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

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

p. 35554 Yea, and Peter in the firſt epiſtle, verſ. 3.and firſt chapter, ſaith; that God, according to the abundance of his merciemercy, hath begotten vsus againe p. 356vntounto a liuelie hope, by the reſurrection of Ieſus Chriſt from the dead. And ye by the power of God are kept through faith vntounto ſaluation, which ſhall be ſhewed in the laſt time. 2. Pet. 3, 13.2 Pet 3:13And in the latter epiſtle, the third chapter, he ſaith, that In thoſe daies there ſhall be new heauens, and a new earth. verſe. 2.Alſo Iohn, in his firſt epiſtle, and third chapter, writeth; When Chriſt ſhall appeere, then we ſhall be like vntounto him. Whereof it is gathered, that ſéeing Chriſt hath a bodie, and is riſen againe; we alſo ſhall riſe againe togither with our bodies. verſe. 12.In the 20. chapter of the Apocalypſe, we read; And I ſawe the dead, both great and ſmall, ſtand in the ſight of God, &c. verſe. 4.Alſo in the 21. chapter; And God ſhall wipe awaie all teares from their eies, and there ſhall be no more death, verſe. 14.&c. In the 22. chapter alſo; Bleſſed be they which keepe his commandements, that their power may be in the tree of life. Rom. 8, 11.Rom 8:11Paule in the eight chapter to the Romans; But if his ſpirit that raiſed vp Ieſus Chriſt from the dead, dwell in you, he that hath raiſed Ieſus Chriſt from the dead, will alſo quicken your mortall bodies, verſe 5.And in the ſixt chapter; For if we be planted with him to the ſimilitude of his death, euen ſo ſhall we be partakers of his reſurrection. verſe. 10.And in the 14. chapter; For we ſhall all appeere before the tribunall ſeat of Chriſt.

1. Cor. 15.1 Cor 15VntoUnto the Corinthians, the firſt epiſtle and 15. chapter, he intreating purpoſelie and diligentlie of this queſtion, in ſuch ſort confirmeth the reſurrection, that of his iudgement and meaning therein, it is not lawfull to doubt: I will not drawe out words from thence, bicauſe it ſhould be méet to recite the whole chapter. verſ. 13. &c.Howbeit, this I will rehearſe out of the ſixt chapter of the ſame epiſtle; Our bodie is not for fornication, but for the Lord, and the Lord for the bodie. And God hath alſo raiſed vp the Lord, and ſhall raiſe vsus vp by his power. And in the latter epiſtle, verſe. 1, &c.the fift chapter, mention is made of our habitation in heauen, Not being made with hands: and that we deſire to be clothed vponupon, and that while we be in this tabernacle, we ſigh, bicauſe we would not be vnclothed, but be clothed vponupon, that mortalitie might be ſwalowed vp of life. Further it is added, that All we ſhall appeere before the iudgement ſeat of Chriſt, that euerie one may receiue the things which are doone in his bodie, according to that he hath doone, whether it be good or euill. VntoUnto the Epheſians, verſe. 1.the ſecond chapter; When we were dead through ſinnes, he quickened vsus togither in Chriſt, and hath raiſed vsus vp togither with him, and made vsus to ſit in the heauenlie places, verſe. 10.&c. VntoUnto the Philippians, the third chapter; That I may knowe him, and the power of his reſurrection, and the fellowſhip of his afflictions, while I am made conformable vntounto his death, if I may by anie meanes attaine to the reſurrection of the dead. VntoUnto the Coloſſians, verſe. 12.the ſecond chapter; Ye being buried togither with him, by baptiſme, in whom ye are alſo raiſed togither with him, through the faith of the operation of God, which hath raiſed him vp from the dead. Likewiſe in the third chapter; verſe. 3.Your life is hidden with Chriſt in God: wherefore when Chriſt your life ſhall appeere, then ſhall you be made manifeſt with him in glorie. VntoUnto the Theſſalonians, the firſt epiſtle, the 4. verſe. 13.chapter, he admoniſheth them, that They ſhould not ſorrowe for them that are aſleepe, as others doo, which hauehave no hope: for if we beleeue that Ieſus died and roſe againe, euen ſo God will bring with him thoſe which ſleepe in Ieſus. And ſtrait after; Ibidem. 16.For the Lord himſelfe ſhall deſcend from heauen, with a ſhout, and with the voice of an archangell, and with the trumpet of God, and the dead in Chriſt ſhall riſe firſt. VntoUnto the Hebrues, the ſecond chapter; verſe. 14.That by death he might aboliſh him, who had power ouer death. In the ſame epiſtle, the eleuenth chapter: Ibidem. 19.when Abraham at the commandment of God would hauehave ſacrificed his ſonne Iſaac, of whom he had the promiſe of poſteritie; he conſidered with him ſelfe, that God was able euen to raiſe him vp from the dead, from whence alſo he reduced him, to be a figure of the reſurrection. Iude, verſe. 15.in his epiſtle, bringeth in Enoch for a teſtimonie, who was the ſeuenth from Adam, and ſaid; verſe. 2….Behold, the Lord commeth in thouſands of his ſaints, to giuegive iudgement againſt all men, and to reprooue all the wicked. And ſoone after; Looking for the merciemercy of our Lord Ieſus Chriſt, vntounto eternall life. Let it be ſufficient, that we hauehave brought theſe things out of the new teſtament: vntounto the which adde the article of the apoſtles Créed, wherin we confeſſe our ſelues to beléeue the reſurrection of the fleſh. Further, all thoſe places, wherein Chriſt is ſaid, that he ſhall be iudge of the quicke and the dead, hauehave relation vntounto this.

555 Now that we hauehave ſéene the ſignification of the word, and alſo the definition; and hauehave ſought, whether this reſurrection may be plainlie ſet foorth by naturall reaſons; and further, hauehave brought teſtimonies, Of the cauſes of the reſurrection. verſe. 4….as well of the old as new ſcriptures: now it foloweth, that we ſpeake ſomewhat of the cauſes thereof. It is the effect of faith, and it followeth iuſtification. Whervpon it is ſaid in the ſixt chapter of Iohn; He that beleeueth in me, hath life euerlaſting, and I will raiſe him vp at the laſt daie. So as God, by his power, is the efficient cauſe thereof. For which cauſe Chriſt ſaid vntounto the Saduces; Matt. 2…, 15.Matt 2:15Yee erre being ignorant of the ſcriptures, and of the power of God. And not onelie God the father himſelfe, but alſo the holie Ghoſt is cauſe of p. 357the reſurrection. For (as we hauehave alreadie ſaid) it is written in the epiſtle to the Romans; If the ſpirit of him, Rom. 8, 11.Rom 8:11which hath raiſed vp Chriſt from the dead, dwell in you, &c. Yea moreouer, the ſonne himſelfe, which is Chriſt Ieſus, is a cauſe of this reſurrection: for in the Goſpell of Iohn he ſaid; Iohn. 6, 40.John 6:40I will raiſe him vp at the laſt daie. And againe; Euen as the father raiſeth vp and quickeneth, Iohn. 5, 21.John 5:21euen ſo alſo the ſonne quickeneth, &c, Further; Ibidem 28.They which be in the graues, ſhall heare the voice of the ſonne of God, and ſhall come foorth, Iohn. 11, 25.John 11:25&c. In the eleuenth of Iohn; I am the reſurrection and the life. Moreouer, there is an argument taken hereof; that Chriſt, by his death tooke awaie ſinne, which was the cauſe of death. Verelie no man doubteth, but that the cauſe being remooued, the effect is taken awaie. In the firſt to the Corinthians, 1. Co. 15, 221 Cor 15:22the 15. chapter; In Adam all men are dead, in Chriſt all men ſhall be reuiued: & as by one man came death, ſo by one man came the reſurrection from the dead.

The finall cauſe of reſurrection is aſſigned to be, 2. Cor. 5, 10.2 Cor 5:10That the whole and entire man ſhould be iudged at the tribunall ſeate of God, and ſhould receiue rewards or puniſhments, according as he hath behaued himſelfe. But the angels, although they ſhall be miniſters of the reſurrection, yet can they be no cauſes. Among the cauſes of the reſurrection to come, the reſurrection alſo of Chriſt is numbered: for Paule, in the firſt to the Corinthians, verſe. 13.the 15. chapter, ſaith; If the dead riſe not againe, neither is Chriſt riſen againe: and if Chriſt be not riſen, our preaching is in vaine. But we may argue on the other ſide; Chriſt roſe againe; Therefore we alſo ſhall riſe againe. So then, the reſurrection of Chriſt ſéemeth to be the cauſe of our reſurrection; which indéed is to be granted: but yet not ſo, as that verie action, wherein Chriſt was raiſed vp, and which is now paſt, is the efficient cauſe that performeth or dooth anie thing, which ſhould bring foorth our reſurrection: but bicauſe the diuine power and might, which is in Chriſt, ſéeing he is God, is reteined ſtill, euen as he raiſed him vp from the dead, ſo will he alſo quicken vsus in due time. This we ſée come to paſſe in humane things. A ſimilitude.For he that is a white man, begetteth alſo a white ſonne: not that the colour it ſelfe can procreate, but that thoſe beginnings or cauſes, which wrought the begetter to be white, do make him alſo white, which is begotten by him. Euen ſo our reſurrection ſhall not be vnlike to the reſurrection of Chriſt. Further this muſt be noted, that the diuine actions, and heauenlie benefits, which are imploied vponupon men, be (as Damaſcenus ſaith) deriued vntounto vsus by the fleſh of Chriſt, which now ſhould be none at all, vnleſſe he had béene raiſed from the dead. Wherefore by this meanes, the reſurrection of Chriſt may be alſo called ours: bicauſe without that, we might not hauehave obteined ours. Againe, if we ſhould like philoſophers followe Plato, adiecting vntounto the foure kinds of cauſes an Idea [or paterne,] we might ſaie, that the reſurrection of Chriſt was the exemplar cauſe of our reſurrection. The finall cauſe of reſurrection is aſſigned to be, that The whole and entire man ſhould be iudged at the tribunall ſeate of God, and ſhould receiue rewards or puniſhments, according as he behaued himſelfe. And thus much of the cauſes.

