A Confutation of Errors Maintained by the Anabaptists, Chapter 2
CHAP. II.
Behold greater Abominations the Anabaptiſts maintained againſt me, That the bodies of men conſiſting of fleſh and bones, is their Soules, and that they have no other. Secondly, that the breath of men and beaſts is their ſpirits, and that it is immortall and liveth when their bodies are dead. Thirdly, They hold that in the reſurrection the bodies both of men and beaſts ſhall riſe againe, and their breath ſhall be infuſed againe into them.
TO theſe things I anſwer, Firſt, That man hath two natures, the one a Divine or ſpirituall ſubſtance like that of Angels adorned with divine faculties, as the Underſtanding, Judgement, Reaſon, Will, Affection and Conſcience; the other part of man is humane being made of the foure Elements as all mortall creatures are, and what caſualties befall a beaſt may befall a man, and man hath no preheminence above a beaſt, for all is vanity, Eccle. 3.19. but the ſoule, ſpirit, or heart of a Man, that divine thing may be bound in the bundle of life, 1 Sam. 25.29. being uncorruptible, 1 Pet. 3.4. ſo then when the corruptible body dies the ſpirit depart from it, and returnes to God that gave it, Eccl. 12.7. Therefore when the Scripture calls this divine thing a Spirit diſtinctly, it is for the moſt part to be underſtood of thoſe principall faculties of it, as the Underſtanding, Reaſon and Judgement, This is the ſpirit of your mind, Epheſ. 4.23. becauſe the Spirit ſearcheth all things, yea the deepe things of God, 1 Cor. 2.10. And when the Scripture diſtinctly calleth this divine thing the Heart, it is to be underſtood the Conſcience, If thy heart condemne thee, God is greater, 1 Joh. 3.2. Davids heart ſmote him, 2 Sam. 24.10. The Law written in the Heart or Conſcience, Rom. 2.15. And when that divine thing is called the Soule diſtinctly, it is to be underſtood the Will and all the affections; ſaith Paul, We were willing to have parted unto you our owne ſoules becauſe you were deare unto us, 1 Theſ. 2.8. Hannah powred out her ſoule before the Lord, 1 Sam. 1.15. Yet when that divine thing is called by any of thoſe names, it is to be underſtood the whole inward man; although ſometimes Spirit ſignifies the principall ruling faculties, and by Soule is meant the Will and Affections that are to be regulated by them; and ſo here is meant the Conſcience as an officer in truſt to ſee that this divine order be kept within us, yet for ſubſtance it is the ſame thing, although declared by ſeverall faculties of it.
Now I ſhall prove that this divine thing, the ſoule, ſpirit or heart of man, is not the body conſiſting of fleſh and bones; firſt, from the immediate cauſes from whence they came, and they differ thus; we have fathers of the fleſh, and we give them reverence; but God alone is the father of ſpirits. Heb. 12.9. Numb. 16.22.27.16. then although the fathers of our fleſh begot our bodies, yet ſaith the Lord, all ſoules are mine, Ezek. 18.4. for he formed the ſpirit of man within him, Za…h. 12.1. and he gave it. Eccleſ. 12.7. then the ſoule is not the body.
Secondly, the ſoule and body differ when they returne out of the world; then the body returnes to duſt from whence it came, Gen. 3.19. and the ſpirit or ſoule returnes to God that gave it.
Thirdly, when the ſeparation is made, the body dyes; for it is appointed for all men once to dye. Heb. 9.27. We muſt needes dye all, and be as water ſpilt upon the ground. 2 Sam. 14.14. but after death to Judgement. When the body is dead, the ſpirit of man goes upward. Ecceſ. 3.20, 21. to a particular Judgement; Then this living ſoule, Gen. 2.7. this incorruptible heart of man goes before the Judge, and receives either the ſentence of abſolution, or of condemnation, while the body is dead; and at the reſurrection, when the bodies of all are raiſed, and made capable to receive their finall eſtate, then they ſhall be brought before the Judge to have the ſentence paſſed upon them for it; then if the ſoule can live and receive judgement, when the body is dead, then the ſoule is not the body.
