Against the Errors of the Anabaptists, Articles

Against the Errors of the Anabaptists · Articles

The two laſte Articles.

I HaueHave finiſhed the .vii. Articles, cōtayned in the boke, which the Patriarkes of the Anabapti…es hauehave made as a finall reſolutiō of thoſe things, which they do hold apart frō other.

And therfore there doeth now reſt nothing els, but to cōclude & make auēd of this boke. were it not that they hauehave left two Articles of as greate conſequence, as any of the other of the whyche it is neadfull to ſpeake, for as much as al the Anabaptiſtes do communely cleaue to thē. Beſides this, I know that thei whyche compoſed thys goodlye reſolution, dyd at that tyme teache them.

The one is, that they do not beleue that Ieſus Chriſte was a verye man: but rather do make hym touchinge hys bodye, a phantaſy.

The other is, that they do thynke that the ſoules beynge ſeperated from theyr bodyes, do ſlepe vntounto the daye of Iudgement, withoute fealynge or knowynge anye thynge: or elſe that the ſoule of man is noughte els but hys lyfe, the whyche defaileth in dienge, vntounto ſuche tyme as he be rayſed vp againe, euerye man may ſe the conſequence whych theſe two errours do emporte.

That they hauehave ſpoken neuer a worde of theſe, I can not tell whether it be by crafte, bicauſe they be ſo odious, that by goodright they ſhoulde make theyr whole doctrine excerable. For what cauſe ſo euer it be, ſeynge I hauehave taken vponupon me to arme all fayethful people, agaynſte theyr faulſe opinions: it is not good that I ſhoulde diſſimble theſe two ſo peſtilente and miſcheuouſe opinions, ſeynge they are commune to them al.

Touchynge that ſome amonge them hauehave holden opinion that all goodes ſhoulde be commune, alſo that a man maye hauehave manye wyues, ſo y^t they hauehave cōpelled ſome whiche were contente wyth one, to take moe, and a thouſande other abſurdites: I wyll ſpeake nothynge at al. For they thē ſelues beyng cō fuſed in ther ſelues hauehave for the moſt part by littel and littel w^tdrawē thē ſelues. But touchynge the twoe Articles, wher of I hauehave ſpoken, there is an other reſon: for as muche as they al do hold them yet ſtyl,

☞ Touchyng the fyrſt: which is of the bodye, or humayne nature of oure Lord Ieſus Chriſte, it is to be noted that ther was twoe aunciente hereſies like, or approchynge vntounto thys, whyche theſe do holde. For the Maniches phantaſied, that Ieſus Chriſt, brought an heauenlye bodye, into the wombe of the Vyrgen his mother. The Marcioniſtes had a vayne dreme ſome what differente from the other, that he had not a verye ſubſtaunciall bodye: but onelye an apperaunce, or lykenes of a bodye: whyche we call a phataſiye. The purpoſe of y^e one and of the other, was to denye that Ieſus Chriſt take fleſhe of the virgin. Therfore we ſe that y^e Anabaptiſtes, in thys behalffe, do but ſtur vp the errours. whyche the dyuyl had rayſed more than fortene hundereth yeres paſt, and were coufoū ded by the worde of God. Notwythſtandynge, as in the begynnynge I hauehave proteſted, I wyll not that it hys ſhalbe anye preiudice vntounto there cauſe, excepte I do conuince them fyrſte, by the pure worde of God, ſo as if it hadde neuer be ſpoken of before … anye manne. Thys that I do ſpeake is onelye to geue warnynge, that all men maye knowe, out of what fountaine procedeth that which the Anabaptiſts now bryng forth, as though it were reueled vntounto them, latlye from heauen And alſo to geue warnynge vntounto them ſelues. For all the greate doctours whyche were of their ſeete, hauehave bene ſo ignoraunte of the hiſtories, and of all auncientie, that I thinke neuer a one of them can tell ſo muche as what thys name Marcion is. It is good therefore, that as well they as other, be aduertiſed, that the fyrſte author of thys opinion, where wyth they do troble the worlde, was caſte out and accurſſed wyth hys opnion, not of a fewe, but of the whole Chriſten churche, ſhortly after, that is, wyth in fortye yerres after the deth of the Apoſtelles. For Euſebyus and Saincte Hierome do wryte that Policarpe, diſciple and familiar frende of Saincte Iohn the Apoſtel, metynge hym at Rome, called hym the eldeſt ſonne of Sathan. I wyll not recite the other errours, wherwyth he troubled the church. For whā thys is wel plucked out, men ſhal wel know I truſt, that heardly may there be founde anye one, more execrable.

☞ Fyrſt I wyll ſhewe by manye and very ſure teſtimones of ſcripture, that the Lord Ieſus dyd verilye take fleſhe and mans nature, whan he was reueled vntounto vsus in thys world, by God his father: and I wil proue it ſo playnelye, that there ſhall not be ſo littell a chylde, whyche ſhall not perceyue, that it ſhallbe to greate an impudencie for the Anabaptiſtes to kycke anye more agaynſte it. As it ſhall not be nedefull to gather al the places of ſcripture whyche myghte ſerue to thys purpoſe. So to auoyde prolixitie, I wyll take thoſe whych ſeme to be moſte couenable. We knowe that at the firſt begynnynge of the worlde, the Lorde promiſed heua, that her ſeede ſhould ouer come the ſerpente.

Lette vsus ſe if thys be accompliſhed in vsus, or whether it hauehave euer bene accompliſhed in anye mortall man, but onelye by the meanes of Ieſus Chriſte, whiche hath, for vsus, vanquiſhed and ouercome Sathan. But becauſe thys promes was yet ſomewhat obſcure, it hath bene ſence made muche more cleare, boeth to Abraham, and Iacob: whan it was ſayde vn them, that in there ſede all the nacions of the earth ſhoulde be bleſſed.

☞ Nowe, this ſede, as Sayncte Paulle doeth interprete it, and reaſon ſheweth the ſame, is Ieſus Chriſte.

Therefore the promes cannot otherwyſe be verified, but y^t Ieſus Chriſtis deſcended of the ſtocke of Abraham. Lykewyſe whan it was ſaied vntounto Dauid: I wil ſet the fruit of thie wombe, vpō they ſeat to raigne euer laſtingely. And lykewyſe, whan in the ſame ſence, it is confirmed by the prophet Eſaias, y^t he ſhalbe as a bud proceding out of the rooett of I ſaie: we know y^t the ſame cānot be otherwiſe vnderſtanded, thā of the ſame redemer whych was promiſed vntounto Abrahā Therfore it muſt neds be y^t he be of the ligne of Dauyd, as touchynge the generacion of the fleſhe: or els the promes is voyde. For thys cauſe Sayncte Mathew goynge about to recite hys genealogy, beginneth the, callinge hym the ſon Dauid, the ſonne of Abrahā y^t he myght the more expreſly ſpecifye, that he was the ſelfe ſame that was promyſed. And in dede, it was a manner of ſpeche, very commonlye vſed amonge the people of the Iewes, ſo to name him: as we may ſe by the Euangeliſtes.

¶ VntoUnto al this, the Anabaptiſtes make one ſoluacion, the whiche a lone doeth ſufficientlye declare what beaſtes they be, and howe deſperate ther impudencie is. He is, ſay thei, called Dauiddes ſonne, not becauſe that he toke anye thyng of the virgen marye, or that he was made man of hir ſubſtaunce: but onlye becauſe ſhe bere hym in her bodye: as water paſſeth by a pype. Thys myght be ſayd, if thys worde ſede, were not expreſſed. How be it touchynge the truth, all men of good Iudgemente myghte ſe that it were but a craftye euacion. Notwythſtandynge there myghte be a littell more colour, or ſhadowe. But ſeynge this is ſo often repeted, that he is of the ſede of Abraham: what cauilacion can be made to denye hym to be verye man? And in deade, whan Eſaias promiſed hys commynge, he ſayeth not ſymplye that he ſhallbe the chylde of a vyrgin: but he ſayeth fyrſt that he ſhalbe conceyued This conception imparteth that he ſhoulde be formed of hir ſede: as they whyche do knowe the ſignificacion of the word, can wel Iudg.

☞ Moreouer Saynte Paule doth expreſſe thys thynge more playnelye, when he ſayeth, that he was made of the ſeede of Dauid touchynge the fleſhe, and was notwithſtandynge declared the ſonne of God by his power. Beholde, Ieſus Chriſte on the one parte, is called the ſonne of God: and againe he addeth y^t as touching his humaine nature he is of the ſtocke of Dauid. Is not that mā very madde, whyche doth cloſe his eyes, and ſtoppe hys eares agaynſt all thys, to perſiſte & mayntayne the contrary, that Ieſus Chriſt hathe no parte of the nature of man as touchyng the ſubſtaunce of hys body? Likewiſe in an other place, the ſame Apoſtle, ſpeaking of the dignitie and noblenes of the Iewes, among other thinges ſayeth, that they be the ſucceſſours and progenye of the fathers, of whom Chriſte is aſſended as touchynge the fleſhe. I paſſe ouer manye other places: as where he ſayeth, that God was manifeſted in fleſhe: alſo, he y^t ſuffered in humilitie of the fleſhe. Lykewyſe where ſaynte Iohn ſayeth, that the word was made fleſh: and beſides al thys, where he ſo often tymes doth attribute vntounto hym ſelfe the title of the ſonne of man, and other lyke places: bycauſe it ſhoulde be ſuperfluouſe, after theſe two notable places which I hauehave aledged.

I thynke it therefore ſufficiente, to brynge forthe theſe places, the which do at the fyrſte ſyghte boeth proue myne intention, and alſo declare howe neceſſarie it is for vsus, to beleue that the Lord Ieſus hath put on, and verilie taken our nature when he was made man. The Apoſtle in the epiſtle vntounto the Hebrues taketh a goodly argumente, to amplyfye the louelove whyche he beareth vntounto vsus, bycauſe he toke not the nature of Angels: but of vsus. If we do receiue y^e fātaſy of theſe vnhappy mē. Thys grace and ineſtimable goodnes of the Lorde Ieſus ſhall be cleane put oute of oure memorye, for wee ſhall not perceyue that he hath any more honoured vsus, then he hath the Aungels.

He ſayeth further, that by the meanes of the communication whyche he hathe w̄ vsus in hys fleſhe, and hys bloude, he calleth him ſelfe oure brother, and is verely oure brother By thys we maye conclude, that the greateſt benefite whyche we may hauehave, ſhould be taken from vsus, if Ieſus Chriſt do not communicate with vsus in fleſhe and bloude.

For howe ſhoulde we be the chyldren of God, wythout beynge hys brethren? Nowe the Apoſtle ſayeth, that we obtayne thys bycauſe he is ioyned vntounto vsus in one nature, & by none other meanes. He addeth further that it was neceſſary that he ſhoulde be like vntounto hys brethren, that he myght be a faythfull interceſſoure and pittyfull. Wheroute he deduceth a ſinguler conſolation, that we hauehave an aduocate whiche wyll hauehave compaſſion on oure infirmities, ſeynge that he him ſelfe was tempted, beyng in all thynges like vntounto vsus, excepte ſynne.

Moreouer, for as muche as in the ſimilitude whyche he putteth betwene vsus, and Ieſus Chriſt, he maketh no difference but ſynit foloweth, that in all the reſt, he is lyke vntounto vsus, thys vnderſtanded, that in that place he ſpeaketh namelye of the humayne nature. In theſe places we do not onelyonly ſe, how the Lorde Ieſus is verily our brother in vnitie of one ſelfe nature: but alſo the profit whiche we hauehave thereby: of the whyche they do ſpoyle and depryue vsus, whyche do attribute vntounto hym. I can not tell what heauenly body, whych hath nothyng cōmune w^t ours.

In lyke maner all the diſputation whych Saynte Paule maketh to the Corynthyans to proue oure vniuerſall reſurrection in the reſurrection of Ieſus Chriſte can not ſtande if he hauehave not a nature commune wyth vsus. Seynge Chriſte is riſen ſayeth he, wee ſhall ryſe agayne, and if we ſhall not ryſe agayne then is Chriſte not riſen agayne.

It were eaſye to replye agaynſte thys: if it myght be aledged that Ieſus Chriſt broughte an heauenlye bodye wyth hym, into hys mothers wombe.

For that were no maruayle, that a ſubſtaunce whyche came frome heauen, was exempted from corruption. And ſo ſhoulde it not followe of that, that oure bodyes whyche are earthlye, and hauehave in them nothynge but corrupte mattier ſhoulde aryſe agayne. … Therefore that all ſuche deductions maye be fyrme and ſure: it is neceſſarye that oure Sauioure Ieſus Chriſte be pertaker wyth vsus in one ſelfe nature.

For therein lyeth the whole hope that we maye hauehave of the reſurrection, that thys corruptible fleſhe whyche we now beare, is already rayſed vp in Ieſus Chriſt, hath taken poſſeſſion of heauen, and is there immortal. By this meanes I ſaye, we hauehave a good earneſt, & ſurety for to certifie vsus: and otherwiſe not. In an other place, y^e ſame apoſtle going aboute to ſhewe howe that the Lorde Ieſus is our mediatoure, ſayeth expreſlye that he is man, bycauſe he knewe well that we coulde neuer be induced to draw our ſelues toward hym, vnleſſe we hadde fyrſte thys perſwaſiō that he is oure neyghboure, and that he pertayneth vntounto vsus.

Therefore in thys thinge lyeth and reſteth oure confidence to make vsus to truſte in Ieſus Chriſte, and to ſeke hym for oure meadiatour, bycauſe he is ioyned vntounto vsus, & doeth perticipate wyth vsus in one ſelfe nature.