656 It followeth, that we ſhould ſpeake of the properties and conditions of the bodies, Of the condition and propertie of bodies, when they ſhall riſe.which ſhall be raiſed vp. The Schoolemen called them indowments or qualities: neither can I diſallow of thoſe, which they hauehave reckoned; bicauſe I perceiue them to be gathered out of the holie ſcriptures. Howbeit, I thinke not that all the properties were gathered by them; neither yet may it be: for in this life we cannot hauehave experience of the glorie of the ſaints; but we ſhall then perfectlie and abſolutelie knowe it, when we ſhall come vntounto it. Immortalitie the firſt propertie.The firſt condition that commeth to my remembrance of the bleſſed, is immortalitie. And aſſuredlie, in the diuine ſcriptures, ſo often as there is mention of the life to come; the ſame is ſaid to be eternall, as being that, which ſhall hauehave no end. Paule ſaith; This mortall muſt put on hauehave immortalitie, 1. Co. 15, 531 Cor 15:53and this corruptible bodie muſt put on incorruption. And ſéeing the puniſhments & rewards, which ſhall be rendered, according to the nature of works, be ſempiternall; the ſubiect or nature, which ſhall be giuen them, muſt néeds be immortall alſo. Furthermore, ſéeing it is no doubt, but that Chriſt deſtroied ſinne and death; it remaineth, that the life of the ſaints ſhould be immortall. And in the ſixt chapter to the Romans it is written; verſe. 9.Chriſt riſing againe from the dead dieth no more; neither ſhall death hauehave anie more power ouer him. Beſides, in the firſt to the Corinthians, the 15. chapter; verſe. 50.Fleſh and bloud ſhall not inherit the kingdome of God. Yet muſt not theſe things be taken for the verie nature and ſubſtance of fleſh and bloud: f… they, which ſhall riſe againe, ſhall be wholie indued with theſe things. But the apoſtle hath reſpect vntounto corruption, vntounto the which fleſh and bloud in this life are ſubiect: wherfore he added; Ibidem. Incorruption.And corruption ſhall not inherit incorruption.

57 VponUpon this propertie followeth an other; namelie, that after reſurrection there ſhalbe no néed, either of meat, drinke, or of women: ſéeing men (as Chriſt taught) ſhalbe like vntounto angels. Matt. 22, 30Matt 22:30Wherefore, the Mahometiſts, and the Saracens are herein ſhamefullie deceiued; who beléeue, that after the reſurrection, the bleſſed ſort ſhall hauehave miniſtred vntounto them abundance of meat, p. 358ſtore of drinke, and a plentifull vſe of women: for ſo hath their Alcoran taught. Alcoran. Auicenna.Yet hath Auicenna in his Metaphyſicks, not vnwiſelie interpreted this, and ſaith; that Thoſe ſpéeches are metaphoricall, bicauſe (as he thinketh) the honeſt pleaſures of the life to come might not be expreſſed, (eſpeciallie vntounto ignorant men) otherwiſe than in termes of the vulgar delights, which be receiued in this world. Theſe things I ſaid were not vnwiſelie brought, bicauſe euen in the holie ſcriptures are found ſuch allegories or tranſlations. For we read in the twelfe of Luke; verſe. 37.Bleſſed be thoſe ſeruants, which the Lord ſhall find waking, for he will gird himſelfe about, and paſſing by, will miniſter vntounto them. And in the 22. chapter of the ſame euangeliſt, Luk. 22, 29.Luke 22:29it is written; I appoint vntounto you a kingdome, euen as my father hath appointed vntounto me, that ye ſhould eate and drinke at my table in my kingdome. Yea, and among our moſt ancient fathers, there were verie manie, which thought, that Chriſt, at his latter comming, ſhuld reigne togither with his ſaints for the ſpace of a thouſand yéeres, in ſingular delights, and great pleaſure. foreign.Theſe men be called by the Graecians, foreign, of the Latines Millenarij; Auguſtine.of whom Auguſtine ſpake at large in his ſecond booke De ciuitate Dei, and 20. chapter. Hereby they firſt tooke an occaſion of error; bicauſe Chriſt did eat and drinke togither with his apoſtles, after his reſurrection; ſecondlie, bicauſe the prophets doo ofttimes make mention of theſe things, when they propheſie of the laſt times. Moreouer, vntounto this purpoſe they wreſted a place out of the 20. chapter of the Apocalypſe: Apoc. 20, 6.Rev 20:6where there is mention made of thoſe thouſand yéeres. To confute this error of theirs: firſt we ſaie, that Chriſt, Why Chriſt did eat and drinke after his reſurrection.with his apoſtles, did eat and drinke, to the intent he might leaue a moſt teſtified truth of his humane nature, and not to ſerue neceſſitie. For he had an vncorruptible bodie, which was neither troubled with hunger, nor thirſt. Wherefore the meat and drinke which he vſed, turned not into the ſubſtance and quantitie of his bodie; but they departed, and were reſolued into their firſt matter. Whereby it may be vnderſtood, that there were certeine things, which Chriſt did after his reſurrection, to teſtifie the truth of his humane bodie; and ſome other, for the ſetting foorth of his glorie.

Tokens of Chriſts glorie. Luk. 24, 31.Luke 24:31Tokens of his glorie were theſe; that he vaniſhed awaie vponupon the ſudden, when he was ſéene, and was ſuddenlie preſent with his apoſtles; that he came in vntounto them, when the doores were ſhut; Iohn. 20, 29John 20:29and at the laſt, in that he aſcended vp into heauen. But on the other ſide, he ſhewed himſelfe ſtill to be verie man, when he offered himſelfe to be ſéene and handled, Ioh. 20, 27.John 20:27when he did eat and drinke togither with his apoſtles, when he aſcending vp into heauen, Acts. 1, 9.Acts 1:9was viſiblie ſeparated from them. And whereas the holie ſcriptures, as well in the prophets, as in the euangeliſts, make mention of meat and drinke: that (as we hauehave declared) is doone by an allegorie, and by metaphors and ſimilitudes well inough applied vntounto teaching. This we may ſhew by a teſtimonie of the booke of Prouerbs, Prou. 9, 2.Prov 9:2where wiſedome is deſcribed, which mingled hir wine, and prepared hir table. Which things can not be agreable vntounto wiſedome, whoſe nature is ſpirituall, and ſticketh in the minds of men: but vnderunder the name of meat and drinke, we vnderſtand the knowledge of God, the feruent louelove of heauenlie things, and the ioie that floweth out of the preſence of God. Theſe things (I ſaie) ſhall vntounto the elect be like moſt delicate meat and drinke.

And therefore, when as Marie ſat at the Lords féet, and was maruellouſlie refreſhed with his doctrine; ſhe was defended by Chriſt himſelfe, Luk. 10. 40.Luke 10:40when ſhe was accuſed by Martha, in reſpect that ſhe intermitted hir buſines of preparing things neceſſarie to liuelood: for he ſaid; Marie hath choſen the better part, which ſhall not be taken from hir. Touching the place of the Apocalypſe, Apoc. 20, ….Rev 20we muſt vnderſtand, that the reſurrection, whereby the ſaints ſhall reigne with Chriſt a thouſand yéeres; is not that, whereof we now intreat: but it is the regeneration, whereby we are iuſtified. And therefore it is there in expreſſe words added; And this is the firſt reſurrection. Neither dooth the thouſand yéeres note anie other time, than that, wherein we now remaine vnderunder the protection of Chriſt in his kingdome, which is the church. Neither is it anie doubt, but that the certeine and preſcribed number is there put for an infinit number. So as thoſe things belong not to the latter cōming of Chriſt, but vntounto the former. Which if thoſe ancient fathers had conſidered, they had not ſo fallen into error. Wherefore, in that mortall life, there ſhall néed neither bodilie food, neither yet procreation of children: for theſe things ſerue vntounto mortall life, but the other ſhall be immortall. And bicauſe there is nothing diminiſhed of the ſubſtance of bodies, there ſhall be no néed of that renewing which is made by meat and drinke. And bicauſe alſo none ſhall die, others ſhall not be ſubſtitute in their place by new procreation.

358 An other condition or qualitie they hauehave called light, and ſplendent brightnes: Phil. 3, 21.Phil 3:21whereof Paule to the Philippians ſaith; God will make our baſe bodie like to his glorious bodie. And a ſhew of this condition did Chriſt make, Matt. 17, ….Matt 17when he was tranſformed, where his face did ſhine like vntounto the ſunne. And in Matthew it is written; Matt. 13, 43.Matt 13:43The iuſt ſhall ſhine in the ſight of God like vntounto the ſunne. Dan. 12, 3Dan 12:3Neither did Daniel paſſe ouer this p. 359brightneſſe or cleareneſſe, as we hauehave alreadie heard. 1. Cor. 15, 431 Cor 15:43And Paule, in the firſt to the Corinthians, the 15. chap. ſaith; Now it is ſowen in ignominie, then it ſhall riſe againe in glorie. Moreouer, they thinke that this brightneſſe muſt be deriued vntounto the bodies of the bleſſed, from the ſoules, which ſhall ſée God: not as in a darke ſpéech, or in a glaſſe; but ſhall ſée him indéed as he is: by which ſight they ſhall receiue ſo great ioie and gladneſſe, as it ſhall flowe from thence to their bodie. Neither is it vnknowen to anie, that the mind and the ſpirit dooth exhilerat the countenance, and make the bodie chearefull. 4Beſides this, An agilitie of bodie.there is put an agilitie in the bodies of the bleſſed: for the bodie and members ſhalbe wholie ſubiected vntounto the ſoule, ſo as it ſhall neither contend nor ſtriue againſt it. Wherof Paule ſaid; 1. Co. 15, 431 Cor 15:43It is now ſowen in feeblenes, but then it ſhall riſe in power. Therefore in the booke of Wiſdome, Wiſd. 3, 7Wis 3:7the third chapter, it is read of the ſaints, that as ſparkes they ſhall runne through the réeds or ſtubble.