Fourthly, the body lives no longer then the ſoule is in it: for when the ſoule of the childe was gone, the body lay dead; but when the ſoule came into him againe, the Prophet ſaid, ſee thy ſonne liveth. 1 King. 17.20, 21, 22, 23. but to this they ſay, the childes ſickneſſe was ſo ſore, that there was no breath left in him. ver 15. therefore ſay they, it was not the ſoule but breath returned. I anſwer, … is plaine that the ſoule was gone, and came againe at the prayer of the Prop… … it is ſaid the breath was gone, which was the ſigne that the ſoule was gone, that they might the better beleeve it; but that breath being gone, returned not againe, but vaniſhed: but the ſoule returning and acting in the childe, cauſed new breath which was never in the childe before; therefore the ſoule is not the body.
Fifthly, If man can kill the body, and cannot kill the ſoule, then the ſoule is not the body: but Chriſt ſaith, feare not them that can kill the body, and cannot kill the ſoule, Math. 10.28. then the ſoule is not the body. But they ſay that Joſhuah killed all the ſoules in Mackedah, and in Libnah, and all the ſoules in Laciſh, Eglon, and in Hebron, Joſh. 10.30.32.35.37. Therefore the ſoule may be killed, and every living thing hath a ſoule, Job. 12.10. which may be killed or dye. I anſwer, theſe places are thus to be underſtood, the vitall or principall part of humane life was ſtone dead, for their better encouragement againſt the reſt of their enemies which ſhould be killed in like manner, and ſhould never trouble them more, when their vitalls or humane life is ſtone dead. But they ſay our ſoule is bowed downe to the duſt. Pſal. 44.25. therefore the ſoule muſt turne to duſt, and be buried in the grave; for ſaith David, Thou wilt not leave my ſoule in grave, Pſal. 16.10. I anſwer, it was but Davids vitalls of humane life was almoſt gone, and muſt returne to duſt, and be buried in the grave. As the vitalls and ſpirit of a beaſt goes downeward, ſo muſt his. Eccleſ. 3.21. onelyonly the ſpirit or vitalls of a beaſt ſhall abide there; but our vitalls of the body ſhall be raiſed againe, and not left in the grave for ever: but the ſoule that divine thing may be in glory, when the body lyes dead. As the ſoules of Chriſt and the theife were in Paradiſe, when their bodies were dead on the Croſſe, Luke. 22.43. the ſoules of Abraham Iſaach and Iacob were living when their bodyes were dead. Math. 22.32. and the ſoules of them that are ſlaine for the word of God, are in white robes of glory, and crie how long wilt thou not avenge our bloud on them, that dwell on the earth. Revel. 6.9, 10, 11. But they ſay, thoſe ſoules, is meant, their bloud cried, as Abels bloud did, Gen. 4.
I anſwer Cains ſinne in ſpilling that bloud cried for vengeance; againe theſe ſoules that crie, ſpeake of their bloud, ſaying our bloud; but if the bloud had cried. it would have ſaid how long will it be ere thou avenge me: and they are called ſoules, but their bloud was not their ſoules: unleſſe when a man hath loſt ſome bloud, they affirme that he hath loſt ſome part of his ſoule; or ſo many drops ſo many ſoules; then if the ſoule can live when the body is …aine, then the ſoule is not the body. But then they ſay, Jacob begot ſo many ſoules of ſuch a wife, and ſo many ſoules went downe into Egypt. G…n. 46.22.25, 26 27. I anſwer thoſe that went to Egypt are called ſoules from the better and more noble part of man, that divine thing in them; but Jacob begot but the vitals of humane life, and no more, as I ſhewed before, being onelyonly a father of their fleſh, but God alone is the father of ſpirits: thus you ſee how they differ in their originall cauſe or diſcent, and alſo unto what they returne.
Now I ſhall ſhew that the ſoule is not the body, by differences betwixt them while they remaine together.
