3 This haue diuers men noted, and therfore haue referred the inioieng of perfect happinesse to another life: but they thought, that the same must onelie be attributed vnto the soule; yea and they iudged, that the bodie, if it should be reuoked, would be an impediment thereto. And with this error was infected Marcion, Basilides, the Valentinians, the Manicheis, ⁹ and such other pestiferous sects; who affirmed, that there were two beginnings of things; namelie, a good god and an euill. And séeing they thought the euill god to be the author of visible creatures, they said also, that he was the maker of the bodie and of flesh; and that therefore the soule being seuered from these things after death, should be happie: and that there should be no néed of them to be restored againe, which doo hinder and not further felicitie. The same opinion had they, which thought that the soule is ioined to the bodie, ¹⁰ as a mariner is coupled to the ship, and as a thing moouing vnto that which it mooueth: and therefore they affirmed, that it would not come to passe, that the soule after this life shuld be ioined againe vnto his bodie. For euen as the shipman, or they which mooue and put forward anie burdens, when they be rid of their businesse, and haue gotten wealth inough, doo not returne againe to their former labors: so did they thinke, that soules being once put awaie from the laboursome gouernment of bodies, should not returne againe. But they erre excéedinglie: for the soule must not so be adioined to the bodie; ¹¹ for it is the forme and perfection thereof, and of both being ioined togither is made one person. So then, there is left remaining in soules after death a vehement disposition to take vnto them their bodies againe. Which Plato séemed not to be ignorant of, nor yet Pythagoras; for either of them said, that There is ¹² a passage of soules fro~ one bodie into another. For (as they would haue it) soules after death are remooued into other bodies. And bicause they returned not to the selfesame againe, that was rather said to be an alteration of place, than a resurrection.

4 But what maner of resurrection soeuer they haue appointed, which haue taught, ¹³ that after the great yéere, or perfect reuolution of the heauens, all things shalbe restored as they now be: so that thirtie six thousand yéeres hence, we shall become euen the same, both in number, and in verie déed that we now be; so that I my selfe shall teach in this place, you sitting here, in such sort as I now teach, and you being present. The reason of this opinion is astronomicall. For they will haue it (as Ptolome taught) that that highest or be of the heauens comprehendeth in it thrée hundred, thrée score, and six degrées; and that euerie starre doth euerie hundred yéeres, passe ouer one of those degrées: whereby it should come to passe, that after thirtie six thousands yéeres, euerie starre should returne to the point from whence it was loosed, and began his motion. And séeing the state or situation of the celestiall bodies was then, euen in the same maner that it was from the beginning; they thinke, that all things shall returne to the same forme, in which they then were. I knowe there were some of them, which prolong this restitution of all things, not to six and thirtie, but to fortie thousand yéeres: howbeit, this their reckoning is not allowed.

But ridiculous and vaine is each opinion, and is confuted by Aristotle; who affirmeth earnestlie, that it can not be, that the things which perish and decaie in the meane time, should returne to the verie selfe same in particularities, whatsoeuer space of time you will admit in the meane season. Howbeit, these men might lie without controllment: for who can reprooue them after thirtie six thousand yéeres; especiallie, séeing from the beginning of the world, vnto this daie, six thousand yéeres are not yet finished? I passe it ouer, that such a kind of deuise is repugnant to the truth, bicause the resurrection of the dead dependeth not of celestiall bodies, nor of starres, nor of degrées of the firmament; but vpon the will of the high GOD. Besides this, the holie scriptures doo shew, that by the last resurrection, eternall life shall be giuen vnto them that be dead; so as they shall die no more. But such a life cannot be loked for of celestiall bodies. Moreouer, the blessednes of saints would not be firme and stedfast; when they should consider, that they must be thrust foorth againe vnto the same trauels and miseries, which they suffred before, whiles they were héere. Wherfore men haue verie much erred touching the resurrection of the dead. ¹⁴ And among the Hebrues were the Saduces, who beléeued, that there were no spirits, and denied the resurrection of the dead. At this daie also there be Libertines, which make a iest at it: and the resurrection, which is spoken of in the scriptures, they onelie referre vnto the soules. And in the time of Paule, there liued Hymenaeus & Philetus, who affirmed, that the resurrection of the dead was euen then past; whose doctrine (as the apostle saith) was like a canker that hath a wide fret: for the minds of the vnlearned are easilie corrupted with such peruerse opinions.

5 An other reason, for the which God will restore the life of the bodies of them that be dead, dependeth of his perfect iustice, the which is not in this life declared. Where we sée, that for the most part the wicked doo florish in power and dignities; and that they be gentlie vsed: but on the other side, that godlie and honest men be hardlie intreated, and be in danger of most gréeuous displeasures: which things (vnlesse there shuld remaine an other hope) might séeme to be vniust: neither also would it be iustlie doone, if the soule onelie should be either blessed, or tormented with punishments, séeing it hath had the bodie with it a companion in executing of actions, as well good as bad. Therefore it is méet, that togither with the bodie, it should haue experience both of ioies and paines, séeing it did all things by the same.