1. Theſ. 4, 171 Thess 4:17And Paule vntounto the Theſſalonians ſaith; We that ſhalbe found aliue, and the dead that be raiſed, ſhalbe caught vp to meet with Chriſt in the aire. This no doubt will be a great reioiſing, and nimble motion of our bodies, that we ſhall aſcend vntounto Chriſt through the aire. In this abilitie the bodie of Chriſt excelled, ſéeing it walked vponupon the waters, and gaue power vntounto Peter to doo ſhe like: and ſéeing Chriſt himſelfe was taken vp out of the earth into heauen. And héerein it conſiſteth, that the ſoule ſhall perfectlie gouerne the bodie, ſo as the weight and burden of the fleſh ſhalbe no hinderance vntounto it. This propertie in verie déed belongeth vntounto locall motion. Note the Vbiquiſts.Wherfore it is a woonder, that the Vbiquiſts admit this qualitie to be in the bodies of the bleſſed, (as they write in their bookes;) and yet doo affirme heauen to be euerie where: ſo that they will not attribute places certeine to the bodie of Chriſt, and to our bodies, when we ſhalbe bleſſed; as though locall motion may be without a place.

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

And to this purpoſe might be bent that ſaieng of Paule; It is ſowen a naturall bodie, 1. Co. 15, 49.1 Cor 15:49but it ſhall riſe againe a ſpirituall bodie. By which words he ment not, that the bodie ſhould be tranſformed into a ſpirit; but he taught, that the humane bodie (ſauing the nature thereof) ſhould, as much as may be, drawe vntounto the propertie of a ſpirit, as touching knowledge and affects. Theſe notable properties hauehave the ſchoolemen gathered, being confirmed by the holie ſcriptures. And yet hauehave they not declared all: 1. Cor. 2, 9.1 Cor 2:9for ſaith Paule to the Corinthians; The eie hath not ſeene, nor the eare hath not heard thoſe things, which God hath prepared for them that louelove him. Vbiquitie in no place attributed vntounto the bodie of Chriſt glorified.Neither muſt we leaue vntouched, that neither the holie ſcriptures, nor fathers, nor ſchoolemen, in anie place, hauehave attributed, either vntounto the fleſh of Chriſt being riſen, or to other ſaints, the gift of vbiquitie, or prerogatiue of no certeine place. Wherefore it is to be maruelled at, that this deuiſe ſo pleaſed certeine men of our age: yea and the ſchoolemen eſpeciallie. Thomas Aquinas ſaid, that it is héerby gathered; that bicauſe the conditions of bleſſed bodies doo atteine vntounto heauenlie properties, their habitation after this life is in the heauens; yea aboue the heauens.

7Furthermore, they diſpute concerning the age of them that ſhall riſe againe; and they affirme that the ſame ſhalbe of full growing, of ma…s ſtate, ripe and ſtrong. And héerevnto they wreſt that, which is read in the epiſtle to the Epheſians; Till we meet togither in the vnitie of faith, Ephe. 4, 13.Eph 4:13and acknowledging of the ſonne of God, vntounto a perfect man, and vntounto the meaſure of the age of the fulneſſe of Chriſt. But (by their leaue) the words of the apoſtle hauehave no relation to this purpoſe: for he intreated not there of the faſhioning again of bodies, but of the inſtauration of ſoules, as the words going before doo moſt plainelie declare. But as concerning a perfect age of them that riſe againe, I doo not diſagrée with them: but yet [I affirme the ſame] after another ſort. p. 360When God created the firſt men, he made them not either infants, or créeples, or elſe vnperfect, or deformed. And ſéeing the reſurrection is a certeine new creation or forming againe, it is méet that it ſhould be like the firſt. So that, as thoſe things, which GOD created, were verie good; that is, perfect in their kind: euen ſo ſhall the bodies, which by his power ſhall be repaired in the reſurrection, be perfect of nature.

What properties the bodies of the wicked ſhall hauehave in the reſurrection.60 But what ſhall we affirme of the properties and conditions of the wicked, when they ſhall riſe againe, as concerning their bodie? In verie déed they ſhall hauehave immortalitie, but other qualities of the godlie they ſhall not obteine. Naie rather, they ſhall be deformed with contrarie and plaine oppoſite qualities. They ſhall be altogither deſtitute of light and cléereneſſe: Matt. 22. 13.Matt 22:13for as Chriſt taught; They ſhall be commanded to be caſt into the vttermoſt darkneſſe. Neither ſhall they be without ſufferings: for they ſhalbe vexed with vnmeaſurable torments and gréefs. Mark. 9, 44.Mark 9:44There (ſaith the Lord) ſhall be weeping and gnaſhing of teeth, their woorme ſhall not die, and their fire ſhall not be extinguiſhed. Chéerfull alſo and nimble ſhall they not be, bicauſe they ſhall be caſt bound hand and foot into hell-fire. Neither (for the cauſe, which we hauehave now alledged) ſhall ſubtilitie happen vntounto them; forſomuch as they ſhall liue in teares and wéeping, in moſt groſſe affects, and in vehement deſires: euen as it is gathered by the euangelicall narration of the rich man & Lazarus. Luke. 16, 24.Luke 16:24Howbeit, among thoſe things that I hauehave ſpoken, this of ours muſt chéeflie be remembered: to wit, What ſubſtance the bodies riſing againe ſhall be of.that through this diuerſitie of qualities and cōditions, the ſubiect, that is, the ſubſtance of our bodies is not to be altered: for in anie wiſe the ſame bodie and the ſame fleſh is to be raiſed vp.

Origin.Neither muſt we giuegive eare to Origin, which thinketh; that onelie the bodie ſhall be reſtored, but not the fleſh. We muſt rather beléeue Chriſt, which ſaid, after he was riſen from the dead; Luk. 24, 39.Luke 24:39Feele and ſee, for a ſpirit hath no fleſh and bones, as ye ſee me hauehave. And if the ſame bodie ſhall riſe againe, the ſame fleſh and members ſhall alſo be reſtored. A place alſo ſhall be appointed for them: for theſe things cannot conſiſt without a place. But that the ſubiect ſhall be all one, Paule plainlie prooued, when he ſaid vntounto the Corinthians; 1. Co. 15, 531 Cor 15:53This corruptible muſt put on incorruption, and this mortall muſt put on immortalitie. The pronounce demonſtratiue [This] dooth plainlie declare the ſubſtance and verie humane nature of a bodie. Yea, but thou telleſt me, verſe. 13.that the ſame apoſtle, in the ſixt chapter of the ſame epiſtle ſaith; Meats are ordeined for the bellie, and the bellie for meats; but GOD ſhall deſtroie both it and them. It is alſo ſaid, that The bleſſed ſhalbe as the angels: Matt. 22, 30.Matt 22:30ſo as they ſhall neither marrie wiues, nor the women ſhall be married. To what purpoſe ſhall varietie of ſex be in the bleſſed, which riſe againe; to what vſe, or to what end? We anſwer, that indéed God, in the euerlaſting felicitie, will take awaie from them that be raiſed vp, the vſe and action of theſe parts: but not the ſubſtance and nature of them.

And being demanded why the things themſelues ſhall remaine ſtill, To what end ſhall remaine the parts of the bodie wherof ſhall be no vſe.the vſe and action being taken awaie: we anſwer, that therfore they ſhall remaine, bicauſe they belong to the wholeneſſe and perfection of an humane bodie. For if all theſe things ſhould be taken awaie, what part thereof would be remaining? Firſt, the throte ſhould be plucked out, the ſtomach, and all the bowels, whereby dregs hauehave their paſſage, and flowing humors are diſtilled. Further, it is méet, that thoſe parts, which we hauehave rightlie vſed, while we liued here, ſhould be benefited with reward togither with vsus. And ſéeing bleſſed men did honeſtlie and temperatelie vſe their throte, their taſte, and their bellie, and chaſtlie kept their inferiour parts; why ſhould they not receiue theſe parts, that they may be crowned togither with them?

61 Neither is it a firme conſequent; The vſe of certeine parts and members is taken awaie; Therefore they themſelues alſo muſt be taken awaie. It dooth not ſo come to paſſe in nature: An old barren woman, A ſimilitude.which can no more bring foorth children, or giuegive ſucke, is not therefore depriued of hir paps; nor yet of thoſe parts, which ſerued for procreation. Yea, and a valiant and noble emperour, which hath doone manie woorthie acts in battell, when he dieth, hath his armor, which ſometimes he ware, faſtened about his toombe; although he is not to vſe the ſame anie more afterward. And the ſhips, which ſomtimes bare awaie the victorie vponupon the ſea, albeit that men cannot vſe them anie more; yet doo they drawe them vp into docks, and will hauehave them preſerued there, for a perpetuall memorie of the things that were doone. Yea and Chriſt himſelfe alſo being riſen from the dead, brought againe with him the ſkars of his wounds: and ſaid vntounto Thomas, which doubted; Iohn. 20, 27John 20:27Put thy fingers here into my ſide, and into the holes of the nailes, and be not vnbeleeuing, but faithfull. The wounds had alreadie performed their part, for by them mankind was redéemed; and yet had he them after he was riſen from the dead; to the intent it might be perceiued, that it was the verie ſame bodie, which had ſuffered before. Exod. 3….…8 1. Kin. 19, 8.Exod 3:81 Kgs 19:8Elias alſo and Moſes, when they had faſted by the ſpace of fortie daies, had not in vaine their mouth, throte, and bellie; when as neuertheleſſe they vſed not them a long time.