And that is it which Eſaias meaneth, wher he ſayeth, that he was made Emanuell, that is to ſaye, God with vsus. For that can not be wythout true ſimilitude and vniō of nature.

VntoUnto thys purpoſe ther be yet other peremtory reaſons: the whych thoughe they be not expreſſed in holy ſcripture: yet be they neuertheles true. For as muche as they be grounded in the ſame.

For that it was neceſſary, y^t he whych ſhuld be our mediator ſhould be verye God & verye mā it appeareth in the office of a mediatour, whyche is to reconcile menne to God, and to put away the mortall enmitie, whyche was before. Nowe was there no hope that thys ſhoulde be done, excepte that the maieſtye of God dyd diſcende vntounto vsus, ioynynge hym ſelfe with the infirmitie of our nature. Likewyſe the office of a mediatour was, to make vsus the chyldren of God, and inheritours of hys kyngedome, wher as we were the heyres of death and damnation.

Thys is therfore the earneſte to confyrme our cōfidence, that we be the chyldrē of god, for as muche as the naturall ſonne of God hath taken a bodye of oure bodye, and fleſhe of oure fleſh, to be made one wyth vsus. More ouer it was neceſſary to our redēptiō, that y^e diſobediēce, which was cōmitted in our nature, ſhold be repared again in y^e ſam nature Therefore the Lorde Ieſus came a very mā, preſentynge hym ſelfe as in the perſon of Adam, of whom he alſo toke the name: that he myght paye the payne of ſyn in that fleſhe in the which it was committed.

Therfore they which do ſpoile Ieſus Chriſt of hys humayne nature, do not onelyonly muche obſcure hys goodneſſe, but they do vsus alſo greate wronge in deſtroyinge the true obiect whych we hauehave, to hauehave right & ful affiaunce in hym. And leſt it ſhould apere that I do diſſimule any thynge of that whyche myghte ſerue for that purpoſe. I wyll brynge forthe all thoſe places whyche ſeme to geue any colour to theyr phantaſye.

Saynte Paule in a certen place, ſaith, that Ieſus Chriſt made him ſelfe of no reputatiō takyng the forme of a ſeruaunt, beinge made lyke to men, and in apparaunce of no reputation, takynge the forme of a ſeruaunte, beynge made lyke to men, and in apparaunce ſhewed hym ſelfe a man. Out of thys, Marcion doeth conclude, that hys bodye was a fantaſye. The Anabaptiſtes at thys daye conclude oute of thys place that hys bodye was not ſuche as ours is.

The anſweare to thys is verye eaſye. For Saynte Paule doeth not ſpeake of the ſubſtaunce of Chriſtes bodye, but doeth onelye ſhewe, that thoughe it ſo be, that he myghte ſhewe hym ſelfe in his gloryouſe maieſtie as God: yet he behaued hym ſelfe as a ſymple man in all mekenes. He exhorteth the Philyppians to humilitie. To do thys, he bryngeth Chriſt for exemple: ſaynge that he was in the forme that is to ſaye, in the glorye of God, and that notwythſtandynge he made hym ſelfe of no reputation. He addeth afterwarde that he ſhewed hym ſelfe in the forme of manne, and that he behaued hym ſelfe as man. What other thing do theſe worde ſignifie, but that vnderunder the vaile of hys fleſhe in whyche he appeared little & contemptible, he hyd the glory of hys diuinitie, in ſuche wyſe y^t ther appeared in him but the trayle condition which he outwardlye ſhewed. Thus as touchynge the ſolution of thys place, ther is no difficultye. But ther is an other, the whyche ſemeth to hauehave a litle more of apparaūce It is in the .xv. Chapter of the fyrſte Epiſtle to the Corinthyans, wher ſaynt Paule ſayeth, that the fyrſte Adam was earthly, made of the earth: the ſeconde is heauenlye, beynge come from heauen. Out of thys the Anabaptiſtes after the example of theyr predeceſſors the Maniches, do cōclude that Ieſus Chriſt had an heauenly bodye, and not formed nor created of humayne ſeede: that is to ſaye of the ſubſtaunce of hys mother the virgyn. The ſolution of thys argumente, is eaſye, if we beholde. S. Paules purpoſe, and do cō tinue and knyt one ſentence wyth an other, and not cutte of and ſnatche one worde to the deprauation of the whole ſence.

Saynte Paule there goynge aboute to proue whence commeth deathe, and whence commeth reſurrection frome death. That is to ſay, the fyrſt of Adam, the ſeconde of Ieſus Chriſte, among other thynges ſayd, that Adā was made a lyuing ſoule: Ieſus Chriſt a quickenynge ſpirite. Nowe by thys he intended not to denye that Ieſus Chriſte had a ſoule lyke vntounto ours, but he doeth ſignifye that he had a greater thynge: that is to ſaye hys ſpirite whyche is not onelyonly lyuynge: but hath in hym ſelfe the vertue to quyckē. Then he addeth further, that the fyrſt Adam was earthly, for as muche as he was of the earth and that Ieſus Chriſte is heauenlye, beyng come from heauen.

¶ There is no doubte but that thys place oughte to be vnderſtande as the other, of the qualitie of Ieſus Chriſte, and not of the ſubſtaunce. I meane of that vertue ſupernaturall and diuine, which he hath frō heauen as the ſonne of God, and not of the earth as a mortall manne.

And in dede, as we hauehave ſaid, the ſtrēgth of the argument whyche ſaynte Paule maketh ther, to confyrme vsus in the hope of the reſurrection were nothynge, if Ieſus Chriſte had an other ſubſtaunce of bodye then we,

They aledge further, that it was conceyued of the holy Goſte. But this vertue of the holy Goſte, is not to exclude the ſubſtaunce of hys mother. It is true that there was no cō iunction of man and woman to beget hym after the naturall courſe of other men

But that is no impedimente, to the merueylouſe operation of the holy Goſte, by which he was formed of the ſubſtaunce of hys mother, that he myght be the very ſede of Abraham, and fruite of the wombe of Dauid: as the ſame holy Gooſte had longe tyme before named hym.

I knowe theyr anſwere to this is, that this inconuenience ſhold folow, that foras much as the whole ſede of manne, is a curſed and corrupted, ſo ſhoulde the Lorde Ieſus diſcend of corruption But I anſwer that this miraculos conception taketh awaye that difficultie. Fo… the workynge of the holy Goſt was to that ende to ſanctifie hym frome the begynnynge, and in ſanctifiynge to preſerue hym from all ſpottes of mās fylthynes. For thys cauſe S Paule ſayed, that he toke the ſimilitude of ſynfull fleſhe, to cōdemne ſinne in the fleſhe. For in takynge oure fleſhe, he toke not the ſynne, for as muche as the vertue of the holye Goſte dyd ſeperate from the condition o the other.

They hauehave alſo a folyſhe and fantaſticall conſideration, that they thinke that it ſholde be a diſhonorynge to Ieſus Chriſte, to make hym ſo lowe, that he ſhoulde be of lyke nature to vsus: and therefore they thynke that it appertayneth better to hys dignitie, to attribute vntounto hym an heauenly bodye.

I anſwere that it is greate folye to eſteme that the glory af Chriſte is any thynge leſſened, or that it doeth anye thinge derogate to hys dignitie, to ſaye that he humilied, yea made hym ſelfe of no reputation, for our redemption and ſaluation.

There is muche more ſayed of hym in the xxii pſalme, that he is a worme and no man, the opprobrye and abiection of the people. Lykewyſe that whyche Eſayas ſayeth is muche more, that he was eſtemed as one of no valure, rekened as a lipper, coūted amōg the numbre of euyll doers. But can a manne ſaye more then Saynte Paule hathe ſayed? That is, that he was accurſed, and made an execration for vsus? if thys diminyſhe hys honoure, then muſte we be aſhamed to confeſſe that he was crucified for vsus. For thys word crucifiyng is a more ignominios word, then at thys day is the gallowes.

☞ Therefore lette vsus not deceyue our ſelues wyth theſe folyſhe imaginations, thynkynge to honoure Ieſus Chriſte after oure fantaſy, or elſe to be in feare that we ſhal diſhonoure hym, in knowledgyng that he was made lyttle for our ſakes, as touchynge hys humayne natures. Euen as wythout all begynnynge he was God of one ſelfe glory w^t hys father: euē ſo doth he cōtinue ſtyl, wythout anye diminution. In that he hath taken vponupon hym oure fleſhe, and in the ſame was humbled, he hath geuen a notable teſtimony of hys infinite goodnes, and of hys incomprehenſible louelove whych he hath vntounto vsus, So farre is it of that thys ſhoulde anye thynge derogate to his highnes, that it is the principal matter that we hauehave, to magnify & praiſe hym for. For a concluſion: if we wyll trulye confeſſe the Lorde Ieſus to be our ſauiour, let vsus confeſſe accordynge to the exhortation of ſaynte Iohn, that he is come in the fleſhe to vnit vsus to God his father, by meanes of the obedience whyche he gaue vntounto hym in our humanitie, as in oure perſons, He that maketh not thys confeſſion is Antichriſte: and we ought to abhorre hym.

¶ The ſecond Article,

IT is tyme that I do come vntounto the ſecōd Article of the which I promiſed to treat: That is that the Anabaptiſtes communely all do hold opinion, that the ſoules beyng departed from the bodye, do no more lyue, vntyll the day of the reſurrectiō. Howbe it they do ſomewhat differ amonge them ſelues. For ſome of theym do thinke that the ſoule is not a ſubſtaūce, or a creature hauīge an eſſenſiall beynge: but that it is onelyonly the vertue that mā hath to breathe, to moue, and to do other actions of lyfe, whylſe he is yet a lyue. The other do confeſſe that the ſoule is an eſſenſiall creature, and yet neuertheles do Imagyn that the ſoules of theym that be deade, do ſlepe wythout any ſence, or vnderderſtandynge, vntyl the daye of iudgemente. Therefore if we ſhall thorowlye confute the Anabaptiſtes, we muſte fyrſte ſhewe that the ſoules hauehave an eſſenſial being of theyr own.

Secondelye: that after deathe, they do felt and knowe theyr condition and eſtate, but before we go any further in thys matter: we muſte note that thys worde Soule, is diuerſlye taken in the ſcripture. Fyrſte: for the lyfe, as where it is fayed in Iob, I beare my ſoule in my handes. Alſo in ſaynt Mathewe is not the ſoule more then the meate? and in infinite other places.

Sometyme it is taken for the wyll or the deſyre, as where it is ſayed in Samuel, that the ſoule of Ionathas was knytte to the ſoule of Dauid. And in the Actes, wher it is ſayd the multitude of beleuers had one hert, & one ſoule Somtime it is takē for the whole man, as wher it is ſayd, that there deſcended into Egypt wyth Iacob three ſcore and fyf, tene ſoules. Alſo wher the Prophet pronoū ceth that the ſoule which ſynneth ſhal dye. Alſo, for breathinge or blowynge, as in Samuell, where Saull ſayeth. I am ouercome wyth angwyſhe, thoughe all my Soule be yet in me.

Lykewyſe, when Eliſeus ſayed that the ſoule of the chyld dyd returne into hys bowels. Fynallye, when it is ioyned wyth thys worde ſpirite, it ſignifieth an affection, as when Eſaias ſayed: my ſoule deſyereth the in the night, and I watch vntounto the in my ſpirite. Alſo ſaynte Paule prayeth God to kepe the Theſſalonians vndefyled in bodye, and in ſpirite, and in ſoule.

Lykewyſe thys word ſpirit, is diuerſly takē of whych I nede not now make long declaration: but onelyonly thys, that we know that it is often tymes taken for the ſoule, as it ſhall euidently appeare in thoſe places, whiche hereafter ſhall be alledged.

Thys beynge noted let vsus ſe whether the ſoule of man hauehave an eſſenſuall beyng of hir owne, whiche is geuen to hyr of God. And let vsus beginne at the creation of man, which wyll helpe muche to thys marter, Touching Beaſtes and other lyuynge creatures, God doeth commaunde them to be made ſymplye. When he commeth to the makynge of man, be entreth into conſultation, ſayinge. Let vsus make mā to our Image and lykenes. Nowe where ſhall we fynde thys Image of God, excepte there be a ſpirituall eſſence in man, in whyche it is imprynted.

For the bodye is not that thynge, wherein the Image of God is reſidente. It is true, that Moyſes by and by addeth, that manne was made a lyuynge ſoule, whyche thing he doeth ſaye alſo of Beaſtes. But to declare a ſpeciall excellencye, he ſaith. That God hath inſpired the vertue of lyfe in the bodye whyche he made of the earth. Therefore thoughe the ſoule of man hauehave certayne qualities cō mune wyth thoſe of beaſtes: yet for as much as ſhe beareth the Image & lykenes of God, ſhe is of condition differente from the other, And for as much alſo as ſhe hath hyr beginnyng apart, ſhe is of an other preheminence, and thys is it that Solomon meaneth, where he ſayeth, that in deathe, the bodye returneth vntounto the earth, whence it was taken and the ſoule returneth to God, whych gaue it. And therfore it is ſayd in the boke of Sapience. That man is immortall, in that he is created to the Image of God. It is no autē tyke boke of the ſcripture, but yet is there no inconuenience, that wee vſe the teſtimonye thereof, as we maye do of an aunciente doctoure, how be it, thys onelyonly reaſon oughte to ſuffice vsus, that the ſame image of God whiche was ſet in man, can not be but in a ſpirit immortall, if we marke well what it doeth containe after ſaint Paules expoſition: that is, that we do reſemble God in ryghtuouſenes and true holines. Thys muche is ſayed touchynge the creation.