The Rabbins among the Iewes, ¹⁵ for the testifieng héereof, deuised a fable, saieng; that A certeine mightie and rich man planted himselfe a garden of most noble kinds of trées, which did beare verie excellent fruits: and lest it shuld be robbed, he appointed kéepers for the same. And bicause it behooued to take héed vnto the kéepers themselues, he appointed two, which were so made, as the one did perfectlie sée, but yet so lame, as he might not in anie wise be able to go: the other was in déed able to go, but was blind. When the Lord of the orchard was gone, the ill kéepers began to consult among themselues, about eating of the fruits. The blind man said; I in verie déed lust after them, but I sée not: the criple said; I sée them, but I am not able to come at them. After long talke they agréed, that the blind man should stoope downe and receiue the criple vpon his backe, who hauing his sight, directed the blind man with his hand: wherefore they, being both ioined togither, came vnto the trées, and fulfilled their lusts with those fruits; according to their owne desire. The lord of the garden returned, and espieng the harme that was doone, blamed the kéepers. The lame man excused himselfe, that he could not come to the trée: and the blind man said, that he might not sée the fruits. Then the owner, when he knew their sleight and shift; Ye haue (saith he) ioined your labours togither, wherefore I also will ioine you againe, and will punish you togither. Therefore he bound them togither againe, and by beating and striking them, punished them both togither. So, saie they, dooth the case stand in a man: the soule in déed knoweth, vnderstandeth, & perceiueth; but it can not take anie outward worke in hand by it selfe. Certeinlie the bodie of it selfe is a senselesse thing, neither dooth it perceiue. The which neuerthelesse being mooued, & stirred vp by the mind, is a fit instrument of th outward actions. Which being so, both reason & iustice requireth, that they should be againe ioined togither after death, for receiuing of punishments & rewards.

6 These things are spoken generallie. And now comming to the matter, we will diuide this treatise into certeine principall points. First, we will bring the reasons, which séeme to hinder and gainsaie the resurrection of the flesh. Secondlie, we will search out what is the nature thereof. Thirdlie, whether by humane reasons (and that by such reasons as are probable) it may be prooued and confirmed. Moreouer, we will bring testimonies out of the holie scriptures, as well of the old as of the new testament, whereby it shall be prooued, that the same must in anie wise be looked for. Afterward we will intreat of the causes thereof. Ouer this, some things shall be spoken of the conditions and qualities of them that shall rise againe. And last of all shall be confuted the arguments of them, which séeme to persuade, that there shall be no resurrection. And those arguments will I first of all recite; yet not all, but those onelie, which I shall iudge to be of most importance, by the confutation whereof, others may easilie be dissolued.

¹⁶ 7 First Porphyrius said, that All bodies must be auoided, for atteining to the felicitie of the soule; bicause they hinder, and further not the contemplation and knowledge of God, wherein consisteth our felicitie. By which there séemeth to be affirmed, that soules can not perfectlie be made blessed, if they should be coupled againe to their bodies. Further, this can not be, that when the bodies are alreadie dissolued, and are gone into ashes, they should returne to their first elements, or to the first substance of their nature. Besides, it happeneth sometimes, that a man is eaten of a woolfe; a woolfe, of a lion; a lion, of the fowles of the aire, which afterward become the meat of other men: therefore, the flesh of the first man might not be discerned from the flesh of the latter men. Moreouer, this will the more plainlie appéere, if we consider of those Anthropophagi, being men that féed vpon mans flesh: whereby it commeth to passe, that the substances of humane bodies, by that kind of meanes, are mingled. Wherefore, if there shall be a resurrection of the dead, vnto which men shall those fleshes be attributed? To them that eat, or to them that be eaten? We sée also in nature, that it is taken for an impossibilitie, that one and the same indiuisible thing should be restored to number, when it hath perished. And therefore was generation appointed, that at the leastwise, by procreating like things in kind, order might be continued.

To this, in death, when the soule is taken awaie from the bodie, not onelie the things accident therevnto are destroied, but the essentiall beginnings also, wherby a man is made; namelie the bodie, and also certeine parts of the mind, as is the power of nourishing and féeling, which can not be had without the bodie. Besides this, if anie quantitie be sundred, it is no more one in number, but they be two quantities. And a motion that surceaseth, if it be begun againe, it may be in kind the same that it was; but in number it shall be distinguished from the first. For who is it, that when he shall haue walked a mile, if he stand at rest for a while, and afterward returneth, can affirme, that his latter walke is the verie same that was before? And this is not onelie perceiued in quantitie and motion, and in things that happen; but also in qualities and formes. For if a man inioie health, and doo fall into a sicknesse, the first health doubtles is gone: but if so be he afterward recouer, the health that happeneth is not altogither the same that the first was. In like maner, if bodies, with all the things belonging vnto them, are to be restored, all the humors, haires, and nailes shall be giuen againe, and the heape will be monstrous. But if all these things shall not be restored, but a certeine of them, there can be no reason made, whie rather one sort than an other shall be giuen againe.