62 But I returne to Origin, who thought, p. 361that the bodie ſhould riſe againe, but not the fleſh. But we in the Créed doo confeſſe not the reſurrectiō of the bodie, but of the fleſh. But this father, as we gather out of his booke foreign, ſaith; that There be two errors noted, as concerning the reſurrection. The firſt he maketh to be ours, which thinke, that fleſh, bloud, bones, and the verie ſame members, are to be receiued, when we ſhall be raiſed vp. For this he ſuppoſeth to be abſurd and fond, and ouer groſſe: bicauſe he thinketh, that it would followe thereof, that we ſhould eat, drinke, and marrie wiues againe. But how weake this argument is, we declared before, when wée ſhewed, that it is méet and conuenient, that without vſe and proper functions, theſe parts ſhall be receiued at the bleſſed reſurrection. Another error he maketh of certeine heretikes, which altogither denied the reſurrection of the dead, attributing eternall ſaluation to ſoules onelie: and of ſuch, as were bold to call the reſurrection of Chriſt, a fantaſticall reſurrection; as who ſhould ſaie, it were onelie ſhewed by an imagined viſion. Wherefore he, hauing ſet downe theſe two errors, as certeine extremities, pretended to allow of a certeine meane waie. He ſaid, that when the ſoule ſhall be ſeparated from the bodie, the foure principall things whereof the bodie conſiſteth, retire themſelues againe to their owne ſtore-houſes of nature: ſo as the fleſh goeth into the earth, the breath into the aire, the bloud and other humors into waters, the heat into heauen. Theſe he affirmeth, doo not periſh, when they come there; but are ſo mingled with thoſe elements, as they can be no more diſcerned or drawen awaie from thence.

Howbeit, he affirmeth, that the bodies ſhall riſe againe; and ſo riſe againe, as to euerie one ſhall be giuen his owne proper bodie, and not an other mans. The bodie of Peter (as he ſaith) ſhall be giuen to Peter; of Paule, to Paule: bicauſe it is not méet that ſinnes ſhould be puniſhed in a ſtrange bodie, and not in the ſame, by which they were committed. And after what maner this may be doone, he thus declareth. In ſéeds there is ingraffed by God a certeine nature and power of things, that it may drawe vntounto it all the matter that is to come, and the corporall ſubſtance of things which doo come from thence. Yet neuertheleſſe, in the ſéed of the trée are not ſéene the fruits, the flowers, the leaues, the branches, the barke, or the bodie: whereas otherwiſe, the nature & power of all theſe things hath being in the ſame. Euen ſo he iudgeth to be in the aſhes and matter that remaineth of our bodies. And he calleth that power by the Gréeke word foreign, or foreign: or (as Eraſmus corrected it in his ſcholies to Ieronymus) foreign, that is, A preſeruing place, or ſéed-ſtore of the dead. And this he ſaith ſhall at the time of the laſt iudgement, ſhoot foorth and bud out humane bodies; but not fleſh, bones, and bloud, leaſt in heauen we ſhould hauehave néed of meat and drinke, of mariages, barbers, and of handkerchers to wipe awaie the vncleanlines of the noſe.

And when he denieth that the fleſh ſhall returne, he abuſeth the words of Paule, wherein he ſaith; Rom. 8, 8.Rom 8:8that They which be in the fleſh cannot pleaſe God. For the apoſtle, [By fleſh] meant not in that place ſubſtance and nature: but corruption, viciouſneſſe, and lewdneſſe. Euen as in the booke of Geneſis, GOD ſaid; Gen. 6, 3.Gen 6:3My ſpirit ſhall not reſt vponupon theſe men, bicauſe they be fleſh. And by Paule it is written; Rom. 8, 9.Rom 8:9But ye be not in the fleſh, but in the ſpirit, if the ſpirit of Chriſt dwell in you. Wherefore Origin iudged, that the bodie of them that riſe againe, ſhall be Homogenium; that is, of one and the ſame nature. Now (ſaith he) we ſée with eies, we heare with eares, and we go with féet: but then we ſhall ſée, heare, and go with that whole bodie. He moreouer abuſeth the words of the ſame Paule vntounto the Philippians, when he ſaid of Ieſus Chriſt, foreign, that is; Phil. 3, 21.Phil 3:21He ſhall tranſfigure the bodie of our humilitie. For this he alſo vnderſtandeth to be ſpoken of the nature & ſubſtance of our bodie; whereas it reſpecteth onelie the changing of qualities and conditions. For the Gréeke word foreign, from whence that verbe is deriued, belongeth to the predicament of qualitie: and ſo doth foreign, which ſignifieth, Forme or Shape, whereof is deriued foreign, that is to ſaie, Conformed. Theſe things if Origin had weied, he had not ſo foulie fallen, as to ſaie, that the bodies of them that riſe againe, ſhall be airie or elementall, ſo as they ſhould not be ſubiect, either to ſéeing, or féeling; but ſhall be inuiſible, and vnpalpable. Yet did he leaue them a place: for he ſaid, that they ſhould not be remooued, according to the varietie of places: where in the meane time, they which confeſſe, that fleſh and bones ſhall be reſtored againe vntounto vsus, doo take awaie place from them.

But I returne to Origin, who teacheth, that indéed the bodies ſhall riſe againe, but not the fleſh. But theſe are diſtinguiſhed, A diſtinction of the fleſh from the bodie.as the generall and the ſpeciall kind: for euerie fleſh is a bodie, but euerie bodie is not fleſh. For fleſh is that whith conſiſteth of bloud, and veines, and ſkin, and alſo of bones and ſinews. But of bodies, ſome be airie or elementall; ſuch as Plato aſſigned to certeine ſpirits, & vntounto our ſoules, wherein, as in a certeine chariot, they ſhould be caried, and ioined to the outward bodie, which is the more groſſe and more earthie. And thoſe bodies, which he imagined to be on this ſort, might not be either felt or perceiued. There be alſo p. 362other bodies, which may both be ſéene, and felt; when as yet they be no fleſh: as is a wall, and wood, which be ſenſible bodies, and yet no fleſh. So as the bodie, which is the generall word, is drawen by the fleſh into a ſpeciall kind. Which is prooued by the words of Paule vntounto the Coloſſians, Col. 1, 21.Col 1:21who ſaith; When ye were ſtrangers from Chriſt, and enimies by cogitation in euil works, hath he yet now reconciled in the bodie of his fleſh, Col. 2, 11.Col 2:11through death. And in the ſame epiſtle; With circumciſion made without hands, by putting off the bodie of fleſh, ſubiect to ſinne. This was the opinion of Origin, out of the booke foreign, as Ierom reporteth in his epiſtle againſt Iohn biſhop of Ieruſalem.

Origins error.63 He greatlie erred in manie things concerning this matter. Firſt, he fondlie reaſoneth of that ſéed-ſtore of dead men, remaining after death in the aſhes of them that be departed. For what néed is it to appoint an originall of the reſurrection in the matter of our bodie? The action of raiſing vp from the dead, is all wholie in God: neither are there anie powers of the bodie, whereby it ſhould ſpring vp againe. And to note this by the waie: A rule. The fathers muſt be warilie read.ſome of the ancient fathers muſt be read verie circumſpectlie; bicauſe they ſéeme to attribute vntounto the Euchariſt, that which Origin hath aſſigned to reaſon, and to a power ingraffed in the bodies, which is not extinguiſhed in them that be dead. Of this matter did Irenaeus in his 4. Irenaeus. Iuſtinus,booke, and Iuſtinus in his apologie vntounto Antonius the emperor write, and ſaid that our bodies, when they hauehave receiued the Euchariſt, Whether the Euchariſt profit vntounto the reſurrection.are no more mortall, bicauſe that ſacrament is become vntounto our bodies a preſeruer vntounto life euerlaſting. If theſe things ſhould properlie & abſolutelie be vnderſtood, as they ſéeme to be at the firſt ſight (as though they ſhould teach, that the bodie and bloud of Chriſt paſſeth into the true nouriſhment of bodies, and ſo in them to be the beginning of the reſurrection) the opinion would be verie abſurd.

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

64 Herein moreouer Origin erred, Corpus homogen….in iudging that the bodie, which he acknowledgeth in the reſurrection, ſhall be of one and the ſame nature: ſo as the whole ſhall ſée, the whole ſhall heare, and the whole ſhall go; as though it ſhall not hauehave eies, eares, and féet, diſtinct one from another. Furthermore, Matt. 17, 2.Matt 17:2Chriſt in his tranſfiguration, when he gaue to his apoſtles a patterne of bleſſed bodies, was not ſo changed, as that he went into a round figure, as be the bodies of the ſunne, moone, and ſtarres. His face remained ſeuerall from the reſt of his parts: for the euangeliſt writeth, Luk. 24, 43. What maner of bodie Chriſt had after his reſurrection.Luke 24:43that His face did ſhine like the ſunne. Furthermore, when as after his reſurrection he did eat and drinke togither with them, I iudge he did it with his téeth, mouth, throte, and bellie; not with his féet, or the ſkull of his head. Alſo he talked with them, and that no doubt with his toong and mouth; not with his knées and legs. Beſides, it is ſaid in plaine termes, Iohn. 10, 10.John 10:10that he ſhewed his ſide that was pierſed vponupon the croſſe; wherefore he had the ſame diſtinguiſhed from the other parts of his bodie. So as theſe members were either members in verie déed, or elſe counterfeit members and deluſions. If they were verie members, let theſe men agrée, that bodies with their ſeuerall members, ſhall be reſtored in the reſurrection. But if they were deluſions and counterfeit things, the truth of the reſurrection is ill prooued by a lie.