☞ Nowe are there manye places in holye ſcripture, whyche are muche more euidente as where Sainte Peter ſayeth, that the rewarde of oure fayth, is the ſaluation of our ſoules. Alſo where he ſayeth that the fayethfull do purifie theyr ſoules. Agayne that the deſyres of the fleſhe do fyghte agaynſte the ſoule. Alſo, where he calleth Chriſte the Byſhop of oure ſoules. For theſe ſentences can not conſiſte, excepte there be ſoules whyche be ſaued, and whych be aſſaulted by euil cō cupiſcences, & whyche be purified from their ſpottes, and gouerned by Ieſus Chriſt their byſhop. Accordynge to thys, it is ſayed in the hyſtorye of Iob, that men do dwel in earthē houſſes, whych maner of ſpeakyng. S. Peter vſeth, where he ſayeth, that he wyll admonyſhe the fayethfull, as longe as he ſhall dwell in hys earthlye tabernacle. If it were not that the pryncipall parte of manne dyd dwell in the bodye, as in a tabernacle, thys ſhoulde be ſpoken wythout reaſon.

The Apoſtle alſo, in his Epiſtle to the Hebrues, declareth, as muche, or more expreſlye the ſame thynge, where he ſayeth, that oure fathers whych begat vsus in thys worlde, are fathers of oure fleſhe: but God onelye is father of our ſpirites. I praye you, how ſhal we vnderſtande theſe wordes, if the ſoule be not an eſſenſiall thynge? and a lyttle after, ſpeakynge of the citezyns of heauen, he ſayeth, that they be the Aungels, and ſpirites of Iuſte men. Woulde we hauehave a more cleare proſte then this? Alſo I ſe not howe we ſhal expounde the exhortation whyche. S. Paule maketh vntounto vsus, that we ſhold purge vsus, frō all fylthynes of the fleſhe and the ſpirite, except we take this word ſpirit for an eſſential ſoule. For as the bodye is a ſubiecte, whych receyueth pollutiō, ſo muſte it needes be, that the ſoule on hyr behalfe, be a creature which may be polluted, & ſanctified.

☞ There is a lyke reaſon, in that where he ſayth in an other place, that the ſpirite of god beareth wytnes to our ſpirites, that we be the chyldren of God. Howbeit, if we dyd hold that principle, whiche oughte to be certain, amongeſt vsus chriſten mē, we ſhould not nede to enter into diſputatiō of this matter: that is to ſay, whether the ſoule be an eſſenſiall ſubſtaunce, or no: ſeynge that thys was the errour of the Saduces, whyche expreſlye is reproued in the ſcripture. For in the .xxiii. of the Actes it is ſaied, that ſaint Paule, goynge about to excuſe hym ſelfe, doeth proteſt that he was perſecuted bicauſe he did not approue the ſect of the Saduces. And Saynte Luke declaryng what this ſecte was, ſayeth that the Saduces do not beleue the reſurrection, nor that there be any Aungels, or anye ſpirites, or ſoules. What wyl we hauehave more then thys? S Paule confeſſeth, that he is a Phariſee in hys Articles. Now is it playne that the Phariſeis do confeſſe, as ſayeth Saynte Luke, that the ſoules be verye eſſenſiall creatures.

☞ Therefore lette the Anabaptiſtes, take the quarell of the Saduces, theyr predeceſſours, and defende it agaynſt ſaynte Paule. And when they hauehave wonne theyr cauſe agaynſte hym, then ſhall we ſe what we canne ſaye vntounto them. In the meane whyle, we, folowynge the whole doctryne of God, wyll holde for certayne, that manne is compoſed and conlifteth of two partes, that is to ſay, of bodye and ſoule

It is now tyme to come vntounto the .ii. point: that is, what is the eſtate of the ſoules, after the ſeparatiō frō their bodies. The Anabaptiſtes do thinke that they be a ſlepe, like dead We ſaye they hauehave lyfe and felynge: and that it ſo is, we hauehave the teſtimony of Ieſus Chriſte, where he exhorteth his diſciples, not to feare them whyche do kyll the bodye, and hauehave no power to kyll the ſoule, but to feare hym whyche after he hathe kylled the bodye, can caſte the ſoule into hell fyre, if the ſoule were nothynge, or that ſhee were as kylled, when ſhe is ſeparate frome the bodye, then were it not true, that tyrauntes and perſecutours hauehave no power ouer hyr.

Thus hath God ſhewed greate mercy vntounto vsus, in that he hathe not made oure ſoules ſubiecte vntounto theſe hangmen, whyche wolde do worſſe and more cruellye then all the perſecutours of the worlde: whyche is, woulde murther oure ſoules wyth oure bodies. But let vsus heare theyr propre cauelation.

It is true ſaye they, that the Soule dyeth for the tyme, but ſhe doeth not vtterly periſh, for as muche as ſhee ſhall ryſe agayne.

☞ I aſke them, what doeth the body? For if the ſoule doeth not dye, alonely bycauſe of the hope, whyche ſhe hathe bycauſe of the reſurrection, the ſame reaſon may be made for the bodye, that he doeth not peryſhe nother.

Nowe the Lorde Ieſus doeth notably decerne betwene the one and the other, ſayinge that the body is ſtaine, and not the ſoule. In thys maner, ſpake Ieſus Chriſte, when he ſayed vntounto the Iewes: deſtroye thys temple, and I wyll reedifye it in thre dayes. Saynte Iohn added, that he ſpake of the temple of hys body: thus he reſerued the ſoule a parte, ſignifiynge that he coulde not be diſtroyed: and in dede when he dyed, he commended hir vntounto God hys father.

And ſaynte Stephan after hys enſample. Lorde Ieſus (ſayed he) receyue my ſpirite. Thys oughte we therefore to thynke, that God is protectour of our ſoules, to preſerue them from the tyrāny of men, that when we ſhoulde dye, euerye one of vsus ſhoulde commende hys ſoule vntounto hym.

Lykewyſe when ſaynte Peter ſayeth, that the Lorde Ieſus came in hys ſpirite, to the ſpirites that were in pryſon, he doeth clearly teſtifye by hys wordes, that the Soules hauehave ſence and vnderſtandynge ofter death. For otherwyſe they ſhoulde not perceyue the preachynge of Chriſte, whyche as he ſayeth, dyd preache vntounto them. I confeſſe that thys place hath bene taken for a darke place, and that it hath bene diuerſly expounded: but yet w…ll I aledge nothing for my purpoſe, whiche is not certayne. The Apoſtle therfore hauynge before ſpoken howe Chriſte was humilied, and hauynge alſo ſhewed howe that all fayethfull men muſte be made lyke vntounto▪ hym, for conſolation, he addeth that Ieſus Chriſt was not ouercome by death, but that he ouercame death. After this, to certifie vsus that thys vertue of hys reſurrection, doeth pertayne vntounto vsus, he ſayeth, that not onelye the lyuynge hauehave felte it, but alſo the deade: and not onelyonly the fayethful, but alſo the vnbeleuyng, and rebels. It is true, that whē the matter requireth: that we muſte diſtinguyſhe we ſe that he ſpeaketh but of the ſecōd kind: but that hindereth not, but that he ſpeaketh fy…ſte, of all in generall. Touchyng that he putteth, as wel the ſoules of the good, as of the euyll, in pryſon, that doeth he to ſignifye the vehemente deſyre, whyche the fayethfull had for the commyng of Ieſus Chriſt, which hild them as it were in anguyſhe.

¶ Therfore the ſence is thys, the vertue of Chriſtes redemption, hathe appeared vntounto the ſoules of theym that be deade, as well to the beleuynge, as vntounto the vnbeleuyng, But when he muſte ſpeake in ſpeciall, he leaueth the fyrſte.

☞ Notwythſtandynge to the ende that we do not diſpute touchynge the ſence, whē there is no nead concernyng the preſent matter, onelyonly I aſke thys queſtion of theſe good people, whether the ſpirites, of whom the Apoſtle doeth ſpeake be lyuynge ſoules or no? Moreouer he addeth an other ſentence, whiche to yet more cleare, that is, that the goſpel was preached vntounto the dead, that they ſhold be condempned in the fleſhe, as touchynge to men: but ſhoulde lyue to God in the ſpirite. We ſe that he doeth ſubiect the bodye onelyonly vntounto death, reſeruyng the ſoule alyue.

☞ The lyke was ſhewed before by Salomon: where, in diſcouerynge mannes death, he ſayeth, He doeth ſeperate the fault far frō the bodye, vntyll the earth do returne to hy… earth whēce it was taken, and that the ſoule go to God, whyche gaue hyr. If they gloſe, and ſaye that thys worde ſpirite, doeth ſignifye but lyfe, there is not ſo lyttle a chylde, whyche ſerth not, that, that is a corruptinge of the texte.

If there were none other teſtimonye but thys ſentence of Moyſes, where he ſayeth, that God is the God of Abraham, Iſaac, and Iacob, aboute three hundred yeares after theyr death, it ſhoulde be ſufficiente to ſuche as woulde not be contentious.

But if there be any opiniatoure whiche wyl agayne ſay it, then wyll the expoſition whyche oure Sauiour Ieſus Chriſte, maketh vponupon theſe wordes, take awaye all doubtes. That is, that hys father is not the God of the deade, but of the lyuyng.

¶ I knowe theyr anſwere is, that the dead be called lyuynge, bycauſe of the hope of the reſurrection. But that is nothynge. For ſeynge that the Patriarckes were deade, at that tyme when Moyſes ſpake, it foloweth that they lyued in a better lyfe.

And therefore Saynte Luke addeth that they do all lyue vntounto God, ſignifiynge that the Lorde doeth mayntayne hys in lyfe, by hys grace and vertue.

VntoUnto which agreeth this ſaying of the Apoſtle. If ſo be y^t we liue, let vsus liue to y^e lord if we dye, let vsus dye to the Lorde. And whether we lyue, or dye, we be the Lordes, and Ieſus Chriſte is dead and riſen agayne, that he myghte hauehave rulle ouer the lyuynge and the deade. For thys is ſure, that Ieſus Chriſt, tolde hauehave no dominiō ouer vsus, if we were not, therefore if hys empeyre be extendyd vntounto the deade, it moſte nedes be that the fayethfull after death hauehave an eſſentiall beinge.

☞ And in dede, the viſion whiche Sainct Iohn rehereſeth in the Apocalipſe, cannot other wyſe be true. Whiche is that he ſawe the ſoules of the Martiers, vnderunder the heauenlye …iter, criyng wyth a loude voyce, Lorde howe longe doeſt thou differ, to auenge oure bloude? And that God commaunded to geue them white garmentes, and commaunded them to hauehave pacience for a littell whyle, vntyll the number of theyr fellowes were fulfylled.

There is no doubte but that theſe white garmentes, do ſignifie begynnyng of glorye whiche God doeth geue vntounto the martiers, whyle thy tarrye for the daye of iudgement. For that is no newe thynge in the ſcripture, as whan Daniell ſayde, that he ſawe the Lorde clothed in a longe white robe. And Ieſus Chriſte was ſo in hys tranſfiguration in the mount of Tabor. The Aungel alſo, whiche apered to the women by the ſepulcher, was clothed in a white robe. So were the aungelles whiche appered to the diſciples, after the aſcencion of the Lorde Ieſus as much is ſayed of the Aungel whiche apered vntounto the Cornelius the Cneturien. Final lye, in the parable of the prodigall ſonne: it is ſayde that whan he was retourned, hys father commaunded to brynge hym hys beſt robe, in ſygne of Ioye and faſtynge. We ſe therefore, howe much thys doeth repugne agaynſte the erroure of the Anabaptiſtes, whyche in the place of whyte robes, woulde geue pyllowes to the ſoules to make them ſlepe.

Moreouer; in that it is ſayed, that the ſoules crye, axynge vengaunce of God, it is declared that they ſlepe not. For thys crye, cannot be expounded as the crye of Abelles bloud: bycauſe the deſire whych the holy ſoules hauehave, is ther expreſſed. Thys is ſufficientelye comfirmed vntounto vsus, by the hiſtorye of Lazarus, where it is ſayed that hys ſoule was borne by the aungelles of God, in to the boſome of Abraham. And the ſoule of the riche man wente in to hell.

They thynke that they hauehave a fayre ſolucion and wel coloured, whan they do anſwere that it is a parable, that is to ſaye, an exemple and not a ſtorye

But I axe them, where they hauehave ſene it in holye ſcripture, that in a ſimple parable or ſimilitude the proper name of a manne hath bene expreſſed, as it is here.

And euen thus hauehave all the doctours of the churche vnderſtande that a place, as reſon woulde. But be it that I do graunte vntounto them, that it is …parable, yet muſt it nedes be that it be taken of the veryte. Oure Lorde ſayth, that the ſoule of Lazarus, was borne by hys aungelles, in to the boſome of Abraham, and that ther, it receyued Ioye & cōſolacion.

☞ On the otherſyde, he ſayeth that the ſoule of the rich infidle, did ſuffer maruelous tormentes in hell. He ſayeth that there is a greate diſtaunce betwene the one and the other. If the ſoulles hauehave no felynge after death, of good nor euyll, what ſhoulde thys narracion of the Lorde be, but a fable, and as a tale of the boke of Melluſine?

Therefore thys tergiuerſation of the Anabaptiſtes is a blaſphemye, which diſhonoreth the Lord Ieſus, as thoughe he had told vsus a vayne tale to no purpoſe. Beſides this it is a folyſhe imaginacion repugnaunte to humayne ſence, as lyttell chyldren maye perceyue.