8 There be moreouer in the holie scriptures manie places, which are against resurrection; if they should be weied as they appéere at the first sight. In the 78. psalme it is written, ¹⁷ that God did after a sort chasten the Iewes in the wildernesse, but that he would not vtterlie powre out his wrath vpon them: bicause he remembred (saith Dauid ) that they were but flesh, and as a spirit that passeth awaie, and commeth not againe. But if so be that the soules returne not againe, there is no resurrection. Also it is said in the 114. psalme; The dead shall not praise thee, ¹⁸ ô Lord. And if the spirits of them that be dead, doo not celebrate the praises of God; and that they which be departed, shall not declare things: there shall be no resurrection. And in the same psalme it is written; ¹⁹ All the whole heauens are the Lords, and the earth hath he giuen to the children of men. If heauen belong not vnto men, but that they must dwell vpon the earth, and therein must come to their end, there is no resurrection to be hoped for.

And Salomon, ²⁰ in the third chapter of Ecclesiastes writeth, that There is all one end both of man and of beasts. For as the one dooth die, so dooth the other: yea they haue both one maner of breath. And who knoweth (saith he) whether the breath of the sonnes of men ascend vpward, and the breath of beasts downeward? And in the 14. of Iob it is written; ²¹ that it is not so with man, as it is with trées or plants. For these, when they be cut off, are woont to sprowt and to shoot foorth againe: but man, when he is dead, returneth not. Againe, it is said, that this resurrection shall be vniuersall. But Daniel, ²² in the 12. chapter séemeth to describe the same to be particular; Manie (saith he) which now sleepe in the dust, shall rise againe. But he would not haue said [manie] if they should all be raised vp. Yea, and it is written in the psalme; The vngodlie shall not rise in iudgment. ²³ And it is méet, that séeing by Christ, the dead are to be restored; they onlie should obteine this benefit, which shall be ioined vnto Christ. Wherevpon it followeth, that the vngodlie, which are strangers vnto Christ, shall not be raised vp. These are the reasons, which are woont to be obiected against those, which affirme, that there is a resurrection.

9 Now let vs come to the second point, in searching out what may serue to the nature and definition of resurrection. ²⁴ And we will begin at the etymologie of the word. It is called of the Gréeks ⟨…⟩: in the composition of which word, the preposition ⟨…⟩ is the verie same thing that ⟨…⟩ is, which signifieth Againe: as if it were ment; That which was fallen to stand vp againe. Therefore Damascen writing of this matter saith, that Resurrection is the second standing of the dead. And the Hebrues called the same Thechijath hammethim; for Chaia is, To liue. Wherefore it is euen as if they had said; The quickening of the dead. And bicause Com among them is To rise, thereof they deriued the noune deriuatiue Thekum hammethim; that is, The rising of dead men, Also among them there is found Cuma. And of the verbe Amad, which signifieth, To stand, they haue deriued some noune of this kind. Perhaps also they haue other words of this signification, but these are more accustomed, and more commonlie vsed among the Rabbins. Touching the Latin name we will consider afterward.

10 As to the matter. Resurrection belongeth to the predicament of action. ²⁵ And whereas in actions two things are chéeflie to be considered; namelie, the dooer, and the subiect it selfe, into which the action is powred by him that dooth. The efficient cause of this action is God; ²⁶ for that no cause in nature, nor power in anie creatures can be found, which is able to bring to passe the resurrection: as afterward in place conuenient we shall declare. Action in verie déed is manie waies distinguished. ²⁷ One is naturall, as generation, corruption, increasing, diminishing, alteration, and such like. And there be also other actions, ²⁸ which belong to practising knowledge; as to build, to paint, to plough, to cast mettall. And other actions, which haue respect vnto the will, that is, to mans choise: such be the works of vertues and vices. Againe, actions are distinguished, that some be oeconomicall (that is, perteining to houshold gouernement) others be politicall, & others be ecclesiasticall. But resurrection taketh place in no part of these distinctions: for all these things, which we haue rehearsed, after a sort are reuoked vnto nature. ²⁹ But the resurrection of the dead is an act altogither beyond nature. Wherefore it shall be reckoned among those things, which doo excéed and surpasse the force of nature.

11 Now resteth for vs to consider of the subiect, wherein it is receiued. ³⁰ And vndoubtedlie it is no other thing that is raised vp but man, which was by death extinguished. But man (as all men knowe) consisteth of two parts; to wit, of the soule and of the bodie. So as it must be considered, whether resurrection perteine to the bodie or to the soule. To speake properlie: ³¹ bodies doo rise againe, and not soules; for that is said to rise againe, which fell when it had stood vp. But soules die not togither with the bodie, but remaine aliue: and therefore, séeing they fell not, they shall not rise againe. And that soules remaine aliue after they be separated from bodies, the holie scriptures doo shew: for Christ said vnto the apostles; ³² Feare ye not them which kill the bodie, but the soule they cannot kill. But if soules should be extinguished, togither with the bodies, they which destroie the bodie, would also destroie the soule. Ouer this, Christ said vnto the théefe; ³³ This daie shalt thou be with me in paradise: which would not haue béen, if the soule had perished with the death of the bodie.