But they will ſaie, that theſe were certeine prerogatiues belonging vntounto Chriſt; bicauſe he was not, as we be, conceiued of mans ſéed; but by the helpe of the holie Ghoſt was faſhioned in the virgins wombe. Howbeit, for my part, I take the reſurrection of Chriſt to be the image and ſimilitude of our reſurrection: ſo that if to him were reſtored his owne proper parts, they ſhall alſo be reſtored vntounto vsus. But they adde, that theſe things were doon of the Lord, with his apoſtles by a certeine diſpenſatiō; when he was raiſed vp from death vntounto life: otherwiſe he ſhewed the condition of his bodie to be airie and ſpirituall, Luke. 24. 16 Ibidem. 3…Luke 24:16when as he ſo delt wiſh his apoſtles as they knew him not; and vaniſhed not out of their ſight, in ſuch ſort as he became inuiſible: as alſo, when he entred in vntounto them, the doores being ſhut. But the apoſtles knew him not, in reſpect that he himſelfe was inuiſible, or that he wanted fleſh and hands: but becauſe (as ſaith the euangeliſt) their eies were holden, Ibidem 16.that they ſhould not know him. Wherefore, when as they p. 363knew him afterward, he writeth, that their eies were opened; to the intent we ſhould knowe their eies to be letted, and no diuerſitie to be in the bodie of the Lord. Further, he withdrew himſelfe vponupon the ſudden from their eies, neither did they ſée him anie more; bicauſe their eies were let, that they ſhould not perceiue his departing.

Apollonius the coniurer vaniſhed awaie before Homitian.Apollonius Tyanaeus, when he was in the councell before Domitian, was ſuddenlie taken from among them, neither did he appéere anie more: not that his bodie was made inuiſible, or vaniſhed into aire; but bicauſe the eies of them that were preſent, were held by the coniuring of diuels, that they could not ſée him while he was yet preſent, or when he went awaie. Therefore that which was doone by diueliſh ſorceries, about the bodie of a prophane man, ſhall we denie vntounto the bodie of Chriſt, in whom was preſent the perfect Godhead? Iohn. 20, 19John 20:19Alſo, the argument as touching the doores is weake: for it might be that he came in vntounto the apoſtles, by the houſe top, or in at the windowes, when as the gates were lockt. And perhaps at his comming, the doores gaue place, and made paſſage for him. But what néedeth much ſpeach? Ezech. 37, 7Ezek 37:7Ezechiel making mention of the reſurrection of the dead, ſpeketh nothing of an airie or elementall bodie, but he ſaith that the bones came vntounto bones, and euerie one to his owne ioint; that they were iointed togither with ſinewes, couered with fleſh, and ſkinne put therevpon; and that at the laſt, they ſtood vpright vponupon their féete. And ſo the prophet deſcribeth bodies, euen as he knew that it would come to paſſe at the reſurrection. And Iob ſaith; Iob. 19, 26.Job 19:26In my fleſh I ſhall ſee God, with theſe eies of mine, neither ſhall I be another, but as touching ſubſtance, the verie ſame that I now am. Theſe things are ſo manifeſt, as they hauehave no néed to be explained.

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

Verelie the grounds of nature are not to be new made, except it be when they withſtand the word of God. But theſe things which I hauehave declared, are not repugnant therevnto. Séeing then they cannot ſhew it to be otherwiſe had in the holie ſcriptures, let them ceaſe without them to obtrude vntounto vsus articles of faith, That Chriſt his bodie riſen from the dead, was in a place.which are not lawfull to be coined without the word of God. But we will followe the teaching of the holie ſcriptures, which whereſoeuer they ſpeake of the bodie of Chriſt, doo euerie where attribute a place vntounto him: ſometime ſaieng, that he was in Galile: otherwhile at Ieruſalem: Iohn. 2, 1. 13. 14. Ioh. 12, 1.John 2:1John 2:13John 2:14John 12:1now and then in Bethania, or in the temple, or in the houſe of Simon. And they ſo aſſigne him a certeine place, as they may exclude him from an other: for he himſelfe ſaith, Matt. 26, 6.Matt 26:6when he went to raiſe vp Lazarus; He is dead, & I am glad that I was not there. Whereby he teſtifieth himſelfe to be ſo in the waie, Iohn. 11, 15John 11:15as he was not at that time in Bethania. And the angell (to the intent he might ſhew him to be departed out of the ſepulchre) ſaid vntounto the women; He is riſen, he is not here. Matt. 28, 6,Matt 28:6Thus he ſo went from thence, as he was not there preſent. After this maner dooth Chriſt ſpeake, and the angell teſtifie. So as the humane nature of Chriſt was comprehended in a place, and was no where elſe.

But they will ſaie; What maner of argument is taken from the power to the act.When we aſke the …eſtion concerning power, thou anſwereſt vsus as touching the fact. Herevnto ſaie I, that that power, which is not ſhewed to hauehave at anie time broke out into act, is no hindrance to anie purpoſe. Againe, I returne to the firſt demand, and I require, that they will ſhew me by the word of God, how this can be; namelie, that a humane bodie is without place, and that it is togither in diuerſe places: but ſéeing they can not doo this, let them ceaſe to affirme, and to ſet it foorth as a thing neceſſarie to be beléeued. I know they will ſaie, that it is written and affirmed by Chriſt, as touching the wine and bread p. 364of the ſupper; Matt. 26, 26. and .28.Matt 26:26Matt 26:28This is my bodie, and this is my bloud. But theſe words are farre otherwiſe vnderſtood, and expounded by the wiſer ſort, than they vnderſtand them: wherefore, a firme and certeine argument is not taken from a place diuerſlie expounded. And this perhaps alſo they will obiect; Luke. 1, 37.Luke 1:37There is nothing vnpoſſible vntounto God. I knowe that ſo it is written: howbeit, that ſentence muſt not be admitted without all exception. 2. Tim. 2, 13.2 Tim 2:13For Paule excepted, when he ſaid; that God is ſo true, as he cannot denie himſelfe. And the fathers excepted manie other things. And it is commonlie ſaid in the ſchooles; that Whatſoeuer things doo include contradiction among themſelues, cannot be doone by God. Furthermore, The Heretiks arguments from the power of God.the Heretiks abuſed that ſaieng, who being reprooued by the Catholiks, that they affirmed abſurd and vnpoſſible things; anſwered, that With God all things are poſſible. Paulus Samoſatenus, which denied the diſtinction of perſons, and affirmed the father to be the ſame that is the ſonne: and being vrged by vsus, that it is vnpoſſible that anie ſhould beget himſelfe, granted the ſame to be vnpoſſible, as touching vsus, but that with God althings may be.

The place and the bodie according to the ſcriptures, are ioined togither.66 But I retire my ſelfe to the ſcripture, which acknowledgeth ſo great a coniunction betwéene a place and a bodie comprehended therein; as the place being taken awaie, it vtterlie forbiddeth the thing placed, to be; which reaſon would not be firme, but altogither féeble, if it were lawfull for a bodie to be without a place: for it might not be prooued, that it hath no being, if the place be vtterlie taken awaie. In Iob, the ſeuenth chapter, verſe. 10.when as the prophet would ſhew, that man after death hath no being, ſaith; His place ſhall not knowe him: that is to ſaie; He ſhall not be. verſe. 9.And in the 20. chapter it is written of the taking awaie of the wicked out of life; The place ſhall not behold him: that is to ſaie, He ſhall not be. verſe. 36.And Dauid, in the 37. pſalme, expreſſed the ſame more plainlie, ſaieng; Yet a little while, and the wicked ſhall not be: thou ſhalt ſeeke his place, and he ſhall not be found. Thus therefore dooth the ſcripture ſpeake. Wherevpon Auguſtine, whom theſe men with ſo great impudencie refuſe, is not to be accuſed, when he wrote concerning bodies; that If they be no where, they be not at all. For he did not learne that forme of ſpeaking onelie of Ariſtotle, or of naturall philoſophie; but of the phraſes of the holie ſcripture.

The places alſo ſhalbe in the life to come.Neither is there anie reaſon, whie theſe men ſhould imagine, that theſe ſaiengs belong onelie vntounto this life, and to the preſent ſtate we be in; ſéeing places doo alſo perteine vntounto the euerlaſting felicitie, in the kingdome of God. For Chriſt ſaid to his diſciples, Iohn. 14, 2. Iohn. 17, 24.John 14when he aduertiſed them of his departure; I go to prepare a place for you. And againe; I will that where I am, there my miniſter ſhould be. And in the Apocalypſe we are taught; Apoc. 14, 4Rev 14:4that The companie of the elect doo followe the lambe whither ſoeuer he ſhall go. But locall motion cannot be without place. And that one bodie cannot be in manie places at one time, the fathers did ſo well know, That one bodie cannot be in manie places at once.as they would not attribute that vntounto angels. Yea and they prooued therby, that the holie Ghoſt is God, bicauſe he was togither at one time in manie places, which (as they declare) cannot agrée to anie creature. And to this opinion did Baſil, in his tretiſe De ſpiritu ſancto, Didymus, Cyrillus, Theodoretus, and manie others condeſcend. But the ſcripture dooth confeſſe the verie ſame of the bodie of Chriſt: for Peter, in the Acts ſaid, Acts. 3, 21.Acts 3:21that Heauen muſt conteine him, ſo long as, or vntill all things be reſtored. There is a great efficacie, and a great weight of ſignification in the aduerbe of time [Vntill] or [So long as.] For it is ſhewed, that the bodie of Chriſt ſhall ſo be in heauen, as in the meane time his preſence ſhalbe excluded from our places. There might perhaps be other things brought; but theſe I iudge ſufficient for prouing of theſe properties in the bodies of them that riſe againe; whereof I hauehave hitherto treated.