☞ And thys is the promes whyche was made vntounto the poore theife whan he axed mercy on the croſſe. For the Lord Ieſus anſwered hym.

This daye ſhalt thou be wyth me in paradice. By thys word paradice, we nede not to imagen that he woulde ſpecifye a certayne place: but onelyonly the Ioye and felicitie which they hauehave that liue with him. This is plaine that Ieſus Chriſte doeth not ſende thys poer ſynner to the daye of reſurrection: but doeth aſſigne him the ſelfe ſame daye, to liue eternallye in his companye.

The Anabaptiſtes to trifel out thys place do alledge that whiche is ſayed in a nother place, that a thouſande yeres are as one day before the Lorde. Whiche thinge we graunt vntounto them, but thys muſte we conſider, that when God ſpeaketh vntounto men, he frameth hys ſpeache, accordynge vntounto their capiacitye. In ſuche wyſe, that you ſhall neuer finde in the ſcripture, that God hath at any time ſayed: I wyll thys daye do thys, meanynge that he wyll do it a thouſande yeres after.

In ſuche maner whan Ionas ſhewed the Niniuites, that after fortye dayes their Citye ſhoulde periſhe, it hadde bene greate folye for them, to hauehave vnderſtanded fortye thouſand yeres.

Lykewyſe whan the Lorde ſayde, that he woulde ryſe agayne the thyrde daye, we knowe he ſpeake after the common maner of menne. But I wyll ſeaſe from thys matter, for as muche as all men do ſee howe muche the Anabaptiſtes hauehave bene begyled in vſynge of ſuche euaſions. They hauehave yet a nother cauilation.

To daye doeth ſignifye the tyme of the newe teſtamente. And to proue thys, they abuſe thys ſent…nce, whyche is in the Ep…ſtell to the Ebrues, that Ieſus Chriſte whyche was yeſter daye, is to daye, and ſhalbe for euer.

But they ſe not, that if we ſhoulde ſo expound the word thys day, y^e word yeſter day ſhoulde ſignifye the tyme of the olde Teſtament, and ſo ſhoulde it folowe that the Lord Ieſus dyd begyn to be, whych were a great abſurdite, for as much as we knowe that he is our eternall God, and alſo touchynge his humanitie, he is called the Lambe ſacrificed from the begynnyng of the worlde.

Moreouer after theyr ſayinge, we myghte conclude y^t they, whole ſinnes Ieſus Chriſt hath forgeuen, ought to enter into heauē before the daye of the reſurrection. For the Apoſtle ſpeaketh of thre tymes, of the whyche the one, as I thynke, ſygnifieth the daye of the olde teſtamente, and the other ſignifieth the tyme whyche ſhal be from the renewynge of the worlde. Therefore it reſteth, that thys word to daye, muſt ſignifye the tyme in whych we be, whych is betwen the death of Ieſus Chriſte & hys laſt commyng. And that they may the better knowe theyr beaſtlynes. If Ieſus Chriſt had promiſed heauen vntounto the theſe for the day of Iudgemēt, he ought to hauehave ſayd in the worlde to come, and not thys daye. For that is the ſcriptures maner of ſpeakynge. Who thinketh them not ouercome by thys cleare reaſon? Yet is theyr impudency ſuche, that they brynge yet an other replycation, whyche is: that heauen is promiſed vntounto the thefe, in lyke ſorte as deathe was pronoūced to Adam and Eua, in what daye ſo euer they ſhoulde eate of the fruyte whyche was forbydden theym. Nowe is it certayne that they dyed not the ſame day, but longe time after. I anſwere that in the ſame inſtaunce that Adam traunſgreſſed the commaundement of God, he dyed as touchynge the ſoule. For as muche as he was alienate whyche was hys verye lyfe, and was made ſubiecte to bodily death. And thus, thoughe we ſhoulde receyue theyr gloſe: yet ſpyte of theyr teathe, ſhall we hauehave wonne this much of them, that in the ſelfe ſame daye, the thiefe was deliuered from the miſery, in whych Adam was fallen by hys offence. In ſumm…, we conclude, that euen as deathe beganne to raygne in Adam, frō the daye of hys traunſgreſſion: euen ſo the thyefe, the ſame daye in whyche the promiſe was made vntounto him: beganne to be reſtored into the beatitude of heauen.

We ſe y^t S Paule liued in this hope, whē he ſayed, that he deſyered to be loſed to lyue wyth Chriſte. Fyrſt he vſeth an apte ſpeach, in ſayinge that the fayethfull man thorowe deathe is deliuered frome the bandes of hys bodye, as in an other place he doeth more clearlye expreſſe it. Further he addeth, that his deſyre is to be with the Lord Chriſt, whē hys ſoule ſhall be ſeperated from the bodye.

And in dede, if it be not thys, theſe wordes whiche he ſpeaketh in an other place can not be true that there is neyther lyfe nor deathe whyche can ſeperate vsus from the …oue whyche God hath vntounto vsus. For if we periſhe by death, or that oure ſoule leſe hyr lyfe, howe canne the louelove of God conſiſt towardes vsus? but thys is more playnelye deduced in an other place where he ſayeth. We knowe that if our earthly houſe of the tabernacle of our bodye were deſtroyed, we hauehave a buildynge in heauen by God, whych is not made with handes. Therefore beynge in thys tabernacle, we morne as beyng greaued, not that we deſyre to be vnclothed: but clothed agayne, that our mortalitie myght be ſwallowed vp of lyfe. Notwythſtandynge we be alwayes of good courage, knowinge that whylſe we be in our bodyes, we be as ſtraungers frome God, bycauſe we walke by fayeth and not by ſyghte,

¶ But we hauehave thys confidence, and deſyre to be ſeperat from the body, and to be preſent wyth God, bycauſe there is made mention there, of the daye of iudgemente. The Anabaptiſtes do theyr indeuoure to wrape vp al there, that they myght drawe all the wordes of the Apoſtle vntounto that daye. But they can not do ſo muche, but that the trueth wyll be yet more ſtrōger, to maintain it ſelfe againſt theyr falſe accuſations.

For the Apoſtle doth ſaye expreſly, that the fayethfull man departynge frome hys bodye goeth to God, from whom he was abſent in thys worlde. After that he addeth, that as well abſente, as preſent, we do our indeuour to pleaſe God, bycauſe we mu…e al come before hys iudgement ſeate. That man is very obſtinate, and more then hardened, agaynſte all reaſon, whyche wyll not conſente vntounto theſe wordes. Nowe is it ſo, that the Anabaptiſtes, in place where ſaynte Paule ſayeth, that by death we approche to God, do make vsus beleue that wee retule and be further of then in thys preſente lyfe.

☞ That ſo it is, it is wrytten that he whiche beleueth in the ſonne of God, ſhall not come into cōdemnation: but is already gone from death vntounto lyfe. If lyfe euerlaſtyng be alreadye be gonne in vsus, what abſurditye is it to ſaye, that in death there is interruption If we be already entred into the kyngdome of God, for what cauſe ſhoulde we be made go oute agayne by death, or at the leſte, made go backewarde as the ſea Crabbes?

The kyngedome of God is in you, ſayeth the Lorde Ieſus, what meaneth thys, but that we hauehave already the rote of lyfe, whyche can not be extynguyſhed? And that is it whiche in an other place he ſayeth. Thys is the wyll of my father, that whoſoeuer doeth beleue in the ſonne, ſhall not peryſhe: but hathe euerlaſtynge lyfe, and I wyll rayſe hym vp the laſte daye.

☞ Alſo, who ſo euer eateth my fleſhe, and drynketh my bloude, hathe euerlaſtynge lyfe, and I wyll rayſe hym vp at the laſte daye. Note thys that he doth promiſe vntounto vsus .ii. thynges, euerlaſtynge lyfe and reſurrection

The Anabaptiſtes do take the one of theſe membres, & leaue the other: as if they mighte be deuided.

He ſpeaketh yet more playnely in an other place, ſayinge. I am the reſurrection & lyfe, he that beleueth in me though he were dead, he ſhall lyue: and who ſo euer lyueth and beleueth in me, he ſhall neuer dye.

Alſo, who ſo euer kepeth my word, ſhal neuer ſe deth I prai you, is it poſſible to ſpeke more playnly thē thys. And ſhuld a chriſtē man deſyre more ſtronger teſtimonies to ſettle hys conſcience wyth? Peraduenture ſome man wyll obiecte, that thys is not true but onelye of faythfull men. I graunte that, and for my parte, it ſufficeth me to inſtructe the chyldrē of God, what ſhall be theyr condition after death. Howe be it hereafter wyl I ſpeake of the reprobate.

But here we ſe what Ieſus Chriſte doth promiſe vntounto vsus, if we be his. That in the middell of death, our ſpirituall lyfe ſhall not be interrupted. But that more is, ſaint Paul declareth that it is euen then, that it begynneth to be in hys moſte ſtrength. As our outwarde man, ſayeth he, is corrupted, ſo is the inwarde man renued from daye to daye. By theſe wordes he declareth, that as thys preſent lyfe doeth declyne and become corruptible, ſo the lyfe of the ſoule increaceth and is fortified more and more. Therfore it is contrary to this ſentence, to eſteme that the ſoule is quēched whē the corporal lyfe taketh end.

I wyll yet deduce this argumente further. We muſt daylye encreaſe and profite in the Lorde, auauncynge oure ſoules alwayes to approche vntounto hym, as if we ſtepped thys daye one pace, and to morowe an other. Or as if we dyd aſcende by ſteppes.

Nowe is it ſayed for thys preſente tyme, that we do walke in the bryghtneſſe of hys face. Alſo, that hys ſpirite doeth beare vsus recorde, that we be hys chyldren. If it ſo be, that in death, we do leſe thys bryghtnes, and confidence whyche the holy Goſt geueth vntounto vsus, howe ſhall we then aduaunce oure ſelues? Lykewyſe Saynte Paule ſayeth, that thought we hauehave oure conuerſation in thys worlde, yet is our habitation in heauen,

Let vsus ſe if death maye dryue vsus out of the kyngedome of God, wherein we had oure abydyng before, thorowe hope It is true that thys mortall bodye is to vsus as a pryſon, to thruſte downe oure ſoule ſo lowe, as captiue to earthly thynges.

☞ Therefore is it mete that when ſhe is gone forth of ſuche a ſeruitude into libertye, that ſhe be more diſpoſed to contēplate God more familiarly. And when ſhe is lyghtened of ſuche a burthen, that ſhe be more chereful to lifte hyr ſelfe vp vntounto God. It is therfore to greate a beaſtelynes to laye theym downe ſofte, as do the Anabaptiſtes, to make them ſlepe vntounto the day of the reſurrection. Howbeit theyr erroure is yet better conuinced, by that the ſcripture doeth declare touchynge our regeneration.

For when it pleaſeth God to call vsus into the participation of hys grace: he ſayth that he maketh vsus newe creatures. How is that? In that by the vertue of hys worde and of hys ſpirite, he mortifyeth the corruption of oure nature, makynge vsus to be borne agayne to liue in hys kyngdome. Let vsus nowe heart what is the operation of the one and the other in vsus. Saynt Paule goynge aboute to conforte vsus ſayeth, that though the bodye he deade bycauſe of ſynne, yet the ſpirite of the Lorde Ieſus dwellinge in vsus is lyfe, bicauſe of reghtuouſnes, I knowe that thys lyfe is neuer perfitte, whylſe we are in thys world, but ſeyng that the ſpirit of God, is a ſparke of lyfe, whyche is geuen vntounto vsus to quicken vsus more and more tyll we come vntounto perfection: it foloweth that oure lyfe can neuer be quenched.

☞ As touchynge the worde, Saynte Peter ſpeaketh yet more clearlye, ſayinge that it is a ſede of immortalitye, yea an incorruptible ſede, whyche God hathe put into vsus, to exempte vsus from that condition wherein we be by nature, whyche is as Eſaias ſayeth, that all fleſhe is haye, and all the glory of mā is as the floure of the graſſe, bycauſe that when the ſpirite of God doth blowe on mā, he is by and by wythered and dryed, and falleth wholy downe.

Nowe, after that the Prophete had thus ſpoken of vsus, he added by and by, the contrarye, that the worde of God abideth for euer. Saynte Peter doeth aledge thys place, and ſheweth that thys eternitie of the worde of God is ſhewed in vsus, bycauſe that by the ſame we are borne agayne, hauinge it in our ſoules for an incorruptible ſeede the whyche neuer rolleth nor withereth. What is it that maye be replyed agaynſte thys, whyche ſhall not be thynges apparant, and already reſolued, for we beinge regenerate by the grace of God, are broughte into hys kyngedome, to lyue in cleauynge to hym wythout ende.

To reſolue thys matter, there is nothinge more mete not more certayne, then to conſider what coniunctiō & vnitie we hauehave w^t our Sauioure Ieſus. Fyrſte we knowe that in Baptiſme we be entexed into hys bodye, to be verily hys membres, and to fele in vsus ſuch an effect of hys vertue, as the braunches of a tre do of theyr rote. For we are ſo vnited vntounto hym, that we are made one ſelf ſubſtaūce. And we nede not aledge any other probatiō then that whyche he hathe ſpoken wyth hys owne mouth.

As I lyue ſayeth he, ſo ſhall you lyue. Now we knowe that the lyfe of Ieſus Chriſte is not temporall, nor yet by interpoſition of tyme. Therefore if we lyue as he liueth, it foloweth that it muſte be wythout ende. For it was neceſſarye that he ſhoulde dye wyth vsus. And thys is it that he ſpake before: He that eateth my fleſh, & drinketh my bloud, he dwelleth in me, & I in hym. If Ieſus Chriſt dwel in vsus, it foloweth that forthwith lyfe dwelleth in vsus: accordyng to y^e which he ſpake before, as the father hathe lyfe in hym ſelfe: ſo hath he geuē vntounto his ſon, to hauehave life in him ſelfe. It is eaſy to ſe that the Anabaptiſtes neuer taſted howe wee be ioyned to oure Lorde Ieſus.