And when the death of the rich man and of Lazarus is described in the gospell, it is plainlie enough expressed, what becommeth of men after death: for Lazarus was caried by the ministerie of angels, to the bosome of Abraham: but the rich man to the torments in hell. There be also other testimonies agréeable vnto this saieng, but let these be sufficient at this time. That resurrection is to be attributed vnto bodies, Tertullian also taught in his 5. booke against Marcion, and in his booke De resurrectione carnis: and saith, that manie things doo rise, which before fell not, as herbes, plants, and such like; but none is said to rise againe, but such as fell first, when they had stood before. And he argueth from the proprietie of the Latine toong, which maketh a difference betwéene Surgere and Resurgere, [the one signifieng To rise, and the other, To rise againe. ] And he saith, that Cadauer, a dead bodie, was so called à Cadendo, of falling: wherefore he affirmed, that the resurrection is not of soules, but of bodies.

12 Moreouer, it must be noted, ³⁴ that the resurrection of the dead is a certeine new birth. For euen as in the first birth a man is brought foorth consisting both of bodie and soule; so in the resurrection which is a second natiuitie, he shall be repaired againe. In the 19. ³⁵ chapter of Matthew it is written; In the regeneration, when the sonne of man shall sit in his maiestie. In déed the regeneration (as concerning the soule) beginneth now, but it shall be then performed, as touching the bodie: so as it is a certeine new generation. Which I therefore saie, least it should be estéemed for a creation, the which is not doone of things that be extant, but of nothing. Howbeit, it is not alwaies taken after this sort in the diuine scriptures. Wherefore the soule shall returne, and of hir being shall impart vnto the bodie, euen as it did before death: and shall not onelie giue a being therevnto, but it shall bring therewith all the properties of man, and shall communicate them therevnto. In déed there shall be some diuersitie, but yet not as concerning the essentiall beginnings: onlie the things accidentall shall be changed, the which may be altered, notwithstanding that one and the selfesame subiect still remaine. For others be the qualities and affections of children, and others of yoong men, and old men: yet is the person all one, and euen the same man, both in childhood, in youth, ³⁶ and in age. Thus then we may define the resurrection of the dead; namelie, that It is a new coupling togither of the soule vnto the bodie, by the might or power of God, that men may stand wholie in the last daie of iudgement, and may receiue rewards or punishments, according to the state of their former life. By this definition all the kinds of causes are expressed. The forme is the Coupling togither of the soule and the bodie: the which also is doone so soone as men be borne, and therefore is added New or Doone againe, namelie after death. The efficient cause is shewed, when we affirme, that it shall be doone By the might and power of God. The matter is the Soule and the bodie, which shall againe be ioined togither. The end also is, That at the last iudgement it may be determined of the whole man.

³⁷ 13 Furthermore, it must be considered, that there is no small difference betwéene the death of man, which goeth before the resurrection of the dead; and that death, whereby brute beasts doo perish. For the death of man is called a separation of the soule from the bodie. For albeit that the bodie doo perish, yet dooth the soule still remaine aliue: which hapneth not in brute beasts, whose death is destruction of mind and bodie both togither. Wherevpon that which Salomon saith in Ecclesiastes, ³⁸ that The end of man and of beasts is all one, is not true, vnlesse it be vnderstood generallie; that is to wit, that death happeneth to both: but the kind of death is not all one, both in the one, and in the other. But of the sentence brought by Salomon, shall be spoken afterward: I made mention of it now, bicause we may vnderstand, that euen as betwéene brute beasts and men, is giuen a sundrie respect of death; so, if resurrection also should be granted to them both, the forme of the same should not be all one. Wherefore, although it be said of the bodie, and not of the soule, that it shall rise; yet without the soule, the resurrection shall not be: for the same must of necessitie be present. But yet it may after some sort be said of the soule, that it shall rise againe in two respects. First, ³⁹ that euen as through death it ceaseth to forme and direct the bodie; and in this respect after a sort to die: so on the other side, when it returneth to forme and direct the same, it may as touching these things be said after a sort to rise againe. An other cause is, that euen the soules are said to fall: so as if it be his propertie to rise againe which hath fallen, they also, séeing after a sort they fall, may be vnderstood to rise.

Therefore Paule said vnto the Colossians; ⁴⁰ If ye haue risen togither with Christ, sauor ye of things that be from aboue. Now is there anie doubt but he speaketh of the resurrection of soules? For they as yet liued, to whom he wrote. Vnto the Romans also he saith; ⁴¹ If Christ be risen by the glorie of his father, so walke ye also in newnesse of life. And vnto the Ephesians; ⁴² Rise from the dead, rise, and Christ shall illuminate thee. And in the booke of Ecclesiasticus, ⁴³ the second chapter; Shrinke not awaie from God, that ye fall not. Againe; He that standeth, ⁴⁴ let him take heed he fall not. And vnto the Romans, ⁴⁵ as touching the not iudging of an other mans seruant, it is written; He standeth or falleth to his owne maister. Séeing therefore, that all these places are referred to soules, it séemeth, that both falling and resurrection belong vnto them. These things are true, ⁴⁶ but yet it must be vnderstood, that in the holie scriptures there is put two sorts of resurrection; namelie, a former and a latter. In the first, we rise in the soule from sinne; but in the latter, the bodie is restored. Now at this time we speake of the latter; therefore said we, that the same is proper vnto the bodie. And euen as in that former, the soule riseth againe, and not the bodie: so in the latter the bodie riseth, and not the soule.