Firſt, the body is the carkaſe, Numb. 14.29.33. 1 King. 13.24, 25. but the ſoule is the hidden man of the heart. 1 Pet. 3, 4. his fleſh upon him ſhall be in paine, and his ſoule within him ſhall mourne, Job. 14.22. with my ſpirit within me will I ſeeke thee early, Iſa. 26.9. O my ſoule why art thou ſo diſquieted within me? my ſoule is caſt downe within me, Pſal. 42.5.6.11. and Paul puts both theſe together, ſaying, though our outward man periſh, yet the inward man is renued daily. 2 Cor. 4.16. ſo then if the body be the carkaſe, and the ſoule be ſome divine thing in that carkaſe, as you ſee, both theſe propoſitions are proved, then the ſoule is not the body, but ſome divine thing that is within it.
Secondly, while the ſoule and body are together, the ſoule may be wounded and greived, when the body hath no hurt, nor is in danger of any hurt. They were pricked at the heart, and cut to the heart, Acts 2.37.7.54. and the Soule of Chriſt was ſorrowfull before any hurt came to his body, Math. 26.38. and falſe Prophets ſlay the ſoules of ſome with lyes, Ezek. 13.18, 19. Her ſoule was vexed within her, 2 King. 4.27. when her body had no hurt. A wounded ſpirit who can beare? Prov. 18.14. then the ſoule is not the body.
Thirdly, the body may be afflicted when the ſoule is not, for in affliction joy aboundeth. They rejoyced that they were counted worthy to ſuffer ſhame for his name, Acts. 4. they ſung pſalmes in priſons Acts. 16. therefore the ſoule is not the body.
Fourthly, the ſoule and body may be diſtinguiſhed about holy duties; both are required; for ſaith Paul, glorifying God in your bodies and ſoules, for they are his, 1 Cor. 6.20. but ſaith the Lord, They ſit before thee, and heare thy words as my people, when their hearts are gone after their covetouſneſſe, Ezek. 33.31. They draw neare with their lips when their heart is farre from me. Math. 15.8. ſo then you ſee the ſoule may be wanting in holy duties when the body is preſent, therefore the ſoule is not the body.
Fifthly, the ſoule may have ſweete intercourſe with God, when the body is not active in it; Hannah prayed, when her lips did not move, and Moſes prayed acceptably when he ſaide nothing, Exod. 14.15. and ſo did Nehemiah, Chap. 2 14. God hath promiſed to heare the deſires of the heart, Pſal. 37.4.10.17. When bodily exerciſe profiteth little, 1 Tim. 4.8. then the body is not the ſoule.
Laſtly, to affirme that the body is the ſoule, will cauſe many abſurdities; for then to ſeeke the Lord with all the heart and ſoule is but to bring their carkaſes to the ordinances, and when God opened Lyd…a's heart, it was to open her carkaſe. And when the Lord gives a new heart, it is to give a new carkaſe, and a broken heart is a broken carkaſe, and a cleane heart is a cleane carkaſe, and the renting of the heart is the renting … the carkaſe: and when the ſoule of Jonathan was knit to the ſoule of David; if he body and ſoule were the ſame thing, it ſeemes their bodies were tyed together, which were miſerable folly for any man to thinke: then I hope this may ſuffice to ſhew that the ſoule is not the body.
Secondly, they hold that the breath of men and of beaſts is their ſpirits, and that it is immortall, and liveth when their bodies are dead. To this I ſhall doe as before, to prove that their breath is not their ſpirit, and anſwer what they have to ſay to the contrary as I goe along: onelyonly as I ſaid before, that the ſpirit, ſoule or heart of man is for the moſt part meant the ſame thing for ſubſtance, onelyonly by ſpirit ſome times is meant the underſtanding or principle ruling part of that divine thing: and the ſoule is meant the lower parts or leſſe principle, the will and affections which are to be regulated by them, and by the heart is meant the conſcience that officer of the ſoule, which hath a charge to ſee that this Order be kept; yet I ſay, for the moſt part, when any one of theſe is named, all that divine thing is meant: then the breath of man and beaſts is not the ſpirit, I prove by theſe arguments.