For the one principle is ſuffitiente to ouerthrowe their falſe & pernitious opiniō, touchinge this fantaſtical ſlepe whyche they do attribute vntounto the ſoules.

For we ſe the deductiō which .ſ. Paul hath made to the contrarye, where he ſayeth, that we be already citizyns of heauen, beynge ſet in heauenly places wyth the Lorde Ieſus. Therefore let vsus holde vsus faſt by that whych Saynte Paule hath ſayed, that we be dead touchyng the world, and that our lyfe is hyd with Chriſt in God.

Nowe, by thys he ſignifieth that whiche in an other place he ſayeth. I lyue no more, but Chriſte lyueth in me Let vsus hold I ſay, thys reſolution, that we hauyng one inſeperable coniunction wyth oure Lorde Ieſus Chriſte, be partakers of the lyfe whyche is permanent in hym. And let vsus hauehave in remē braunce, that he beynge rayſed vp, dieth no more, and that death hath no more power ouer hym, not onelyonly touchyng hys perſon: but alſo touchynge hys membres.

¶ It is true, that there is thys difference, that in hym death is wholly vanquyſhed, in vsus onelye in parte. Notwythſtandynge ſo muche is ſhe vanquyſhed in vsus, that ſhe cā neuer exercyſe hyr power. And thus while we abyde the accomplyſhment of our redēption, let vsus not doubt but that the ſame beginnynge whyche is in our ſoules ſhall continue euer.

Hitherto hauehave we proued by ſufficiēt teſtimonies, howe the ſoules beynge ſeperated from the bodyes, do notwythſtandynge lyue in God, and hauehave reproued the errour of the Anabaptiſtes, whyche woulde make vsus beleue, that they do ſlepe, beynge dead wythout anye fealynge.

Nowe to ſatiſfye the requeſte of all men, as muche as in vsus is: there reſteth that we do brieflye ſhewe what we oughte to thynke touchynge the eſtate and condition where they be. And fyrſt I proteſt, that I wyl ſpeke therof more ſoberly then many woulde. For I knowe what curioſitie there is in manye whyche woulde that a man ſhoulde deſcribe it vntounto them vntounto the vttermoſte, euen vntounto the chambers and cabyns where the ſoules be, abydynge the daye of iudgement.

They whych woulde be fed with ſuche fables, ſhall be deceyued, if they ſeke theym at me. For I had leuer kepe my ſelfe to the ſimplicitie of the ſcripture, to ſhewe that which is expediente to knowe, then to wander abrode in the ayre, to appeare ſubtyle. Nowe the Lorde forſeynge that it was not needful for vsus to hauehave a more ample vnderſtandyng of this matter, was content to teach vsus ſimplye, that when our ſoules be departed from theyr bodyes, they do notwythſtandyng lyue in hym, abyding the accompliſhment of their beatitude and glory, in the daye of the iudgment, as ſhall be hereafter ſhewed. Let vsus abyde therefore by thys, and whatſoeuer declaration we ſhal make, let vsus not paſſe this meaſure as touchynge thys ſentence.

But to procede more plainely, let vsus begin at the diſtinction, which is betwene the ſoules of the fayethfull, and the ſoules of the reproued. Whē the Apoſtle ſayd in the epiſtle vntounto the Hebrues, that vntounto thē which had caſt of Ieſus Chriſte, & had wyllingly turned frō hym, after they had knowne the trueth, there remayneth nothynge but a lokyng for of terrible Iudgement, it is manifeſt that he ſpeaketh not onelyonly for thys preſente lyfe, but had a greater reſpecte vntounto the lyfe to come. For the wycked do not alwayes in thys worlde, conceyue the Iudgement of God, to be aſtoniſhed, and to hauehave horro…, but when deathe commeth, they can not eſcape but they ſhalbe holden faſte wyth thys feare and aſtoniſhemente, knowynge the vengeaunce whych is ordeyned for them.

And thys is alſo teſtified by Saynte Peter and S Iude, where they ſaye, that God hath not ſpared hys owne Aungels, whyche fell from theyr originall: but hath caſte them into darcke pryſons, kepyng them ſhutte vp, to preſerue them vntounto the greate day. In declarynge vntounto vsus the condition of the deuylles, they ſhewe vntounto vsus lykwyſe, what is the condition of the wycked. For it is one ſelfe reaſon. Thus we ſe that the ſoule of an infidele, beynge departed frome the bodye, is as a malefactoure whyche hathe alreadye receyued the ſentence of condempnation, and obydeth the houre that he ſhoulde be ledde forthe to the gallowes to be put in execution

It is true, that alſo durynge thys preſente lyfe, the wycked are ſometyme tormented w^t manye remorſes of theyr conſcience, and the Iudgemente of God doeth perſecute theym: but for as muche as they do make theym ſelues droncke wyth vayne cogitacions, as thoughe they myghte flee and eſcape it, they are not altogyther Goddes pryſoners: but are as vagabondes fleynge the preſence of the Iudge.

After deathe it is not ſo. For God holdeth them as in chaynes, in ſuch wyſe that they ſe well what punyſhemente is prepared for thē oute of whyche there is no waye to eſcape. Therefore they be in extreme angwyſhe, abydynge the execution of theyr iudgment. It is not in vsus to determine the place wher they be, and we nede not to care for it.

☞ And on the other ſyde, we maye not Imagyne, that the Soules be lyke vntounto the bodyes that muſte hauehave a certayne ſpace, for a place. Lette it ſuffyce vsus to knowe that they be in hell, as it is ſayed of the wicked riche man: that is to ſaye, in tormente, and as it were in fyre bycauſe they fele theim ſelues caſte out frome God, and do abyde yet a further reuelation of hys greate wrath.

☞ By thys it is eaſye to conclude what is the eſtate of the faythfull ſoules. Whylſe we be in thys worlde, it is true that oure conſciences hauehave ioy and reſte in God: but bicauſe they are continuallye agitate wyth dyuerſſe temptatyons, thys reſte is vnquyeted wyth many cares.

☞ More ouer bycauſe oure healthe conſiſteth in hope, it is hydde to vsus, in ſuch wi…e that we do not walke in viſyon, as ſayeth Sayncte Paule: but after deathe, bycauſe all oure fyghte is ended, and that oure enemyes canne aſſaulte vsus no more. we are as in a place of greater ſuretye.

Moreouer we do no more kepe then, as we do nowe. that is to ſay, aboue & againſt hope: but we do abide the felicity, which we do fele & ſe in part. It is certaine, y^t after this maner the ſoule of Lazarus receyued Ioye and conſolacion, and that in the middell of the miſeries of this worlde he was all hys lyfe long comforted in God. But the Lorde doeth ſpecifye a certayne ioye whiche the fayethful ſoule hath after death, in ſeynge her ſelfe deliuered from all fragilitie▪ from diffidence from all euell concupiſcences, and from all daungers of temtacions, whyche do dayelye happen vntounto vsus. Alſo, in hauyng more cleare and certayne knoweledge of her beatitude and immortal glorye. So whan we woulde wyth one word expreſſe the condition of the fayethfull ſoules after death: we maye ſaye that they be at reſte, not that they be in perfete beatitude or glorye: but bycauſe they be countented wyth the ioye and conſolatiō whych God geueth to them, whileſt they do abyde the day of the laſt redemption.

☞ If anye man wyll that thys thynge be declared vntounto hym by ſimilitude, the time in whyche we dwell in thys mortall bodye, is lyke vntounto the tyme of warre, whan we be vnclothed of oure fleſhe, the battell ſeaceth and taketh ende, and we hauehave the victorye. But the daye of triumphe ſhallbe whan Ieſus Chriſte ſhall apere in hys maieſtye, that we maye raygne eternallye wyth hym. But bycauſe ſuche ſimilitudes are onelye to make the thynge playne, and be not of authoritye: we wyll take one out of the ſcripture, which ſhall not onelye ſerue to teache, but alſo to proue oure doctrine true. We knowe howe ſaynte Paulle doeth allegoricallye treate the iſſue of the people of Iſraell out of Egypte, and their paſſyng thorowe the read ſea. Folowyng thys, let vsus vnderſtand that in baptyme oure pharao is plunged in the ſea: that is to ſaye, oure olde man is mortified, and we are buried wyth Chriſte, by that meanes made fre from the bondage of ſyn. But from thens we go in to the deſerte, in whyche we hauehave oure conuerſation durynge thys mortall lyfe, For we are poore and indigente, but for that the Lorde geueth vntounto vsus dayelye hys graces, as he dyd cauſe manna to raygne from heauen vntounto the people of Iſraell, whan death commyth we do enter in to the lande of promyſſion whyche thynge is not done wythout greate difficultye. For it is then that we moſte ſuffer, the greateſte and perilous aſſautes. Nowe after that the chyldren of Iſraell were entered into the lande of promyſſion, it was a greate whyle after er Hieruſalem were buyldyd, and that the Kyngedome of the howſe of Dauyd was ordayned: after thys maner the fayethfull ſoules, hauehave immediatelye after deth a certayne reioyſyng, of the heritage whyche is promyſed vntounto them: but becauſe the glory of Ieſus Chriſt their kynge, doeth not yet apere, and that the heauenly citye of God is not yet eſtablyſhed in her eſtate, they abide vntounto the day in which the ſame ſhalbe. ☞ All theſe thynges are euidente in holye ſcripture, vntounto al ſuche as wyl not be rebelles vntounto God, and thys doctrine hath not onelyonly good approbation of the ſcripture, but alſo of the aunciente doctours: amongeſte whom Tertulian fayth, aſwel the reward of the good, as the poniſhmēt of y^e euyl, be in ſuſpence vntounto the reſurrection. Neuertheles in diuers places he affirmeth, that the ſoules of the fayethfull do there whilles, lyue in God. And therefore in another place he ſayeth. Wherefore ſhall we not take the bofome of Abraham, for a receptacle of ſoules, for a tyme, the which doeth repreſent vntounto vsus that there is a double rewarde, the one immediatlye after death, and the other at the daye of the laſt iudgemente? And Ireneus ſayeth. Seynge that the Lord Ieſus is entred into the ſhadow of death, wher the ſoules of the dead were, and afterwarde roſe agayne corporally, & aſſended into heauē: it is very true that the ſoules of his diſciples, for whom he did this thyng, ſhal go after death into an inuiſible place whiche is by God ordeyned for them, and ſhall abyde there, waytynge in patience, the day of the reſurrection.

Then ſhal they be ioyned to their bodyes, to come before the face of the Lorde. For no Diſciple is aboue hys Maſter. Sayncte Chriſoſtome vnderſtode what goodnes and priuiledge thys is to vsus, that Abraham and Sayncte Paule be ſet downe abydynge the perfection of the churche, that they maye receyue there rewarde.

For the father ſhewed vntounto them that he would not geue them there reward, vntyl we be come thether to, as a father of an how-ſhoulde, woulde ſaye at anye tyme vntounto hys chyldren commynge from their laboure, that they ſhoulde abyde from eatynge vntyll their other brethren were come.

Thou arte not contented that thou haſte not alredy receyued thy rewarde, what ſhall Abell than do, whyche hath won thys price long tyme before the, and hath not yet hys crowne? What ſhall Noe and the other Patriarches do, for they hauehave taried for vsus vntounto thys daye, and ſhall yet abyde the other that ſhall come after?

They wente before vsus in the batayle, but they ſhal not be crowned before vsus. For ther is one daye apoynted, wherein all the children of God ſhall be crowned to gether. Sayncte Auguſtyne wryteth that the ſoules of the Saynctes be in ſecrete receptacles, vntyll they ſhall receyue the crowne of glorye in the day of iudgement.

And contrarywyſe the ſoules of the wycked, in abydyng there punyſhement. And in an Epyſtel whych he wrote to Sayncte Hierom.

The ſoule, ſayeth he, after bodelye death ſhall hauehave reſte, and than after that ſhal take agayne her bodye, that ſhe maye hauehave glory. S Barnard: the ſwetne… whiche the ſoules of the ſainctes hauehave at this preſent is great, but it is not yet perfecte: for it ſhalbe made perfecte, whan thei ſhal fit on ſeates as iudges: whā thei hauehave put of ther bodies, thei be forth wyth broughte into reſte: but not into the glorye of the kyngedome, And in hys ſermon folowynge, he proſecuteth ſtyll the ſame argumente, ſayinge that there be three eſtates of the ſoule. The fyrſte in the bodye as in a tabernacle The ſeconde after death, as in the porche of the temple. The thyrd in heauen wyth hys glorified body. Who that woulde knowe more, Lette hym read the ſeconde and thyrd ſermon vponupon Alhallon day.

Bryefely, thys is the perpetuall doctryne, whych hathe alwayes continued in Chriſtes churche, wythout any contradiction, that as we lyue in God thorowe fayeth, whylſe we are in thys mortall lyfe. Euen ſo after death we hauehave Ioye and conſolation in knowing more clearlye, and ſeynge, as it were, at the eye, the heauenly beatitude, whyche he hathe promiſed vntounto vsus: the whyche we do contē plate here, as it were in a glaſſe, & by a darke vnderſtandynge.