14 These two sorts of resurrection we gather, ⁴⁷ not onelie out of the booke of the Apocalypse, where they are pronounced blessed, which haue their part in the first resurrection: but we learne it also out of the Gospell of Iohn, ⁴⁸ where in the fift chapter both are ioined togither in one place. First, Christ spake there of the former resurrection, when he said, The time commeth, and now is, when the dead shall heare the voice of the sonne of God, and they that beleeue it, shall liue. That these words belong vnto the first resurrection, it sufficientlie appéereth, in that he saith; The time will come, and now is. But there is no man will saie, that the houre of the latter resurrection was then present. So as then he ment, that those dead should liue againe, if they beléeued in the sonne of God, who for their sinnes were destitute of the spirituall life of soules: of whom Christ said in an other place; ⁴⁹ Let the dead burie their dead. And vnto the Ephesians it is written; ⁵⁰ When ye were dead in your offenses and sinnes. And vnto Timothie it is written of widowes; ⁵¹ She that is trulie a widowe, continueth still in praiers, and supplications before the Lord: but she that liueth in worldlie pleasures, she is dead while she yet liueth. Vndoubtedlie before iustification by faith, we are all dead in originall sinne; or else in those sinnes, which we of our owne accord haue added by our choise, and we haue altogither néed of this resurrection from death. But betwéene the first resurrection and the latter, there is verie much difference; bicause the first belongeth vnto the elect onelie, and vnto them which shall perpetuallie be made blessed: but the latter belongeth vnto all, as well miserable as blessed. Of the which resurrection Christ added in the same place of Iohn, ⁵² saieng; And maruell ye not, for the time will come, when they that be in their graues, shall heare the voice of the sonne of God, & shall come foorth: they that haue doone well, into the resurrection of life; and they that haue doone ill, into the resurrection of iudgement. Here there is mention made of graues, that is, of sepulchres. Further he saith, The time will come, and said not, that it is alreadie come. Wherefore, as there is appointed a first and second death, so is there also appointed a first and second resurrection. But we (as it hath béene alreadie said) doo onelie intreat at this present of the latter.

15 Thus it hath béene shewed, that the resurrection of the dead, is an action of those kind of things, which consist of miracle, and not of nature. He then that shall demand, whether it be naturall; we will answer him after this maner. As touching the forme, the which I said is a ioining togither of the soule with the bodie: the name of naturall is not to be refused; for it is agréeable to the nature of man, that the soule should be ioined to the bodie. But if we consider of the efficient cause, and of the meane: those things doo vtterlie go beyond nature. Whereby it commeth to passe, that we may easilie answer to the third point of this treatise, wherein it was demanded; Whether, for the resurrection of the dead, ⁵³ there might be naturall reasons giuen, and demonstrations made. After this maner, I saie, séeing the thing it selfe passeth all the power of nature; there can no reasons be made for this kind. In déed there be some reasons of force great enough: but if they be diligentlie examined, they be probable arguments; yet respecting the nature of things, they be not necessarie. And to make the matter more plaine, we must vnderstand, ⁵⁴ that demonstrations are two fold. For there be some which resolue their questions into principles, which be knowen by themselues at the first sight in the nature of things: but there be verie few reasons of this kind, so as a certeine few onelie can be shewed in the Mathematicals.

Other there be, which although they consist not of propositions knowen at the first, and by themselues; yet the propositions, whereby they conclude, may resolue into those things which be verelie and of themselues knowen. And againe, there be certeine arguments, which consist of true and necessarie principles; but yet not euident in that science which vseth them: but such as are shewed and trulie knowen in a higher and more woorthie facultie. This kind of science is commonlie called Subalternum, that is, which succéedeth by turne. For a Musician sheweth and concludeth some things of harmonie and sounds, which he shewed and made out of certeine principles in Arythmeticke: which kind of argument is demonstratiue, yet to him that knoweth both the sciences; namelie, Arythmeticke and Musicke. But to him that is onelie a Musician, it cannot be called a demonstration; séeing thereof is made no resolution into principles that be knowen at the first, and by themselues. Euen so is it in the reasons concerning resurrection of the dead. Manie reasons for the same are brought of naturall propositions, the which be verie probable: but if the principles of them be examined, naturall men, and such as onelie respect the nature of things, shall not be conuinced, bicause they cannot sée a resolution vnto supernaturall causes, the which may prooue a conclusion, and constantlie approoue the same. But godlie men, when they referre these propositions vnto the word of God, and in their resolution fortifie and confirme them thereby, they haue them for demonstrations, which in déed procéed not from naturall knowledge, but from faith, which altogither dependeth of diuine Oracles.