767 Now laſtlie we muſt confute thoſe arguments, which were obiected at the beginning; as though they ſhould make againſt the reſurrection of the dead. 1Firſt it was ſaid, that by the iudgment of Porphyrius, ſoules, for obteining of the chéefe felicitie (which conſiſteth in the knowledge of diuine things) ſhould eſchew all bodies; bicauſe thoſe trouble and let the mind, that it cannot applie it ſelfe vntounto heauenlie things. Yea and he ſéemeth for this cauſe to hauehave forſaken Plato, who affirmed a returne of ſoules to their former bodies. Héere we anſwer, that this Philoſopher had reſpect to humane bodies: not as they were inſtituted at the beginning; but as they be now infected and corrupted. And indéed, ſo good is God, as at the beginning he gaue nothing vntounto men that was euill, or that might hinder felicitie; He ſawe althings that he had made, and they were verie good. Gen. 1, 31.Gen 1:31And it is a ridiculous deuiſe (I will not ſaie a wicked) to affirme foreign, to be ſaid as it were foreign, that is, a bodie as it were a ſepulchre; bicauſe it is as it were the ſepulchre of our ſoules. The bodie was made to be a help not a detriment vntounto man.GOD made the nature of man to be bodilie, bicauſe it might be holpen by the bodie; not to receiue detriment thereby. This if it did afterward in ſome part procure, it muſt not be aſcribed vntounto God; but vntounto ſinne. Neither yet in the meane time is it altogither vnprofitable, while we be conuerſant in theſe calamities, if a man by faith vſe the ſame well. Wherevnto adde, that it ſhall be reſtored vntounto vsus ſo corrected and amended in the bleſſed reſurrection, and ſo furniſhed with excellent conditions and qualities; as it p. 365ſhall not diminiſh the deſired felicitie, but it ſhall rather augment the ſame.

There was an other argument; namelie, that after death the parts of our bodie are ſo reſolued into elements, from whence it is taken, and ſo mingled with them; as thence foorth it can be no more diſſeuered and brought foorth. But this is to iudge ouer meanlie and baſelie of the power of God, when we will not attribute as much vntounto him; as we grant vntounto the indeuours of men in this life. A ſimilitude.If water be mingled with wine, there be ſuch men, as can diſſeuer the one from the other againe. Further, goldſmiths and finers of mettalles can reſolue into their parts, thoſe lumps, which are mixed togither of gold, ſiluer, braſſe, and ſtéele. Neither dooth there want ſuch, as can of euerie drie and hard thing preſſe out oile, or liquid fatneſſe. And ſhall not God (who is declared to be omnipotent, and could create the world of nothing) be able to drawe humane bodies out of the aſhes againe? And therefore it is written in the Apocalypſe, the twentie chapter; Apoc. 20, 13Rev 20:13And the ſea gaue vp hir dead, which were in hir; and death and hell deliuered vp the dead, which were in them, &c.

368 But it may be (ſaie they) that humane fleſh ſhould be deuoured either of fiſhes, or of birds, the which afterward may become the food of men, and be conuerted into the fleſh of another man. What is to be iudged of them, which are conſumed of fiſhes and birds.Herevnto we anſwer, that certeinlie the duſt and aſhes are raiſed vp, not as they were the ſubſtances of fiſhes or of birds; but as they were of a man firſt cōſumed by them. Neither ſhall the latter man (which fed of thoſe fiſhes and birds, and turned them into his owne fleſh) be raiſed vp with the augmentation or matter of the other man, which went before him. The verie which anſwer may be made concerning the Anthropophagi. Certeine men which liue by the eating of mans fleſh.And that the matter may be the more plainelie knowne; we muſt vnderſtand, that in the nature of things, there is no néed about the kéeping ſtill of the ſubſtance of one and the ſelfe-ſame bodie, that all things, which were in it, ſhould perpetuallie remaine in the ſame. For the matter of our bodie dooth continuallie ſhed and fall awaie; the heares and nailes doo ſhed, and are clipped; manie things flowe out by the mouth, by the noſtrils, and by other excrementall parts: further, the naturall heate dooth alwaie ſpend the vitall moiſture; and the ſubſtance, which floweth out, is repaired againe by new eating and drinking: and this is doone euerie houre, and yet doo not the bodies ceaſe to be the ſame in number. Which alſo we ſée come to paſſe in trées, A ſimilitude.whoſe fruits are gathered, whoſe leaues fall, and whoſe branches are each yéere ſhred; when as yet the ſame trées doo remaine verie long the ſame in number. So that if the whole matter togither ſhould be taken awaie, that vnitie might not be appointed: but bicauſe the matter auoideth by parts, and that the new matter, which is gathered by meate & drinke, is ioined to thoſe that were before; therfore vnitie is reteined, eſpeciallie where one and the ſelfe-ſame forme endureth, and is preſerued.

Séeing therefore vntounto the truth and vnitie of a bodie, there is no neceſſitie, that all things, which paſſed through the ſame, ſhould be in it; it may be that GOD dooth not laie vp in the reſurrection, for ſuch as were conſumed by the Anthropophagi, the fleſh of thoſe, which did eate them; but that he will reſtore other things, which at ſundrie times flowed from their bodie. And if perhaps anie thing ſhould be wanting, he will ſupplie it by his power: euen as an addition of fleſh was giuen to the rib of Adam, Gen. 1, 11.Gen 1:11when Eue was formed thereof. But if a man will ſaie, that it may happen, that the Anthropophagi did not féed of anie other thing than mans fleſh: we ſaie that this is to ſmall purpoſe, ſéeing they hauehave alſo other brute beaſts, which they féed of. They doo alſo vſe milke, and the graines called millet, and panicke, and ſuch other like meats. Wherfore the ſubſtance to ſome ſhall be all one, that it was in others, & it ſhall be diminiſhed, which was too much. 4There was brought another reaſon; If there be a reſurrection to come, there had béene no néed of new generation; But the ſame (as we ſée) is continued, Gen. 1, 28. Gen. 17.Gen 1:28Gen 17and God commanded it as well before the floud, as after. But they, which reaſon after this ſort, Generation ſhall hauehave an end.ought to conſider of two things. Firſt, that procreation endureth to the end of the world: but that it is to take place no more after that time. Further, when generation was commanded, there was no condition added, that it ſhould be perpetuall. Wherefore the argument is moſt weake: for it is taken from the nature of things preſent, wheras this ſtate of ours is ſometimes vtterlie to be changed.

569 Beſides this, it was ſaid, that In death the eſſentiall beginnings of man are deſtroied: That the eſſentall beginnings periſh not by death.and not the bodie alone, but the inferiour parts alſo of the mind. For the powers of the ſenſes; namelie, of feruent deſiring and being angrie, doo periſh as doo thoſe, which ſerue vntounto nouriſhment and procreation. We anſwer; that the vſe indéed of theſe things dooth ſurc…aſe by death, but that the powers themſelues are not extinguiſhed, but be kept whole in the ſoule, which is ſeuered from the bodie: ſo that when the bodie ſhall be reſtored therevnto, the exerciſe of them ſhall be reſtored alſo, except that which declareth it ſelfe to belong either to procreation, or nouriſhment of the bodie in this life. 6Furthermore, it was obiected; that One and the ſame vnitie of bodie cannot be preſerued, when as the life or continuance thereof ſhall be broken off. For the p. 366being, wherein we be, conſiſteth in a certeine ſucceſſion, or continuation of life. And indéed we ſée, that walking, when it is broken off, if it be afterward renewed, is not one and the ſame in number. And it was added, that in augmentation, the ſame thing happeneth as touching other qualities. A ſimilitude.For health being diſcontinued by reaſon of ſickneſſe, when the ſicke man is reſtored, health indéed returneth; but it is not the ſame in number: for as well the old things brought foorth, as the new, are diuerſe. Herevnto we ſaie, that this indéed is true, and altogither taketh place in thoſe efficient cauſes, in which the action, or thing it ſelfe brought foorth, is diſtinguiſhed from the efficient cauſe: as it commeth to paſſe in all cauſes created. But the reſurrection is the worke of God, wherein the action is not diuided from the nature and ſubſtance of the agent it ſelfe. 7And laſtlie, whereas it was alledged, that the heape of thoſe things, which paſſed & fell from the bodie, ſhould be monſtrous; and that if all things ſhould be reſtored at the reſurrection, mens bodies ſhould be of excéeding greatnes: but if on the other ſide, all things ſhall not be laid vp in ſtore; what reaſon can be aſſigned, whie ſome parts ſhould be reſtored more than other ſome? Not all things, which hauehave paſt from our bodie, ſhall be reſtored at the reſurrection.I anſwer; It hath béene alreadie ſaid, that not all things which be caſt foorth of our bodies, ſhall be receiued when we riſe againe: but onelie thoſe things, which make to a iuſt and conuenient quantitie. But whie rather one ſort than an other are kept in ſtore, we muſt commit it to the iudgement of God, who diſpoſeth all things with ſingular wiſedome.