Firſt, mans breath is a vaniſhing thing, his breath is in his noſtrils, and wherein is he to be accounted of? Iſa. 2 22. It is a winde that paſſeth, and commeth not againe, Pſal. 76.39. It was breathed into man, Gen. 2 7. the Lord commanded the winde to breath, and the breath came into them; But the ſoules of men are created. 1 Pet. 4.19. God is the Father of the ſpirits of all fleſh, Numb. 16 22. and the heart of man is incorruptible, 1 Pet. 3, 4 then the vaniſhing breath of men and beaſts is not their ſpirit.
Secondly, man and beaſt have all one breath, and yet the ſpirit of man goes upward, and the ſpirit of beaſts goes downewards to the earth. Eccl…ſ. 3.19.20, 21. therefore the breath of men and beaſts is not their ſpirit.
Thirdly, Job makes a diſtinction betweene the ſpirit of man and his breath, ſaying, if God ſhould ſet his heart on man to gather unto himſelfe his ſpirit, marke, and his breath, Job. 34 14. Here is that divine thing, the ſpirit with the ſignes of it which is the breath; then all fleſh ſhall periſh, and turne to duſt, but his ſpirit ſhall returne to God that gave it: and the ſpirits of men and Angels can live in the third heavens above the region of the winds without breath, neither ſhall men when their bodies are made ſpirituall at the reſurrection neede any breath: for it is no part of ſoule or body; and Legions of ſpirits have beene in one man, and yet I ſupoſe he had no more breath then another man, and they might all ſpeake, and yet the man not breath: then I ſuppoſe the breath is but a part of the winde already created infuſed into mortall creatures, while they remaine mortall in this life, and then to returne and never come againe. Pſai. 78 39 therefore the breath of men and beaſts is not their ſpirits. But they ſay, the …oure windes are called the foure ſpirits of the heavens. Zach. 6.5. Hence they conclude that winde or breath in man is his ſpirit. I anſwer, the winde moves the cloudes of heaven, as our ſpirits move us, or as the vitals of beaſts move them, therefore they are called the ſpirits of the heavens: but our breath doth not move us ſo, but rather ſome thing within us moves us, and when our breath goes out, in ſpeaking or otherwiſe, we ſhould dye if we had not ſomething elſe within us to draw it in againe, acting with our vitals: and when that power is gone, we dye. But they ſay, the body without the ſpirit is dead. Jam. 2.26. and that (ſay they) is their breath. But if we ſhould grant this, that the body without breath is dead: yet it will not ſo follow that breath is the ſpirit, but that breath is a ſigne of life, or a ſigne that there is a ſpirit in that body, which doth produce that breath. As the fruite of the tree is not the life or ſpirit of the tree, but rather a ſigne that there is life in that tree that doth produce theſe fruits. Then they ſay, Mans breath of life was breathed into him. Gen. 2.7. and when the childes breath was gon, he died. 1 King. 17.17 And if God take away breath from all mortall creatures, they dye and returne to duſt. Pſal. 104.27. therefore ſay they, the breath of man and beaſt is their ſpirit. I anſwer as before, it will not follow becauſe the ſignes of life come and goe with life, that therefore it is life it ſelfe. There be many ſignes of life, as eating, drinking, walking and talking, and when they ceaſe, man dies: yet theſe be but ſignes of life, and ſo is breath in men and beaſts, and therefore it is not their ſpirit.