Thys blynde opinion of the Anabaptiſtes touchynge ſhe ſlepynge of ſoules, was neuer herd of, but by a ſort of heritikes called Arabiques, & by Ihō pope of Rome, which was not paſte an hūdred & thirti yeres agone. But bycauſe it is a thynge ſo contrarye boeth to mans ſence, and vntounto oure chriſtian fayeth, thus to caſte the ſoules into a ſlumber, in the tyme when they are more neare to God, to hauehave more perfyte vnderſtandynge of hys goodnes: al chriſtendome hath had thys fantaſy in horror, Therefore all they whych wyl yelde theym ſelues conformable vntounto God & hys word, do abide in that which I hauehave already ſhewed by the ſcripturs, and do meditate thys goodly promiſe, that the Iuſte ſhal bloſſome as the Date tre, and ſhall be multiplied as the Cedar of Libanus, y^t they whyche are planted in the houſe of the Lord, ſhal bloſſome and brynge forthe theyr fruite, that they ſhall be fatte and ſtronge in theyr age.

Therefore ſeynge that we knowe that our age is renued in vsus, thorow the grace of god by miraculous ſtrength, let vsus not feare whē we ſe whole nature fayle. But rather let vsus ſyng wyth Dauid. My ſoule, bleſſe thou the Lorde, whych fylleth thy mouthe wyth good thynges, and maketh the yonge agayne lyke the Egle. And to this, we hauehave the prayer whyche the Lorde Ieſus made to hys father for the ſame purpoſe, ſayinge. Father I deſyre that thoſe whyche thou haſte geuen me, may be with me to ſe my glory.

Nowe, as we hauehave ſuffitiently proued the true doctrine, touchynge the immortalitie of the ſoules, ſo on the other ſyde is it neceſſary to anſwere to thoſe places, whych the Anabaptiſtes do brynge forthe to grounde theyr errours on.

Fyrſt they aledge that the deſcription whiche the ſcripture maketh of mās ſoule, agreeth wyth the ſame of Beaſtes, as where it is ſayd, that God hath created the greate whales, and eueryevery lyuing ſoule. Alſo that the beaſtes entered by couples into the Arke, al that had ſpirit of lyfe. And to confyrme this, they helpe them ſelues wyth that whyche ſaynte Paule ſayeth, that in thys lyfe man is corruptible, mortall, and animall: But he ſhal ryſe agayne incorruptible, immortall, and ſpiritual, as it is wrytten, that the fyrſte man was made in a lyuynge ſoule. I graunt that thys tytle of lyuynge ſoule, is oftentimes attribute to beaſtes, bycauſe they alſo do lyue in theyr kynde. But there is greate diuerſitie betwene them and mē. For in man, the ſoule by whyche he knoweth, Iudgeth, and hathe diſcretion, is called lyuynge. The Soule of beaſtes hath none other facultie, but to gyue mouynge vntounto theyr bodyes.

Therefore it is no maruayle, if the ſoule of man whyche hath reaſon, vnderſtanding, wil, and other powers diſtinct from the bodye, do ſubſiſte beinge ſeparate from the bodye, wher as the ſoules of beaſtes do periſhe, for as muche as they hauehave onelye but corporall ſence.

☞ For thys cauſe Sayncte Paule alledgeth the teſtimonye of Aratus an Heathen Poete, whyche ſayth that we are the lynage of God, to declare the excellencye of our ſoules. Touchyng that ſaynt Paule putteth difference betwene a liuyng ſoule, and a liuyng ſpirite: is not done, to declare that the ſoule whych we now hauehave, doeth peryſhe, but onelye to declare, howe muche more power ther ſhal be after the reſurrectiō, y^t is fowete, that we ſhall be lyke vntounto the Aungelles of God, liuynge wythout meate, and dryncke, not beynge ſubiecte to anye mutation or fragilitie. ☞ They do yet further alledge the v…ſion of Ezechyell, where the Prophete, wrytynge of the reſurrection, doeth ſay, that God calleth the ſpirite from the foure wyndes to inſpyre lyfe into the deade bones.

But the ſolution is eaſye: that Ezechyell after the maner accuſtomed of the Prophetes, vſeth an exterioure fygure to ſignify the foule of manne, as in hys fyrſte viſion, ſpeakynge of the ſpirite of God, he calleth hym alſo wynde. Who ſo woulde vponupon that reaſon, that the ſpirite of God were not an eſſence, were farrre wyde.

Therfore it is greate folye of theſe madde menne, that they do not obſerue thys maner of ſpeache, whyche is ſo commune thorowe out all the whole ſcripture.

☞ Theyr thyrde Argumente is, that thoughe the ſoule were created immortal: yet thorowe ſynne ſhe hathe laſte hyr immortalitye, as Sayncte Paule doeth ſaye, that the rewarde of ſynne is death.

But fyrſte I aſke whether the deuil hauehave not receyued the ſame rewarde? And yet is he not ſo dead, but that he alwaies watcheth and buſelye ſeketh whome he maye deuoure. Secondely I aſke, whether thys death take ende or no?

For if it hauehave no endē, wyll they, nyl they, they muſte nedes graunte me, that the ſoules thorow death, do not ceaſe to fele the eternal fyre, and the wormes that gnaweth theym. It appeareth therefore, that the ſoule doeth not ſo dye, but that ſhee hathe fealynge of hyr euyll.

Touchyng the body it is ſayed, that it ſhal returne to the earth, whence it is come, there to rote. But the deathe of the Soule, is to be put from God, and to be cōfoūded wyth the felynge of hys yre, as the Apoſtle declareth ſayinge. Awake thou that ſleapeſt, ryſe from deathe, and Chriſte ſhall illumine the. It is euidente that he ſpeaketh not to the inſenſible bodye: but vntounto thoſe whiche beynge buried in ſynne, do beare Death and Hel wyth them. Moreouer we hauehave alreadye ſhewed, that, that thynge whyche we hauehave loſte in Adam, is reſtored in Ieſus Chriſte. For that thyng whych was ſhewed before by the prophetes, that he ſhoulde deſtroy death for euer and that he ſhoulde ſwallowe it vp: the Apoſtles hauehave declared that it is fulfylled. He hath deſtroyed death ſayth ſaint Paule, and hath geuen lyfe thorowe the Goſpell.

Agayne if death hauehave reygned thorowe one mans faulte, they whyche hauehave receyued abundaunce of grace ſhall raygne in lyfe thorowe Ieſus Chriſte. Thys one ſentence is ſufficiēt to ſtoppe theyr mouthes. For ſeyng that the deathe whyche is come thorowe Adam is aboliſhed by Chriſte, the whole queſtion lieth in the compariſon whych Saynte Paul maketh there. Which is, that the vertue of Ieſus Chriſte is of greater ſtrengthe to reſtore, thē was Adams to deſtroy. Whiche thynge in that place he doeth wel declare And folowynge that whych he ſpake, he addeth further after, that there is no dampnation to theym whyche are in Chriſte Ieſus, whych walke not after the fleſh. And in dede if deathe ſhoulde hauehave dominion ouer the Soules of the fayethfull, the grace of God ſhould not hauehave his raigne, which importeth lyfe, as he ſayth: but rather the lawe of god ſhoulde exercyſe hyr power ouer them, whyche is contrarye to the whole doctrine of the ſcripture.

¶ They do alſo abuſe theim ſelues w^t thys that oftentymes thys worde ſleepe, is token for death: as where it is ſayed of ſaynt Stephan, that he fel a ſlepe in the Lord.

Againe, Lazarus our frend ſlepeth. Againe ſorowe you not for them that ſleepe. And in dede this manner of ſpeach, is more frequēt in the Hyſtories of the Byble, then anye other. I anſwere, that thys ſlepe appertayneth nothynge vntounto the Soule, but oughte wholie to be vnderſtanded of the body. For ther are two ſpeaches, whyche do vnderſtande in one ſelfe ſence, to ſleepe wyth hys fathers, and to be wyth hys fathers.

Nowe when it is ſayed that a man is put vntounto hys fathers, it is playne that it is ment of hys Sepulchre I woulde hauehave no manne beleue thys, excepte I can proue my ſayinge by good wytnes of the ſcripturs. Whē Iob ſayed: Beholde, I ſlepe in duſte, he ment not that hys ſoule ſhould ſlepe ther. So when he ſayth in an other place, that al men ſhal ſlepe in the duſte togyther, and that the wormes ſhall couer them: it maye not be vnderſtande out of the bodyes. A lyke meanynge is in theſe wordes of Dauid, wher he ſayeth, that he was lyke vntounto the dead ſleapinge in then Sepulchres. And Eſayas ſpeakyng to Nabuchodonoſor ſayeth. All other kynges hauehave ſlepte in theyr glorye, and were putte into theyr places: but thou arte caſte oute of thy Sepulchre.

☞ Therefore in a ſome, we ſe that thys worde ſleepe, is by ſimilitude applied vntounto the bodyes, whyche are wythoute mouynge when the ſoules are ſeperate from them. And thys is a maner of ſpeakynge, whyche the Painyms alwayes vſed. And thereoute commeth alſo, that we call the place of buriall, a Cimyterie, whyche doeth ſygnifye a place of ſleapynge, not that oure elders, dyd thynke, that the ſoules were there a ſleape, but bycauſe the bodyes be there layed to reſt in theyr Sepulchres, as in beddes. A lyke vnderſtandynge muſte we hauehave, of a certayne place in Iob, where wyth they myghtilye defende them ſelues, where he ſayeth, that after manne is once fallen a ſlepe, that he ſhall not walke, nor ryſe vp tyll the Heauen be chaunged.

☞ They do lykewyſe make them ſelues a buckeler, with a ſentence of Salomon, whiche maketh more againſte them, then anye other in al holy ſcripture. And in dede I wold not nowe brynge it forthe to ſerue my purpoſe, were it not that they do ſo impudently vſe it as though it made for thē. The words be theſe.

☞ I hauehave ſayed in my herte of the ſonnes of menne, that God hathe ſhewed them lyke vntounto beaſtes. Therefore the death of manne is ſuche, as the deathe of a beaſte, and there condition is lyke. The one doeth breath like as doeth the other, and they do dye after one maner, and man hathe nothynge more then hauehave the beaſtes. Boeth are ſubiect vntounto vanitie, and do returne into one place. They come from the earth, and ſhal to the earth returne. Whoe knoweth whether the ſpirite of men doeth aſcende, and the ſpirite of beaſtes doeth deſcende?

To thys I anſwer, as I hauehave before ſayd that Salomon could not ſpeake more expreſly for vsus. For goynge aboute to reproue the vanitie of mannes ſence, he ſayth that mā by hys naturall reaſon, and by that whyche he ſeeth can not comprehend wherein he doeth differ from beaſtes. And chiefely what excellencye he hath aboue thē after death. For the immortalitye of Soules is a thinge whyche doeth ſurmounte hys capacitie.

Therefore ſeinge that man is reproued as vayne, bycauſe he knoweth not that his ſpirite doeth aſcende, that is to ſaye, is immortal, where as the ſpirites of beaſtes doth go into corruption and peryſhe: we muſt nedes conclude that the true wyſedome is to comprehende the immortalitye of the Soules.

Thys text is lyke that whyche he addeth anon after, that a man knoweth not whyther he be beloued, or hated of God, but that this thynge is ſecrete and hydde, bycauſe all thinges come indifferentlye to good and euyll. Nowe ſeyng al thynges are vncerten, I are whether the fayethfull man, when he is in aduerſitie and tribulation, ſhall thynke that God doth hate hym? It is very true, that he doeth not hate hym. For thys promyſe is made vntounto him, that it is for his health, that he myght conforte hym ſelfe and reioyce, beynge ſure that tribulation is rather a ſigne of Goddes fatherly louelove, then of hys hatred But Salomō ſpeaketh of the opinion whiche we might hauehave after mannes vnderſtandynge. Therefore are all men vanitye. We muſte therefore hauehave recourſe to God and to hys word. For a little after he ſheweth what commeth vntounto them that be in thys fantaſye that is, that theyr hertes are fylled wyth vngodlyneſſe and contempte of God: bycauſe they hauehave thys prouerbe. That a quicke dog is better then a deade Lyon. Nowe he hym ſelfe in the ende of his boke doth ſhew what we oughte to thynke touchynge thys matter That is, that the bodye doeth returne vntounto the earth whence it came: and the ſpirite doeth go to God whyche gaue it.

They do pryncipally grounde them ſelues vponupon that the ſcripture ſayeth, that we ſhall receyue in the laſte daye euerye manne accordynge to hys worckes. For they do reaſon thus. Seynge that God, when he ſpeaketh of our beatitude, and of the lyfe euerlaſtyng doeth remitte vsus vntounto the laſt daye: And cō trarye wyſe when he threateneth the wycked he ſayeth that he wyll take vengeaunce in that day, it is euidēt that vntounto that tyme the good ſhall not receyue theyr rewarde, nor the wycked ſhall be punyſhed. Otherwyſe if were in vayne ſayed: that ther ſhall be ſaued all thoſe that are wrytten in the boke of lyfe.

Alſo that it ſhall be ſayed vntounto the electe, Come and poſſeſſe the kingedome. Therfore do they conclude, that ſeynge we ſhal not enter into the poſſeſſion of our ſaluation vntounto the daye of the laſte reſurrection: that in the meane tyme oure ſoules do ſlepe, I hauehave no maner of Ioye of theyr beatitude.

I anſwere that it is not a good cōſequēce For thoughe the Soule be not in glorye: yet doth it not folowe, that they do not lyue in God, whylſe they do abyde the reuelation of the ſame

And for a more ful ſolution of thys place, I woulde the readers ſhoulde remēbre what I hauehave before ſayed, that is, that our beatitude is alwayes in the waye, vntounto that day. We all agree in thys, that the perfection of oure beatitude, is to be perfytelye Ioyned to God, And it is the marke whereunto all the promyſes of God do ſend vsus. For that whiche in tymes paſſed was ſayed to Abraham, is alſo directed vntounto vsus, That is, that God is oure rewarde. Thys is then the ende of our beatitude of our glory and health, to be all wholy to God, to poſſeſſe him, and that he be altogyther in vsus.