170 Now it reſteth, that we dilate of thoſe places, which in the holie ſcriptures ſéeme at the firſt ſight to be againſt the reſurrection. In the 78. verſe. 39.pſalme it is written; And he remembred that they were but fleſh, their ſpirit or breath departing awaie, and not returning againe. For the expoſition of this place, the ſcope muſt firſt be conſidered; namelie, that God was led to take merciemercy of his people, bicauſe their infirmitie was knowen vntounto him. So as, bicauſe of their frailtie and féebleneſſe, therefore had he merciemercy vponupon them, and ſcattered them not abroad with one onelie ſtripe. Sometime the ſpirit is ſaid to be againſt the fleſh, in reſpect that the fleſh is ſaid to be weake, and the ſpirit ſtrong and valiant. So ſaid Chriſt vntounto his apoſtles, when as they ſlept, Matt. 26, 41Matt 26:41while he was in praieng; The ſpirit indeed is readie, but the fleſh is fraile. And Eſaie in the third chapter, Eſai. 31, 3.Isa 31:3deſcribing the weakneſſe of Aegypt, ſaith; Aegypt is fleſh, and not ſpirit: that is; It ſtaggereth with féebleneſſe, Sometime the fleſh & the ſpirit taken both for one thing.it ſtandeth not firme and ſtrong. But ſometime the fleſh and ſpirit are taken both for one thing, and both betoken infirmitie; euen as in this place: where the ſame thing is repeated in the latter clauſe, which is ſpoken in the former. In this place therefore, the ſpirit is not ment to be the ſoule of man, or the diuine inſpiration; but the breath, blaſt, and wind, A ſimilitude.which being gone and paſt, periſh, and are reſtored no more. When the life of man is finiſhed, we begin not againe at the originall; neither doo we bud foorth as trées and herbes cut downe: but we lie in the duſt, not returning vntounto our former ſtate.

When I ſaie, that after death men be not like vntounto herbes, I am not againſt Dauid, who ſaith in the 103. pſalme; verſe. 14.He knoweth his workmanſhip, he remembreth that we are but duſt. The daies of man are as graſſe, and as the flouriſhing flower of the field; the wind commeth ouer him, and he is withered, and his place hath knowen him no more. Wherein man is like and vnlike vntounto the graſſe.Herein ſtandeth the ſimilitude, that the ſudden and vnexpected deſtruction of flouriſhing man, may be perceiued: but in this is the ſimilitude taken awaie, that men doo not ſpring foorth anew, like vntounto plants and herbes. There is ſhewed moreouer, that there is nothing found in man to prouoke God vntounto merciemercy, but miſerie. But if ſpirit be taken for the ſoule; then we will ſaie, that the prophet dooth weigh of man, and conſider of him according to his owne nature and ſtrength; and trulie pronounceth, that his ſpirit dooth ſo depart, as it returneth not. For the bleſſed reſurrection is a miracle, & not a worke of nature. This ſcripture ſpeaketh not of man, according to thoſe things which he ſhall receiue, through the bountifulneſſe and power of God; but according to the faculties and ſtrength, which it hath by nature.

2Alſo it is written in the booke of Wiſedome, the 15. chapter; verſe. 8.His ſpirit ſhall go foorth of him, and it ſhall not returne againe. And no man doubtleſſe hath brought with him from his mothers wombe, or from the originals of nature, the power to riſe againe. Indéed our ſoule hath a being after death, but it hath no power of it ſelfe to returne vntounto the bodie which it had. Naie rather, if God ſhould remooue from it his preſeruing power, it would fall to vtter ruine. This is the common and receiued expoſition of this place. Howbeit, there is an other ſenſe, which commeth to my remembrance, no leſſe profitable than both the former. When the Iſraelites were preſſed with aduerſitie in the deſert, and were for iuſt cauſes puniſhed by God; they cried vntounto him, that they might be deliuered: but this they did verie vnperfectlie, which was not hidden from God. Yet neuertheleſſe, he had merciemercy vponupon them; bicauſe they were fleſh, that is, of a corrupted nature: and for this cauſe they oftentimes fell againe into the ſame ſinnes. p. 367Alſo their ſpirit, that is, their earneſt motion of praieng and inuocating of the true God IEHOVA, was not ſtedfaſt in them; but in a maner paſſed by them, and returned not, ſéeing they fell againe to idolatrie, after the deliuerance obteined. Wherfore theſe were Chronij, that is, Temporizers: as we read in the parable of the ſéed in the eight of Luke.verſe. 13.

371 In the 115. pſalme, verſe. 16.it is written; The heauen of heauens is the Lords, but the earth hath he giuen to the children of men. Wherevpon ſome doo gather, that men are ſo become bound to the earth, as heauen dooth not belong to them. But they are farre deceiued: for from thence is drawne aboundantlie, the goodneſſe of God, which hath no néed of earthlie commodities, neither hath it anie maner of néed of worldlie wealth; and yet did it bring foorth the whole world, howbeit vntounto the vſe and commoditie of men. But that God hath no néed of thoſe good things, héereby it is prooued; that he dwelleth in the heauens, whither theſe things aſcend not; and where they cannot growe. Neither yet did the prophet ſo affirme God to be ſetled in heauen, The eſſence and power of God is euerie whereas he denieth him to be euerie where: for the eſſence and power of God is in all places. But he is peculiarlie ſaid to dwell in heauen; bicauſe his preſence is there ment to be more famous, How God is ſaid to be in heauen.more mightie, and more effectuall: as well for the ſplendent and ample light, for the conſtant motion of the circles, and procéeding therof in excellent order, and for the ſundrie and manifold influences; as alſo, bicauſe from the parts aboue we hauehave winds, clouds, raine, haile, lightnings, thunder, &c. Neither dooth the prophet vtterlie exclude men from heauen, as though they ſhould neuer come thither: for thither they ſhall come, which hauehave liued godlie; but that muſt be at their time appointed. So as the Pſalmiſt ſpeaketh of the time of this life, as the ſtate of things now ſtand.

But preſumptuous men hauehave ſometimes abuſed the words of Dauid; ſo that ſome hauehave thought, that it ſhould be lawfull for them to doo anie thing vponupon the earth, to robbe and ſlaie, to turne all vpſide downe, as though God dooth not marke theſe things, as he that onelie dwelleth in heauen, and walking about the limits of heauen, taketh no care of our dooings. Againe, others hauehave ſo wickedlie wreſted theſe words; that ſéeing God hath heauen to himſelfe, and hath giuen the earth vntounto the children of men, there is no cauſe whie we ſhould aſpire to heauen; but rather that euerie man prouide for himſelfe, (as manie parts of the earth as he can get. Of this mind they ſéeme to be, which couple field to field, and houſe to houſe; ſo as they ſcarſelie ſuffer a foot of land to be poſſeſſed by others. Further, the prophet procéedeth, and ſaith; The dead ſhall not praiſe the Lord, Ibidem. 17. That euen the dead do praiſe the Lord.nor yet all they which go downe into ſilence. The mind of the ſuppliant is, that God would ſpare the godlie men; leſt they being conſumed, there ſhould be a want of ſuch, as would ſet foorth the praiſe of God. But thou wilt ſaie; If the ſenſes of ſoules, and the life of them that be departed be taken awaie, will there be a want of ſuch as ſhould praiſe God? True in verie déed it is, that in heauen there wilbe no want. But he hath appointed to receiue fame and praiſe, not onelie in another world, but euen here alſo vponupon the earth: which will not come to paſſe, if the godlie be conſumed by the wicked. And God hath ſo ordeined this, as he brought foorth man for this end. Otherwiſe he gaue alſo the earth vntounto cattell, vntounto lions, and alſo to ſerpents, flies, and créeping beaſts: for all theſe things are there brought vp and nouriſhed, but yet not ſo as men be. For we be placed in the world, that we ſhould publiſh and ſet foorth God: this cannot the dead doo héere, ſéeing they be far from this world. And therefore it is ſaid; The dead ſhall not praiſe the Lord; namelie, vponupon the earth.

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

472 But let vsus come vntounto Eccleſiaſtes, where, in the third chapter it is written; verſe. 19,that Men and cattell hauehave one maner of end, both the one and the other doo die, and they hauehave all one maner of ſpirit or breath: and who knoweth whether the ſpirit of the ſonnes of Adam go vpward, and the ſpirit of beaſts go downeward? He had ſaid a little before, that the ſucceſſes of the godlie and of the wicked are all one; and that thereby it commeth to paſſe, that no man knoweth by the outward fortunes and euents of men, who are beloued of God, and who be hated. But now he compareth man with cattell, affirming that the p. 368conditions and qualities of them all are one and the ſame. But theſe muſt we diſtinguiſh, bicauſe ſome be generall, and ſome ſpeciall. As to the ſpeciall, the conditions be not all one in euerie ſort: for cattell be foure-footed, but men be two-footed; the cattell are without ſpéech, but man dooth ſpeake; cattell be not capable of vices and vertues, but men are garniſhed with vertues, and polluted with vices. Wherefore Salomon, in that place treateth of generall qualities, as well of men, as of beaſts. For as men be borne and bred vp, ſo commeth it to paſſe with cattell: as thoſe be diſſolued into aſhes and elements, ſo dooth it happen vntounto men, as touching the bodie: as beaſts be fed with meate, and quench thirſt with drinke, and ingender their yoong ones: ſo doo men likewiſe.

And whereas it is ſaid, that the ſpirit as well of the one as the other is one, that muſt not be referred to the ſoule: as though Salomon iudged, that all men hauehave but one ſoule; Auerroes and Peripateriks.as Auerroës, and other of the Peripatetiks did thinke. But by the ſpirit he vnderſtandeth the wind or breath: for brute beaſts and men doo breath all in one aire. By the ſpirit Salomon vnderſtandeth the blowing and breath.Indéed the ſpirit of man goeth vpward, and the breath of beaſts downeward: but who knoweth this? Who is able to prooue it by ſtrong naturall reaſons? It is not denied by Salomon, that theſe things happen; but he ſaith, that the knowledge and vnderſtanding of theſe things are ſcarſelie, or not at all extant among men, as touching naturall principles. And whereas he ſaith; Who knoweth? He (as Ierom interpreteth) dooth ſhew a difficultie: not an vtter impoſſibilitie. For Socrates, Plato, Pythagoras, and ſome other philoſophers, atteined after a ſort to the knowledge of immortalitie of ſoules; by what meanes I ſtand not to prooue. In the ſame book of Ecrleſiaſtes, the ninth chapter, it is written; verſe. 10.In the graue that thou goeſt vntounto, there is neither worke, cogitation, knowledge, not wiſedome, &c. 5Theſe things (as Ierom ſaith) perteine vntounto the good works, whereby it is the part of the faithfull to approoue themſelues vntounto God, while they liue in this world; In the world to come there ſhall be no place for good works.bicauſe in the …ther life they ſhall hauehave no place. In this life muſt we beléeue the word of God, that we may be iuſtified; here repentance muſt be taken in hand; here the ſacraments muſt be receiued; here almes muſt be beſtowed: bicauſe after death, there is no place reſerued for theſe actions. And thus ſpake Chriſt in the Goſpell of Iohn; Now worke yee while it is daie, otherwiſe the night will come, wherein no man can worke.

