtréete of Mars: who hearing of that doctrine, partlie they laughed it to ſcorne, & partlie they ſaid; We wil heare thee another time of this matter. And they called him foreign, that is, A carrier about of newes, & a ſetter foorth of ſtrangs gods, & of new doctrine. verſe. 6.In the ſame booke, the 23 chapter, when as Paule ſtood in the college of the Scribes, Phariſies, and prieſts, and ſawe himſelfe to liue in great danger, he cried out; I am a Phariſie, and the ſonne of a Phariſie, verſe. 15.and I am iudged of the reſurrection of the dead. And againe, in the 24. chapter of the ſame booke, when he had pleaded his cauſe before Felix the preſident, he teſtified, Acts. 26, 8.Acts 26:8that both the iuſt and vniuſt ſhould riſe againe. The verie which thing he rehearſeth againe, when he was before Feſtus, in the preſence of king Agrippa, and Bernice his wife.