16 But by what waies the philosophers, and they which leane onelie on naturall reason, ⁵⁵ doo set themselues against the reasons, which are drawen foorth of naturall principles, must now be declared. And now to begin with those reasons, which séeme to haue more strength than the rest. First, they saie, that A thing vnperfect is not capable of perfect felicitie; But the soule being separated from the bodie, is maimed & vnperfect; Therefore the soule, for obteining of felicitie, must be againe ioined to the bodie. This argument the philosophers answer two maner of waies: for either they would saie, that the part which is pulled from the other, is vnperfect; ⁵⁶ forsomuch as it receiueth some benefit and perfection from that other: but that this is the nature of the soule, that it giueth hir good things to the bodie, when as yet it receiueth nothing of it, either of perfection, or profit; therefore the absence of the bodie is no hinderance to the ⟨…⟩ felicitie of the soule. Or else they would a⟨…⟩der, that vnto the perfect blessednes of the ⟨…⟩oule, it is sufficient, that the last good thing be present with it, whereby it perfectlie vnderstandeth the same, and dooth imbrace it with singular delight: and that the bodie is not néedfull therevnto. But to the faithfull, the reason that is brought is confirmed by the scriptures, bicause there they learne, that soule & bodie togither are cast by God into hell: ⁵⁷ but if he doo so as touching punishments, it followeth, that he doth so as touching towards.

Another argument is framed after this sort; Whatsoeuer shall be against nature, is not perpetuall; ⁵⁸ But it is against the soule of man, that it should continue seuered from the bodie: but it continueth, séeing it is immortall, and falleth not togither with the bodie. And as it is a naturall thing vnto it, to be the forme of the bodie; so is it against the nature thereof to be seuered from the same. If this cannot be perpetuall, there remaineth nothing else, but that it be againe vnited to the bodie. Vnto this reason first the Ethniks would saie, that that which is taken for a certeine and euident thing, ⁵⁹ is vnto the light of nature obscure; namelie, that the soule after death remaineth and is immortall: for noble philosophers, not a few, iudged farre otherwise. ⁶⁰ Yea, and by verie learned men; to wit, Tertullian; and Gregorie Nazianzen, it is ascribed vnto Aristotle himselfe, that he thought the soule of man to be mortall. And Alexander Aphrodysaeus, no meane Peripatetike, was of this opinion. And Auerroes taught in the Schoole of the Peripatetiks, that There is onelie one humane intelligence, which by conceipts is adioined vnto euerie man. Wherefore this principle that is assumed; to wit, that the soule after death remaineth vncorrupt, séeing it is a doubt, and dependeth not of things, which of themselues be knowne and euident in the nature of things: the argument that is builded therevpon, staggereth, and cannot be counted firme.

⁶¹ For Auicenna in his Metaphysicks faith, that The soule is therfore ioined to the bodie; bicause through the outward senses, it may procure vnto it selfe both inward knowledged and sciences of things, which when it hath once obteined, there is no néed to resort againe to that coniunction. Others confute this reason more subtilie; saieng, that it is against nature, not to be continuall, when the originals of the restitution thereof remaine in the nature of things. But if these are vtterlie abolished, restitution is not to be looked for. And that which they haue alledged, they set foorth with an indifferent plaine similitude; ⁶² A trée (saie they) being cut off, lieth along against his nature; which neuertheles is restored, if the roots remaining be quicke; bicause it springeth and groweth againe but if the roots be altogither plucked vp, the destruction shall be perpetuall. Whereby they affirme, that the soule, being pulled awaie from the bodie, doth sufficientlie vnderstand, that in the nature of things there is no more extant the beginnings of this coniunction to be made againe; and that therefore it is not affected with the desire thereof, bicause the chéefe of our will is not carried to things impossible. Thus wido⟨…⟩ Ethniks answer to the reason that is brought. But the faithfull vse the same reason, & comfort themselues, in confirming it ⟨…⟩ of the word of God; whereby the immortalitie of our soule after death in confirmed: & frée power of vniting it with the bodie is granted to be in God.

17 The third reason is woont to be drawne from the iustice of God, which must render punishments and rewards for those things, which be owne in this life by the bodie: ⁶³ for bicause it cannot séeme iust, that séeing these two, the soule and the bodie being ioined both togither, did either right or wrong, onelie one of them should either be punished or rewarded. Hereto the philosophers would answer, that it appéereth not to them, that the world is so gouerned of God by iustice that rewardeth and punisheth; as it hath consideration of euerie particular person, in giuing to ech one either rewards or punishments. Perhaps they would grant, that as touching the firme and constant motions of the heauens, there is a certeine prouidence: so would they also doo, as touching the preseruation of kinds: but they would denie it to be had as concerning euerie particular. Further, they would adde, that there be rewards and punishments enow vsed in those verie actions good and euill: for in well dooing, there is a woonderfull ioifulnesse of conscience, which excelleth all outward rewards. And againe, in dooing wickedlie men are woonderfullie vexed: neither can they escape the butcherie of conscience, which is miserie and vnhappinesse enough for the punishment of them.

At length they would affirme, that it is sufficient, while the soule it selfe either receiueth rewards, or suffreth punishments: and that there is no néed, that these things should be doone vnto the bodie; bicause it is not the principall cause of actions, but onelie the instrument. And there may be a similitude brought of artificers, ⁶⁴ vnto whom onelie is giuen a reward, if they haue made a faire web, or built a faire house: but vnto the instruments, which they vsed, either in weauing or in building, there is no recompense made. The which instruments receiue not the same punishment or losse, if the worke haue in successe: Neither will anie man breake a poisoned pot, bicause some haue perished by drinking out of the same; especiallie if it shall be a pretious & beautifull vessell. Neither doo men breake or cast awaie the sword, wherewith anie man is slaine; forsomuch as these be instruments, but not speciall causes. Howbeit, wrath is sometime so outragious, as cups enuenomed are broken, and swords cast awaie. Wherefore, séeing both the one thing and the other may be, and sometime dooth happen; the argument will be probable, but not necessarie.