Gregorius Neocaeſarienſis referreth the places, which we hauehave alleged out of Eccleſiaſtes, vntounto Salomon, who wrote theſe things of himſelfe. Bicauſe, when he gaue himſelfe to pleaſures, he in a maner felt his mind to grewe beaſtlie, and to be infected with theſe cogitations; namelie, that the end of man and beaſts ſhould be all one; that after this life, in another world, there remaineth not either cogitation, or worke, or wiſedome, or knowledge. And aſſuredlie it commeth to paſſe, that they, which be occupied in ſuch beaſtlie cogitations, doo eftſoones euerie daie burne in the luſts of delights, and doo more and more growe beaſtlie. So as this interpretor dooth not thinke, that theſe things were approoued by Salomon, The booke Eccleſiaſtes is thought to be the repentance of Salomon.whom he thinketh to make report of the things, which he affected of old, and of the which he repented: bicauſe this booke of Eccleſiaſtes is accounted among the Iewes; The Repentance of Salomon. Wherefore the voluptuous and delicate men, to confirme themſelues in their beaſtlineſſe, doo ſaie, that as well men as beaſts doo die, that there ſhall nothing remaine after this life. Let vsus vſe therefore no meaſure in carnall and earthlie delights: and (as Paule ſaid; 1. Co. …5, 3…1 Cor 5:3) Let vsus eate and drinke, for to morowe we ſhall die.

Alſo Olympiodorus an interpretor of the booke of Eccleſiaſtes ſaith; The ſale… of Olympodorus.that Firſt theſe things doo belong vntounto the life of the bodie; wherein (as it hath béene ſaid) manie qualities are common, as well to men as beaſts. Secondlie, that they which bend themſelues wholie to pleaſures and deligths, doo rather approch to the nature of brute beaſts. And therefore he will hauehave vsus here to be admoniſhed, that we ſhould withdrawe our ſelues from theſe things, leaſt we in our maners degenerate into brute beaſts, whereas we be made vntounto the image of God, and ordeined to become one daie like vntounto angels. Laſtlie, he interpreteth them to be men, which rightlie vſe reaſon; but thoſe to be beaſts, which hauehave vtterlie addicted themſelues to fleſh and affections. But who (ſaith he) knoweth thoſe men, which belong vntounto the one ſort, or thoſe which belong vntounto the other; ſéeing the conditions of men are ſecret and hidden? So as it may be, that Salomon ſpake theſe things vnderunder the perſon of voluptuous men; or elſe (as it ſéemed to Gregorius Neocaeſarienſis) he had in remembrance his owne perſon.

673 Iob, in the 14. chapter, verſe. 7, &c.ſéemeth to make men of woorſe condition, than either trées cut downe, the riuers, and the ſea. For a trée cut downe, ſpringeth againe, and returneth to his former ſtate. And riuers, although through heat they be emptied of their waters; yet are they abundantlie reſtored vntounto them againe. And the ſea, albeit euerie ſix houres it depart from the drie land; yet couereth it the ſame againe. But it fareth not ſo with man, when he is diſſolued by death; bicauſe he returneth no more, neither is he reſtored to his former ſtate. Theſe things p. 369dooth Iob there lament, and that trulie in verie déed, if man ſhould be conſidered in his owne proper nature; namelie, without the word of God, and without Chriſt. But if it be conſidered, that euen he himſelfe, that was intangled in theſe things, hath a baine, wherein he being waſhed, doth not onelie reuiue againe, but returneth from death to life; we muſt otherwiſe determine of him. It is further to be noted, that a time is limited, wherein the dead returne not vntounto life: ſéeing it is there written; Vntill that heauen ſhall paſſe awaie. Ibidem. 12.In which words are noted the end of the world. Iob then denieth not, but that men ſhall riſe againe, after heauen is paſſed awaie.

And much more doth he ſéeme to affirme this, when in the ſame place he ſéemeth to compare death vntounto ſléepe, and maketh mention of men that ſhall be wakened. For ſléepe is not perpetuall; but herevnto is ordeined, that it ſhould be limited by watching. Yea and he added in the ſame place; Iob. 14, 13.Job 14:13Who ſhall bring to paſſe, that thou wilt hide me in the graue, vntill thy wrath be ouerpaſt? By which forme of ſpeaking he ſheweth, that there will be an end of Gods wrath: and that death ſhall once hauehave an end. And yet more plainlie he ſaith; Ibidem.And to appoint a time wherein thou maiſt remember me. And he afterward beareth record, that he waiteth for a renewing. And ſtraitwaie he ſaith; Thou ſhalt call me, & I will anſwer thee; namelie, I riſing from the dead, thou vndoubtedlie ſhalt ſtretch foorth …y right hand to thine owne workemanſhip. Yea and ſome hauehave expounded the ſame place by an interrogatiue point, as though it ſhould be an argument from the leſſe to the greater: ſaieng; Shall a tree cut downe, a riuer, and the ſea be reſtored to their former ſtate, and man not attaine thereto? It is not likelie, ſeeing man is farre better than theſe things, & thou with no leſſe care regardeſt him.

And vndoubtedlie Aben-Ezra granteth, that the reſurrection in that place is vnderſtood. But thoſe things ſéeme to be ſomewhat more difficult, which are ſpoken in the 7. chapter of the ſame booke, Iob. 7, 7.Job 7:7where he ſaith; Mine eie ſhall not returne to ſee good things. Howbeit, this muſt be vnderſtood, as concerning the good things, which perteine vntounto this life. For after the reſurrection, the dead ſhall not returne againe to eat, to drinke, to beget children, as they did before, while they liued here. 7Moreouer, he ſaith; The eie ſhall ſee me no more: Ibidem. 8.which ſéemeth to be nothing elſe, than that after this world, there ſhall be no bargains, couenants, & entercourſe betwéene men, as there was before. To this he addeth; verſe 9.The cloud is gone, and returneth no more: euen ſo, he that deſcendeth into the pit, aſcendeth not; neither returneth to his owne houſe, neither knoweth anie more his owne place.

74 Theſe things (as I hauehave hitherto warned) are ſpoken as touching the ſtrength of nature: and if a man be conſidered to be without God and Chriſt, as he is in his owne nature corrupt and vnperfect; and alſo, if death and hell be weighed of, according as they be indéed. For theſe things cannot be ouercome by naturall ſtrength. Wherefore it is ſaid; that In hell there is no redemption: bicauſe no man by the helpe of man, or by the power of nature, can be called backe from thence. But if we embrace Chriſt with a perfect faith, forſomuch as he ouercame ſinne, death, and hell; we hauehave thereby great redemption in him. 1. Sam. 2, 6.1 Sam 2:6And in the booke of Samuel we read, that It is God which leadeth vsus downe vntounto hell, and bringeth vsus backe againe. Neither are we to paſſe ouer, A ſimilitude.that by that ſimilitude which Iob vſeth of the cloud, which ſuddenlie goeth awaie, is noted the ſhortneſſe of our life. Euen as Iames did alſo in his epiſtle, when he ſaid; What is your life? Euen a vapour that appeareth for a little while. Afterward he ſaith; It ſhall not returne to his owne home. Which is nothing elſe, but that theſe conditions of this life, ſhall not be receiued againe after reſurrection; to wit, that anie man ſhall againe be a prince, an houſholder, huſbandman, citizen, or in ſuch other ſtate. Neither did Aben-Ezra diſſemble, that by this place alſo the reſurrection of the dead is not diſprooued.

8There was another argument brought out of the words of Daniel; bicauſe he wrote, that manie ſhould riſe againe, and did not ſaie [All,] whereby grew a ſuſpicion, leaſt he ſhould make the reſurrection particular, & not (as it is ſhewed to be) vniuerſall. Howbeit, we expounded this ſaieng of his, and declared, that he might not ſaie [All:] ſéeing manie are to be found aliue at the laſt daie, who in verie déed ſhall not die, but be changed. Neuertheleſſe, the prophet in that place touched the reſurrection, as well of the godlie, as of the wicked: when he ſaid; Some ſhall riſe vntounto ignominie, and others vntounto glorie, and that euerlaſtinglie. 9Neither alſo is that anie hinderance, which is ſpoken in the pſalme; namelie, that The wicked ſhall not riſe in iudgment: bicauſe he there treateth of the cauſe, and not of the nature and ſubſtance of them. They ſhall not ſtand (ſaith he) but their cauſe ſhall be ouerthrowen: for they ſhall not be quitted at the tribunall ſeat of God, but ſhall be condemned. Theſe anſwers hauehave we made to the obiections, A concluſion of this treatiſe of the reſurrection.and (according to our promiſe) we hauehave expounded the principall points of this treatiſe. And now there remaineth, that we indeuor earneſtlie while we liue here, to hauehave a part in the firſt reſurrection: prouiding, that our faith may be p. 370excellent, our charitie feruent and effectuall, our hope firme and conſtant; and that our actions, aſwell inward as outward, may be chriſtian and well ordered, and that we ſubdue the wicked motions and affections of the fleſh; altogither conforming our will and mind vntounto the lawe of God. In performing whereof, we ſhall after the former, obteine that latter and bleſſed reſurrection.