Nowe is it ſo that thys thynge ſhall not be accomplyſhed before the day of the reſurrection. Therefore it is not wythout a cauſe …hat it is called the day of health. It is therfore ſayd, that we ſhal then poſſeſſe the kingdome of God, not that we ſhall not in parte poſſeſſe it before as nowe at thys preſente we do poſſeſſe it thorowe hope, but bycauſe that then we ſhall hauehave the full and perfecte Reuelation.

But to make ſhort, that whyche we hauehave before ſayed; myghte ſuffyce for the ſolution of theyr argumēt. That is, that we are alwaies in a wayte and deſyre, vntyll Ieſus Chriſte do appeare in oure full Redemption, to receyue vsus into the immortalitie and glorye of hys kyngedome. Neuertheleſſe in the meane whyle, we ceaſe not to hauehave our lyfe hydd in hym before God as ſayeth ſaynt Paule.

☞ It ſhoulde appeare that we had ſuffitiently anſwered vntounto them, touchyng the day of the reſurrection: were it not that they do proſecute the matter further, bryngyng forth the ſentence of ſaynte Paule, where he ſayeth, that we be of all men moſte miſerable, if we ſhall not ryſe agayne.

They ſaye that thys canne in no wyſe be true, if we be bleſſed before the reſurrection. I anſwere that Saynte Paule had reſpecte vntounto the ende of the hope of the fayethfull, that is, that at the daye of the reſurrection, they ſhall receyue that whych God hath promiſed vntounto theym, and ſo if there were no Reſurrection, they ſhoulde be voyde of all theyr hope.

☞ We ſaye alſo, that the Soules of the fayethfull are bleſſed in waytynge for that daye, but that is thorowe theyr lokynge and waytyng for it, whych beynge fruſtrate and vaine, it muſt nedes folowe that they are vnhappy. Seynge that all the bleſſednes of the chyldren of God proceadeth and hangeth of thys, that in the daye of the reſurrection they ſhall be lyke vntounto God, and inioye theyr heritage. It is no maruaile if ſaynte Paule do ſaye, that they ſhoulde be more vnhappy thē the reſte of the worlde, if there ſhall be no reſurrection.

☞ And in dede, in one maner ſence, he putteth theſe two thynges: that there is no reſurrection, and that our hope ſhould be onelyonly in thys worlde. I doubte not but that eueryevery man ſeeth playnelye, that thys ſentence of ſaynte Paule is nothynge agaynſte vsus. For he ſayeth, that if we be deceyued in our hope whyche we hauehave of the reſurrection: that we be vnhappye. And we ſaye that the ſoules of the fayethfull are ryght happye thorowe the ſame hope, wythout whiche we confeſſe that they can hauehave no Ioye nor bleſſedneſſe. In thys there is no contradiction.

☞ They obiecte yet more againſte vsus, that which is wrytten in the epiſtle to the Hebrues of the Auncient fathers, how that thei departed in fayeth, wythoute receyuynge the promiſes: but ſaluted theym a farre of, and confeſſed them ſelues to be ſtraungers vponupon the earthe.

☞ Nowe in ſaying thus, they do ſignifye that they ſoughte theyr heritage and naturall countrye, in that they had no mynde of that contrei frō whens they came: they might hauehave returned: but they deſired a better: that is to ſaye from heauen. Thys texte is wyckedly depraued by them, thorowe falſe gloſes, in that they do refer thys to the preſente tyme: where the Apoſtell ſpeketh of the tyme whan the Patriarches were conuerſaunte in thys worlde. Howe be it touchynge the purpoſe of oure matter, I am ryghte well contente to alowe their gloſe. They make their argumente thus, if Abraham and the other fathers do deſire the heauenly heritage, than they hauehave it not yet. I replye to the contrary, that if they hauehave a deſire, than do they lyue, and hauehave relynge of good and euyll. Where is their ſlepyng than? Thus we ſe that they be contrary to them ſelues lyke litell chyldren. Touchynge the reſte, I wyll well the Apoſtle ſayeth afterwarde, that all the auncient fathers, hauehave not yet receyued that whych in thys worlde they loked for, bycauſe God hath ordeyned, that they w thout vsus ſhoulde not be made perfect. And this is it that we ſaye, that all the conſolation whych the fayethfull ſoules hauehave, is reduced to thys glorious immortalitye, in which, we ſhall all at one tyme, be gathered together, whan Ieſus Chriſte ſhal apere in iudgemēt. Theſe places which here after I wyll recite ſhal declare, howe theſe phantaſticalles do kepe together al the cauillations that they canne, and that impudentlye, to hauehave ſome apparence to colour their errour. If the ſoules (ſay they) beynge ſeperate from their bodies do lyue wih God, than dyd ſaynct Peter greate iniury to Cha…ita in raiſyng her vp, ſeynge it was a wythdrawynge of hir from the companye of God, and from the bleſſ…d lyfe, whan he broughte her agayne in to thys ſea of miſeries? I Anſwere that this argumente maketh as muche agayne them, as agaynſte vsus. For if ſhe ſlepte wythout felynge anye euyll, we maye ſaye that it was not for her prophet, to come from ſuch a reſt, to enter into the fyghtes of thys preſente lyfe. I myghte require of them the ſolution of this argum…nt. But I knowe that it were vaynt to tarye for anye good ſolution of thē Touchynge vsus oure anſwere is eaſye, that whyche Sayncte Paule ſpake of hym ſelfe is common to all fayethfull men. That is, that it is profitable for vsus to dye, & that it is for oure aduantage to be wyth Chriſte. And yet notwythſtandynge, he ſayeth that God whan he healed Hepaphroditus of his ſycknes, and deliuered hym from death, had pitie on hym, allthoughe he were of the number of the fayethfull. The Anabaptiſtes do ſaye that thys is a crueltye if the ſoules do liue after death.

☞ We ſaye that it is a mercifull deade whā it pleaſeth God to be magnif…ed in vsus in thys corporall lyfe, makynge vsus inſtrumē tes of his glorye.

Moreouer it is not ſayed that Thabitha was rayſed vp for her owne commoditye: but at the requeſte of the poore whiche wepte for the loſſes that they hadde by her death. Therefore let vsus byde faſte by thys, that the Lorde doeth alwayes vntounto vsus a ſinguler grace whan he maketh vsus to lyue, and dye to hym.

☞ Let vsus come to the teſtimonies whyche they aledge of Dauid, althoughe I be aſſhamed to reherce them, bycauſe they do abuſe them ſo chyldyſhelye. But yet muſte I reherſe them, bycauſe they go about to diſceyue the ſimple with them. They do aledge thys ſentence: I hauehave ſayed, you are goddes and ſonnes of the moſte hygheſt yet ſhal you dye lyke men.

They do expoūd, thus that the faythful are there called goddes: but yet do they dye lyke the reprobate, and that there condition is lyke vntyl the daye of iudgemente. But we hauehave the expoſicion of Chriſte, that in that place, is mencion made of princes, and miniſteres of Iuſtice whiche hauehave the tytle of goddes: bycauſe that in there eſtate, they are as hys lyuetenauntes. And thoughe oure ſauioure Ieſus Chriſte had ſpoken nothynge thereof, yet the phraſe of ſcripture doeth declare it plainelye. And the texte it ſelfe is ſo playne▪ that it beareth hys gloſe wyth it. For, there are reproued all ſuche as exerciſe tiranny and iniquiti, and it is ſayed to them that they muſte dye, and be depriued of that dignitye whyche they hauehave, and muſte geue an accompte to God as well as the leſte of all.

They aledge alſo thys texte: put not youre truſte in men, the ſpirite of man goethe, and returnethe into hys earthe, and in that daye ſhall periſhe al their cogitations. They take thys worde ſpirite for wynde, as thoughe ther were none other ſoule in man. Than do they make their argumēce. Thus, if mannes cogitations do periſhe, it muſte folowe that the ſoul doeth ſlepe, or elſe that it is nothing I anſwere, that the ſpirite of man, doeth ſignifye an other thynge than breth, as I hauehave ryghts well proued before. But were it ſo, that thys worde in thys place were taken in ſuche a ſignificacion, as it is taken in ſome other places: yet ſhoulde it not therefore folowe that man hath none other ſoule but breth.

Touchynge that it is ſayde, that the cogitacions do periſhe: that doeth importe none other thyng, but that the enterpriſes of men are diſſipate by death, and vaniſhe as ſmoke as it is ſayde in a nother place, that the deſires of ſynners ſhall periſhe, to ſignifie that they ſhall not come to ther effecte Therefore Dauid ſayth not, that men ſhal thyncke nothynge after ther death: but he meaneth that all ther delyberacions ſhall come to nothing They aledge an other place all moſte lyke thys: he hath remembered that they are but fleſh, a ſpirit that goeth and retorneth not agayne. Nowe I graunte, that in this place this worde ſpirite doeth ſignifie wynde, or breath.

But I do denye, that this place doth make any thyng to the confirmatiō of their errour For by thys maner of ſpeache, the prophete woulde expreſſe the fragilitye of oure eſtate and condition, and the ſhortenes of mannes lyfe. It is ſayed in the hyſtorye of Iob, that man is as a flour ſprynging out of the earth whyche in continente wythereth, and as a ſhadowe paſſeth awaye.

☞ Eſaias commaundeth all preachers to crye, that all fleſhe is but graſſe. If the Anabaptiſtes do oute of thys conclude, that the ſoule wythereth away: they do ſe more clearlye then dyd Saynte Peter, whyche proueth that the ſoules of the fayethfull are immortall: bycauſe the Prophete immediatlye addeth, that the word of God abideth for euer.

There is a lyke reaſon in thys, whyche is ſpokē in an other Pſalme. As a father hath pitye of hys chyldren, euen ſo hath the Lorde had pitye of hys ſeruauntes. For he knoweeth whereof we are made. He doeth remembre that wee be duſte, that oure dayes be as graſſe wherof the floures doth quykcly wyther awaye. That the ſpirite paſſeth in vsus, and tarieth not, and knoweth no more hys place. In all theſe ſentences, let vsus note that man is admoniſhed of hys frayltye, chyeflye when God wythdraweth hys hande, and hys vertue from hym: that he ſhould knowe that he is nothynge, and leſſe then nothyng, if that God do not kepe and preſerue him bi hys grace. And in dede when we ſaye that the ſoules are immortal. We intende not by that ſayinge to derogate anye thynge frome Goddes title, & the whyche as Saynt Paule ſayeth, is onelye immortall. But we rather thynke it a blaſphemy ſo to attribute immortalitie vntounto the ſoule, as if ſhe by hyr propre vertue dyd ſubſyſt. But in the meane whyle we muſte conſider what propertye and nature God hathe geuen to the ſoules: and that is by hys hande to ſubſiſte, for to be in beatitude immortall, or in malediction.

☞ But they thynke that they hauehave a verye ſtronge weapen, of thys whych is ſpoken in an other Pſalme: wilte thou do a miracle in rayſynge vp the deade, that they may prayſethe. Shall any man in the graue ſhew forth thy mercye, or thy ryghtuouſnes in the Land of forgetfulnes?

Agayne, the dead prayſe not the, oh Lord, neyther yet all they that do diſcende into the graue. But we that lyue ſhal prayſe God. Agayne, what profit ſhal there be in my bloud when I ſhall deſcend into corruption? Shal the duſte prayſe the, or ſhall it ſhewe forthe thy veritye. Alſo that whyche Ezechyas ſaieth in hys ſonge? The graue ſhal not prayſethe, and the death ſhall not geue glorye to the They whyche diſcende downe ſhall not loke for thy verity. The lyuynge, the lyuynge ſhal confeſſe. The father ſhall declare vntounto hys ſonne thy veritye. For ſolution hereof, there are two thynges to be noted: the one is, that by deathe, we maye not ſymple vnderſtande the commune death by whyche we muſte all paſſe: but a death whyche is a puniſhemente expreſſed, and ſigne of the wrathe of God, & whych doeth emporte a reiection of men, for deſtroye them vtterlye. The ſeconde where it is ſayed, that the dead ſhall not prayſe the, it is mente of that prayſe of God, whych is done among thoſe men whych hauehave felte his grace.

As touchynge the fyrſte, it is true that this worde hell doeth often times ſignify a graue as we hauehave alſo tranſlated it. But they whiche are exerciſed in the ſcripture, are not ignoraunte but that whyche I hauehave ſayed, is ſignified by theſe wordes deathe and graue. And that chyefly in the Pſalmes. Therefore thoſe whom God hath reiecte, and whom he chaſteth in hys wrath, not onelye touchynge theyr bodyes, but muche more touching their ſoules, are called deade, and the angwyſhe whyche they fele is called a graue, as when it is ſayed. Let the deathe come vponupon theym, and let theym deſcende a lyue into the graue. Againe, Lorde God if thou ceaſe to helpe me, I ſhall be lyke vntounto them that go downe into the graue.

Agayne, Lorde thou haſt drawne my ſoule out of the graue, and haſt deliuered me from them whyche are layed in the graue. Againe, let ſynners be caſte into the graue, and all people whyche forget God. Agayne if God had not holpen me, my ſoule hadde dwelled in the graue. Againe, oure bones were ſcatered nere to the graue. Agayne, he hath placed me in an obſcure place like the deade.