But as concerning that, which belongeth vnto instruments, ⁶⁵ it séemeth that there must be a distinction made; to wit, that some instruments are conioined, and some disseuered. Doubtlesse, the bodie is an instrument of the soule; but is ioined vnto it: so as it is no maruell, if it beare awaie with it both punishment and profit. For we sée, euen while we liue here, that the hands are cut off, that the eies of wicked men are put out. Notwithstanding all this, it must not be forgotten, that this reason, which is taken of the iustice and iudgement of God, is not generall: bicause infants also shall be raised vp, who for all this shall not haue néed to yéeld a reckoning of the works, which they did by the bodie. But yet Paule séemeth to confirme this argument, saieng in the 15. chapter to the Corinthians, when he had confirmed the resurrection of the bodies; ⁶⁶ Therefore my beloued brethren, be ye stedfast and constant, abounding in euerie good worke, knowing that your labour shall not be vnprofitable before the Lord. But labour is common, as well to the mind, as to the bodie: therfore profit shall redound to them both. And this kind of argument well-neare all the fathers vsed. I haue alreadie declared those, which were of the greatest force: now will I come to other arguments, which are more féeble; wherein is perceiued no proofe of resurrection, but a certeine shew of the same.

18 Daies (saie they) doo dailie as we sée passe awaie and returne; but in verie déed yesterdaie is not the same in number with this daie. ⁶⁷ Also there is brought a similitude of herbs and trées; these things séeme in the winter season to be dead, ⁶⁸ but when the spring-time commeth, they bud forth againe, they be garnished with leaues, they put foorth flowers, and lastlie bring foorth fruit. But it must be vnderstood, that they were not vtterlie dead in the winter season: for there remaineth life still in them, although it laie secret. But therevnto it might be answered, that the life also of man, after death, is not vtterlie taken awaie; bicause it still remaineth in the soules that be aliue. And certeinlie Paule in the first epistle to the Corinthians, the 15. chapter, vseth after a sort this reason, and sheweth, that after corruption, reuiuing is obteined, while he saith; ⁶⁹ That which thou sowest, is not quickened, vnlesse it first die. He thereby also sheweth the varietie of conditions of new fruit, when the séed is first throwne: for thou (saith he) doost sowe a graine of wheate, or some other séed: God giueth a bodie to it, as pleaseth him. Then, if oftentimes there happen a renewing in creatures; what shall be doone vnto man, who is of much more value before God, than are trées or haie? For all those things were made for man.

⁷⁰ They borrowe also a similitude from the bird of India, which is called a Phoenix, the which is properlie described by Lactantius, in what sort she dieth, and is renewed. Also there be testimonies taken from the Sibyls, by whom the resurrection of the dead is confirmed. And least aniething should want, there are woond in the inuentions of the poets; who saie, that Hippolytus and Aesculapius were in old time raised from the dead. And so they saie that these men for this cause fabled of such things; bicause this opinion of the resurrection was taught in old time by the fathers, the which by these is transformed, or rather deformed by their fond verses. Howbeit, this is not necessarie; bicause not all things, which they feigned, were inuented and taught by the godlie fathers: for they wrote and fabled certeine things of the Centaures, Harpies, and Chimeras, which were neuer deuised by the godlie. Besides this, there is brought in the image of sléepers, the which is common with vs. ⁷¹ When a man sléepeth, he ceaseth from actions, he walketh not, he dooth nothing: the same being afterward awaked, returneth straitwaie to his former busines. And the similitude is allowed by a forme of spéech vsed in the scriptures, ⁷² which calleth death a sléepe: and dead men they call sléepers. Againe, the vnbeléefe of men is reprooued, who mistrust, that the bodies of men shall from corrupt ashes be restored againe: ⁷³ séeing they perceiue oftentimes, that of corrupt and putrified matter, sundrie kinds of beasts are brought foorth; to wit, mice, moles, frogs, and worms: and out of the caues of the earth are manie times gathered most orient pretious stones. And who séeth in séed, those things which in processe of time are reaped thereof? For the séed of liuing creatures, is as it were a drop or trickle of an vnshapen humor, wherin may not appéere either hands, féet, eares, eies, head, and other such like.

And to speake of the berrie of the vine, it hath so verie small and slender a bodie, as it can scarselie be fastened betwéene two little fingers. In what part of the same are the roots and the bodies of the roots, and the intricating of the branches? Where are the shadowes of the vine leaues? Where is the beautie of the clusters? And whereas it is but a verie drie séed, yet from thence dooth come presses abounding with the most plentifull liquor of wine. ⁷⁴ These things doo dailie come to passe in nature. Wherefore we must consider, that how often as bodies must be put into sepulchres; so often is the séed of the resurrection committed to the furrowes, to be renewed againe. Some of the dead haue béene raised vp againe by the prophets, by Christ, & by the apostles: yea and it is reported of some godlie men, which restored brute beasts vnto their former life. It is written of Syluester, that he restored to life a dead bull. And they say that Saint German called to life his asse that died, and a calfe which his familie had eaten. But thou wilt saie, that these things be forged: I will not denie it; for manie things are mingled among the liues of the saints, which although they should be granted to be true, yet must we not of necessitie yéeld, that those brute beasts were restored to the same quantitie, for it might be, that not the verie same, but their like were represented. Yet can I not saie, that this were vnpossible to be doone by the power of God; for he that made man of nothing, is able out of doubt to renew those things. Gregorie, in his sixt treatise of his morals, wrote, that it should be euident vnto all men, that it is much more hard to create those things, which haue not béene, than to repaire those that had béene.