Fourthly, to affirme that the breath in man and beaſts is their ſpirits, many abſurdities would follow: for they having one breath. Eccleſ. 3.19. and if this were their ſpirit, then a beaſt may have the ſpirit of wiſedome and knowledge. Iſa. 11, and the ſpirit of a beaſt might ſearch the deepe things of God as well as the ſpirit of man. 1 Cor. 2.10, 11. and the ſpirit of a beaſt may be wounded. Prov. 18.14. and if breath were ſpirit, then God would delight in broken breath. Pſal. 51. and in poore and contrite breath. Iſay 66. And if breath be ſpirit, ſome ſhall be borne of breath, and God will give new breath, and all the gifts of the ſpirit would be nothing but more breath added; and when the ſpirit alſo departed from Saul, his breath failed him; and thoſe that ſeparate from the Church, do it becauſe they have not the breath: Jude. 19. and Daniels excellent gift of the ſpirit, was nothing but a great breath: And when God requires that we ſhould Sing and Pray with the Spirit, he meanes nothing but breath: many more vile abſurdities would follow, if we ſhould be ſo damnably blinde as to beleeve that the breath of men and beaſts is their ſpirit as ſome Anabaptiſts hold.
Thirdly, they hold that in the reſurrection, the bodies of men and beaſts ſhall riſe againe, and their breath ſhall be infuſed againe into them. To this as to the reſt I ſhall ſhew that the bodies of beaſts ſhall not riſe againe, and for brevity anſwer what they have to ſay againſt it, as I goe along.
Firſt, beaſts have not immortall ſpirits, as I have ſhewed before, unto which their bodies ſhould be againe united, but their ſpirits are gone downeward to the earth. Eccleſ. 3.21. Then if theſe beaſts ſhould be raiſed up againe, it would be a new creation of beaſts out of the earth, as they were at the firſt, and could not be a reſurrection of them from death to life.
Secondly, the Scripture makes no mention of the reſurrection of beaſts, and we muſt not be wiſe above that which is written. 1 Cor. 4.6. but the Scripture ſaith, Thou bringeſt man to deſtruction, and ſayeſt returne ye children of men, Pſal. 90.3. As in Adam all dye, ſo in Christ ſhall all be made alive, but every man in his order, 1 Cor. 15.21.22, 23. So then although we beleeve the reſurrection of men, we dare not beleeve the reſurrection of beaſts. But they ſay, That when the Lord hath take… the breath of all creatures, and they are dead, and turned to duſt, then he ſends forth his ſpirit, and they are created, and ſo he renues the face of the earth. Pſal. 104.29, 30. this they ſay is a plaine reſurrection of all the creatures from death to life. I anſwer, Here in this place they are ſaid by the Spirit of God to be created, and ſo in Gen. 1. The Spirit of God moved upon the waters in the work of Creation. And ſaith Job, The Spirit of God made me. Job. 33.4. all this I grant, yet this will not prove a reſurrection, unleſſe you make the worke of Creation to be a reſurrection from death to life. But they ſay, this was ſpoken after they were dead, and returned to duſt, Pſal. 104.29.30. I anſwer, this is frequent in ſcripture: For things that were done firſt, to be ſet downe laſt. 1. Sam. 15.35. There is mention of Sauls death, and Samuels mourning for him. and then Chap. 17. Saul conferres with David about his going to fight with Goliah, and afterwards he perſecutes David. But was all this after his death, becauſe it is ſet downe after it. Againe thou renueſt the face of the earth? this cannot be meant of the reſurrection from death to life: but rather it is to be underſtood an enlarging of ſtrength and comfort after ſome great ſcarcity, with a new ſupply of plenty. But here is nothing concerning reſurrection from death to life.
Thirdly, the Saints of God never expected any reſurrection of beaſts, that ever I read of before theſe Anabaptiſts, but they have alwayes expected a reſurrection of men; for ſaith Job, Job 19.25. When wormes have deſtroyed this body, yet in my fleſh I ſhall ſee God. And Martha ſaith, I know that he ſhall riſe againe in the reſurrection of the juſt. Iohn. 11.24. and ſaith David, My fleſh ſhall reſt in hope. Pſal. 16.9. And beſides the Saints in all ages embalmed the dead, and buried them in coffins, and ſepulchers, and cleane linnen, to declare that they expected that they ſhould riſe againe: but I reade of no ſuch thing done to beaſts; and they that expect their reſurrection might doe well to bury them more decently: that the world may ſee that they beleeve a reſurrection of beaſt.