As contrarye wyſe it is ſayed they lyue, to whom God ſheweth hys mercye.

The Lord ſayth Dauid, in an other place, hath ordeyned benediction and euerlaſtynge lyfe, amonge hys people. Agayne, deliueryng theyr ſoules from death, and nouriſhyng thē in tyme of famine.

Agayne, God ſhall plucke the frome thy tabernacle, and thy rote frome the Lande of the lyuynge. Agayne, I ſhall pleaſe the Lord in the Lande of the lyuynge.

But ther is one text among the reſt, whych doeth ſo well expreſſe boeth meaninges, that it ſhall ſuffice vsus, for altogyther. Shall man paye a pryce for hys Soule, that he may lyue euer? Shall he not ſe death, ſeynge that wiſe men do dye? Foles and wyſe menne ſaye I, ſhall dye togyther: they ſhall be layed in graue lyke ſhepe, and death ſhall deuour thē. but the ryghtuouſe ſhall hauehave rule ouer them in the mornynge: theyr ſtrength ſhall peryſhe in the Sepulchre, and theyr glorye ſhal vade and the Lorde ſhall drawe my ſoule from the power of the graue.

The ſome of thys Phalme is, that al ſuch as putte truſte in theyr rycheſſe or ſtrengthe ſhall all dye, as well the poore as the ryche. as well the fole as the wyſe: but he that truſteth in God, ſhall be delyuered frome the graue. Theſe thyngs wel marked, we hauehave a ſolution for all the places whyche the Anabaptiſtes do alledge.

☞ It is is therefore declared, howe the Sayntes beyng aſtoniſhed for the apprehention of deathe, do deſyre God to wythdrawe theym.

Howe commeth it that they hauehave ſuche an horrous? Let vsus beholde al the enſamples of the fayethfull: we Reade not that they dyd make any greate complayntes or lamentations, when the tyme was come, y^t they ſhould dye, but dyd ſubmit them ſelues, to the good wyll of God, in patiēce, I ſaye alſo Dauid and Ezechyas, Wherefore then hauehave they vſed ſuche complaintes in the places aboue aledged? But onelyonly bycauſe in death they dyd conceyue the wrath and ſeueryte of God, the whyche dyd aſtonyſhe theym, and not wythout a cauſe.

Nowe there is no doubte, but that the man whyche fealeth the rygour of God, and is perſecuted by hys vengeaunce, canne not prayſe him: for as muche as we can not geue hym herty thankes, except we fele his goodnes Secondelye, where it is ſayed in theſe places, that the dead do not prayſe God, that is not mente that they do not prayſe hym in in theyr mynde: but is ment, that they cannot tel hys praiſes vntounto other. Which thyng the wordes whiche are there put, do import For to ſhewe it, to tell it, and to declare it to their chyldren, doeth ſignifye wyth the mouthe to celebrate the benefites of God, y^t the worlde maye not vnderſtande them.

☞ They brynge yet more two verſes …te of the Pſalmes, the one is. I wyl prayſe the Lorde in my lyfe. I wyll ſynge to my God whylſe I am. Agayne, go frome me that I maye take courage, vntyl I go hence, and be no more. In place of the fyrſte texte, I wyll bringe them forth fiue other, to proue the contrarye of that which they pretend. Lord God I wyl confeſſe the euerlaſtyngly. Agayne, I wyll bleſſe the Lorde alwayes. His prayſe ſhal be euer in my mouthe. Agayne, I will praiſe the euerlaſtingelye, for thoſe thynges which y^t haſt done. Agayne, I wil euer praiſe thy name, & in the world of worldes. Agayne, I will euer ſinge Pſalmes vntounto thye name, and in the world of worldes. Daued ſayeth not that he wyl prayſe the Lord only during this preſente life: but he promiſeth to do the ſame wythout ende. What meaneth he than in the other places? ſome man wil anſwere that he doeth promiſe to prayſe the Lorde whylſe he liueth. I aunſwer y^t, y^t doth not exclud the prayſes which y^e ſaītes do giuegive after theyr deth: bycauſe the maner of their praiſīg of God, is other thē oures. Touchyng the ſecond place, they be the wordes of a man preſſed wyth anguyſhe of conſcience, the which deſyreth of God, if he hauehave deſerued to be thruſte downe, that he maye be but once, as we hauehave a lyke exemple of Iob, where he ſayeth to God. Let me alone that I maye a lytle bewayle my ſorowe, and whylle I go to the region of darkenes, where there is nothyng but confuſion, and eternal horror. This maketh nothyng to y^e purpoſe, to proue that the ſoules hauehave an ende.

There be yet other places in the hiſtorie of Iob whiche they do wreſte to theyr purpoſe, whyche I wyll brieflye touche as they ſhall come to my memorie, the fyrſt is. Wherfore dyd I not die in the matrice, or why did I not peryſh cōing out of my mothers wōbe? For then ſhoulde I nowe ſleepe in ſilence, & ſhoulde reſte in my ſleepe, where I ſhould be as a chylde borne before the tyme, & as thoſe whyche being conceyued, do not come to perfection of lyfe. I ſhould be in the place wher both grete & ſmale do reſte. But if I ſhoulde alledge agaynſt them the xiiii. chapter of Eſaias, where he deſcribeth the dead, cōmyng before the Kynge of Babilon to mocke hym, what would they aūſwere vntounto me? But I wyl paſſe that ouer, & content my ſelfe w^t the ſymple expoſition of Iob, whych is this. He beynge preſſed downe to the vttermoſte, and almoſt ouercome wyth his burthē: had no reſpecte, but onlye to his preſente myſerie: and therfore he maketh it greater then all other thynges. Therfo…e he had not death in horror, but rather deſired it, as that which is the end of all myſerie, hauyng no reſpect to that whych doth folowe after death. And this is the maner of all ſuche, as be compaſſed with greate anguyſhe and doloure. For if in the great heates of the ſomer we deſyred a great froſte, and agayne in wynter, hauyng forgotten how muche the beat did greue vsus, would deſyre that it myght be very hotte, it were no greate meruayle though a vehement paſſion dyd dryue vsus to ſuche a deſyre. Let vsus nowe therefore ſe, what a man, perſecuted by the hande of God, maye do: that is, whether he maye not in ſuche wyſe be tranſported that he forget altogather bi reaſō of his doloure. There is alike reaſon in many other ſentences whiche he afterward ſpeketh, as be theſe whych do folowe. Remembre, Lord, that my lyfe is but wynde, and that myne eye ſhal not returne to ſee hys good. Agayne, there remayneth nothyng for me but the graue. Agayne, all that belongeth vntounto me, ſhall deſcende in to the depth of the pytte, and ſuche lyke places. For we ſee here, that Iob beynge compaſſed wyth the dyſtreſſe which he felte, bycauſe that God dyd perſecute hym in hys wrath, had nothyng before his eyes but confuſion, and toke death but as an aboliſhmēt of hys hoale lyfe, hauyng no reſpecte to that which doeth folowe after, ss we hauehave ſayd.

Wherefore to conclude by this, that the ſoule of man periſheth wyth the body, is not onelyonly a moſt ſhamefull beaſtlynes, but alſo a moſte ſhameles boldenes Wherfore in this, and in al the reſte, I thinke I hauehave ſo euidētlye rproued all that whych the Anabaptiſtes do pretende, to geue coloure to theyr wycked opinion, that I maye well make an ende of thys matter.

I proteſted in the begynnyng, & not without a cauſe, that myne intente was not to in treate of all the opinions whyche the Anabaptiſtes do holde: for that were to entre into a Foreſte whyche hath none ende. And beſydes that it ſhal not greatly neede. It were an enterpryſe more curiouſe then profitable: to heape together all the folyſhe phantaſyes which eueryevery foliſhe head amōg thē hath imagined. I thought it therfore fufficiēt, briefly to treat, as faythfully as I could thoſe articles, that they commonly bolde whyche hauehave the mooſte ſubtile wytte, or at the leaſte be be leaſte brayneles amonge the hoale ſecte. For touchyng thoſe whiche name them ſelues Lybertynes, whych are holy madde and wythout wytte, I wyll reſerue them to a nother treatie Now for concluſion, I beſeche all chriſten readers, to examen thys wholye by the ſcryptures: as by y^t which is the trew touchſton to examen all doctrynes. I doubte not but that whoſoeuer wyl ſuffre hymſelfe to be led by the trueth of god, and wyll ſubmit hym ſelfe to reaſon, ſhal find ſufficientlie where with to be ſatyſfyed, touchyng the articles which I hauehave here intreated of.

Beſydes thys I hauehave indeuored my ſelfe aſmuche as I could to accomodate my ſelfe vntounto the rudenes of the ſymple, for whome chieflye I trauel. So the Anabaptiſtes cannot make cauilacion, as they are wonte, that I woulde ouercome them by ſubtiltie, or oppreſſe them by crafte of mans eloquence: ſeynge I hauehave vſed as homelye and as ſymple maner as can be deſired. Yet is it meete that I do aduertyſe all fayethfull men of theyr malyce, bycauſe they cannot make theyr matter apeare good but in mingling al together: in ſuche wyſe as all theyr doctryne is a confuſe m…ſſ…ne, as a bodye without heade, armes, and legges: they vſe oftentymes folyſhe and ſtraunge maner of ſpeches, and without a deliberate purpoſe, ſtyl leapyng frome the Locke to the Aſſe, do interlace diuerſe matters, and bryng in diuerſe places of ſcripture cutte and broken: and ſo pleaſyng them ſelues in thys matter, make menne beleue that there is muche more maieſtie to ſpeke ſo brutyſhelie, then well to diſgeſte the matter by order, Now to confounde them, there is no better waye, then to expound and deduce the matters diſtinctly, and by a certeyne ordre to brynge forth one matter after a nother, well weighing and marking the ſentences of the ſcrypture, to draw out therof the trewe and naturall ſence, and to vſe a ſimplicitie and playnenes of wordes, whych is not ſtraūge frome the common ſpeche, Which thyng if a man do, they crye out, that men go aboute to diſceyue and circumuente them by humayne ſubteltie and ſophyſtrie: as thoughe it were the cuſtome or intente of ſophyſters, to make darke thynges cleare. For my parte I confeſſe, that aſmuche as in me is, I do ſtudy to diſpoſe by ordre thoſe thynges whyche I ſpeke, that I maye geue the more cleare and eaſye vnderſtandyng. If the Anabaptiſtes maye not abyde thus: I wotte not what to ſaye, but that he which doth euyll, hateth the lyghte.

And to geue the better coloure to theyr doctryne, they hauehave imprinted wyth theyr reſolucion, the hiſtory of the death of one Michael, theire complyce, & maynteyner of theyr ſecte: and in deede they are wonte to make a greate buckeler, of that many hauehave ſuffered death, to maynteyne theyr opiniones: and woulde not recante althoughe therebye they myghte hauehave eſcaped death, and hauehave redemed their lyfe. And to ſaye truth, it is a fayre apparaunte wytnes to authoriſe a doctryne, whā a man conſtātly and w^tout difficultie geueth ouer his life, for the confirmacion of the ſame. As whē ther are ſet before vsus thoſe thī ges which the Prophetes, Apoſtles, & Martyrs hauehave ſuffered for the mayntenaunce of the truth of God: we bee the more ſtrengthened to cleue vntounto the faythe whych we hold, the whyche they hauehave ſealed by ther bloud. I confeſſe therefore, that we ought not vily to eſteme the dethe of Godes ſeruantes, ſeinge it is precious in hys ſyght: and that theyre conſtancye and ſtedfaſtnes is no ſmale helpe to ſuccoure our infirmytye. But bycauſe we might often times be deceaued by thys, yf we loked no further: therfore muſt we come to the foundation with out whych we can hauehave no ſure iudgement, nor yet certaintye in thys behalfe. It is trewe, that the dethe of a man what ſoeuer he be, cā not be ſo precious, that it maye or ought in any thynge do preiudice to the verite of God, or can be auaylable to proue eronious and peruerſe doctryne. Let vsus therfore ſtycke faſt vntounto thys, that as the good and holſome doctryne, founded vppon reaſon, taketh his confirmation after the dethe of hys witneſſes and confeſſors, by whōe it is mayntayned: euen ſo if all the mē on the earthe ſhulde dye, they cā not therby approue a lye. And to dye for a iuſt cauſe, is that whiche dothe decerne the martirs of God frō the diuels martirs. Therfore, euen as it is a prayſe worthye cōſtancye, to ſuffer deeth, if nede be, for witneſſinge of the truthe: euen ſo is it amadd obſtinacie to ſuffer for to mayntayne a naughty matter. So that he whyche ſufferith moſte, is ſo muche the more to be diſprayſed. So far is it of that vnderunder the coloure of that, we ſhould ſuffre our ſelues to be caried awaye, depryuynge oure ſelues of all iudgement and conſideration. If it bee nedeful to hauehave certitude of Goddes veritie which we do preach, we hauehave it more then ſufficiēt in the death of our lord Ieſus, the Prophetes, Apoſtles, and Martyrs, aſwel of y^e primatiue Church as of thys preaſente tyme. And as for that whyche is repugnaunt vntounto it: whether it be ſealed w^t bloud or with waxe yet ſhal it alwayes be falſe.

Finis.

☞ Anno. M.D.xlix. xvi. daye of Aprill.

Imprinted at London by Ihon Daye, dwelling at Alderſgate, and William Seres, dwellinge in Peter Colledge Theſe bokes are too be ſold at the new ſhop by the litle Conduite in Chepeſide.

☞ Cum gracia et Preuilegio ad imprimendum ſolum.

End of the text · John Calvin, Against the Errors of the Anabaptists (1549)