Fourthly, there is no example in Scripture, that any beaſt ever did riſe from death to life: but we have many examples of men and women received their dead raiſed to life againe, Heb. 11.35. and the man that was buried in the Sepulcher of the Prophet, and touching his bones, he revived and ſtoode upon his feete, 2 King. 12.21. And in the New Teſtament, one newly dead, and another in the coffin, and another dead foure dayes and many came out of their graves at the death of Chriſt: then if we have ſo many examples of men that aroſe, and not one of beaſts: we muſt beleeve the one, and reject the other as an abominable errour.
Fifthly, beaſts can neither dye the death of ſinne, nor ſuffer the death of eternall puniſhment: neither can they riſe to the ſtate of grace, nor to the ſtate of glory, which were a moſt miſerable and ſhamefull thing for any to affirme: therefore there is no reſurrection for beaſis.
Sixthly, To riſe from death to life at the laſt day is called the reſurrection of the juſt and the unjuſt, Acts. 24.15. Now if they ſay that beaſts have done evill, they ſhall come forth to the reſurrection of damnation, Iohn. 9 25. or if ſome have done good, and ſome evill, then ſome of them ſhall be ſaved, and ſome damned: and then they muſt come before Chriſt the Judge on the Throne, to receive either the ſentence of abſolution, or condemnation: Theſe abominable errours are not fitting to be named amongſt Chriſtians, much leſſe to be embraced, and defended by any; and it would ſeeme incredible that any ſhould be ſo blinde as to harbour ſuch errours where the light of the Goſpell comes: but onelyonly we know at the downefall of Antichriſt. The divell will ſtir up all the old hereſies, that ever was, to uphold that tottering Babell.
But to come againe to the argument, the covenant of workes was not made with beaſts, but with man onelyonly: then it was not the beaſts but man onelyonly that ſinned againſt that Covenant, of workes and man onelyonly was puniſhed for the breach of it, and not the beaſts; although his puniſhments was not only upon his perſon, but upon his whole eſtate, and ſo accidentally the beaſts were puniſhed, but not as their puniſhment for their ſinne, but as mans puniſhment for his ſinne. Then if beaſts have neither ſinne nor puniſhment, from what ſhould they be redeemed? but they ſay, if all men were not redeemed, how ſhould they riſe again? I anſwer, Although all men are not redeemed, neither doe they all riſe by vertue of redemption: yet Chriſt by his power will raiſe thoſe that are not redeemed, to partake of that puniſhment that is due to them for acting in that ſinne with their ſoules, when the whole man broke Covenant with the Eternall God. But they ſay, it is ſufficient to puniſh the ſoule eternally, although the body riſe not. I anſwer, if they had kept that Covenant, the body ſhould have had the benefit of it to eternity: therefore becauſe it ſinned with the ſoule, it muſt ſuffer with it eternally. But they ſay the body riſeth without ſinne. I anſwer, yet if it did ſo, the ſoule being filthy and comming out of hell, will defile it, as a juſt requitall to the body which defiled the cleane ſoule as ſoone as it was infuſed into it: but I ſuppoſe the bodies of reprobates ſhall not riſe without ſinne. But as the tree falls ſo it lies: there is no repentance in the grave, but the ſame body and no other ſhall ariſe. Job. 19.26. For ſin ſhall lye downe with him in the duſt Job. 20.11. and having the guilt of ſinne upon it. As a Part of the curſe it ſhall be raiſed to partake with the ſoule in puniſhment: for the whole man ſinned, and the whole man ſhall be puniſhed eternally. But they ſay, As by the ſinne of one man, death came upon all men and beaſts, ſo by one man came the reſurrection of the dead: For in Adam all dye, ſo in Chriſt ſhall all be made alive. 1 Cor. 15.21, 22. Anſw. Beaſts were but the goods of men, it was man onelyonly that ſinned, and was puniſhed: for all men being in Adam ſinned, and died for their owne ſinne: for it was theirs as ſoone as they were in him by nature; ſo alſo thoſe that are in Chriſt ſhall riſe againe to grace here, and to glory hereafter.