⁷⁵ 19 Moreouer, it is in God to be able to doo all those things, which (as they speake in the schools) conteine not in themselues a plaine introduction one to the other: for otherwise, those things, when they take awaie and destroie one an other; it is vnpossible that they should consist togither. Yet this hath not diminished anie thing of the omnipotencie of God: for God is almightie, though he cannot either sinne, or denie himselfe, or bring to passe that those things, which be past, should not be past; neither make that mans bodie, while it is, should not be a bodie; and that the number of thrée should not be thrée: bicause these be not vnpossible things by defect in him, but by reason of the verie contrarietie of things. But the resurrection of the dead belongeth not vnto this kind: for as concerning soules, they perish not; but they remaine aliue togither with their powers and humane properties. So as they which are dead, may after a sort be said to be aliue in their proprietie and originall. Which Gregorius Magnus, ⁷⁶ out of the historie of Iob, confirmeth after this manner; Therein it is taught, that all things were restored vnto him two fold: at the first he had seuen thousand shéepe, there were restored vnto him fouretéene thousand: he had thrée thousand camels [afterward] he possessed six thousand: but yet he begat but seuen sonnes, and thrée daughters. But it is vnderstood, that the number of children also was doubled, bicause (as Gregorie saith) these seuen first remained still safe with God, wherefore it might be said, that he had fourtéene.

Séeing the matter is after this sort, ⁷⁷ all the difficultie of the resurrection séemeth to be in the resurrection of the bodie: for when the same is dead, and that in such sort as there appeareth not so much as the steps thereof; it séemeth vnpossible to be repaired. Howbeit, séeing it is not gon into nothing, but dissolued into elements, or (as the philosophers speake) into the first matter; therefore it must not be denied, but that it may be framed againe of the same matter, and of the same elements. Yea, and the verie substance of beasts, albeit they are extinguished by death, yet are they not reduced to nothing. So then, through the power of God, they might be made againe, aswell of the matter, as of the elements: ⁷⁸ For God (as it is written to the Romans) calleth those things, which be not, as though they were: neither is there anie thing that may resist his word. For euen as by the word of God althings be made; so by the verie same althings may be restored. And these things shall suffice concerning naturall reasons, the which, as it hath béene said, are probable, but not demonstratiue. ⁷⁹ And that which is vouched hereof, may also be iudged of other articles of the faith: for those things, which are beléeued of anie man, cannot by him naturallie be knowne. But will some saie; We beléeue that there is one God: who neuerthelesse by naturall reason is concluded to be. Herevnto we answer, that the philosophers indéed, in serching out of naturall things, learned, that there is one principall beginning, which the Graecians called ΘΕΟΝ, and the Latines DEVM, that is, GOD. But that is not he, whom christian faith professeth: for we doo not simplie and nakedlie beléeue one God; but beléeue in him that created heauen and earth, and that hath a sonne, and the holie Ghost. These appurtenances doubtles the philosophers perceiued not. Wherby that appeareth most true, ⁸⁰ which the apostle taught the Hebrues; namelie, that Faith is an argument of things which are not seene.

20 Now, seeing thus it is, reason requireth that we should come to an other point of the question, and by the testimonies of the word of God confirme resurrection, which indéed cannot be trulie shewed by naturall reasons. ⁸¹ Which testimonies, being comprehended in the old and new testament, according to the order of time, we will héere beginne with the old testament: and first with that, which we read in the third chapter of Exodus; I am the God of Abraham, of Isaac, and of Iacob. This place did Christ vse, when he was tempted by the Saduces. ⁸² The name of Saduces, is deriued from the word Tsedec, that is to saie, from Iustice; for they were iusticiarie men, who besides the lawe giuen by Moses, admitted no other scripture: they strictlie vrged the verie bare word, not admitting (as it appeareth) anie interpretation. And further, bicause they beléeued not the resurrection of the dead, they thought in like maner, that there were no angels; ⁸³ euen as we read in the acts of the apostles. Also among the Hebrues in those daies (to touch that by the waie) were Pharisies, ⁸⁴ of the verbe Pharasch, which signifieth, To distinguish, interpret, and extend. These men not onelie allowed the lawe, but also the prophets as interpretors therof: also they did expound and interpret the holie scriptures. Besides these also, ⁸⁵ there were certeine called Essees, which were so called of the verb Ascha, which is, To doo. They were verie iust, and wrought with their owne hands, that thereby they might liue and helpe the poore; in like maner as if we should call them labourers. And no doubt but they deceiue themselues, which iudge, that they were so called of ⟨…⟩, that is, Holie: for the Etymologies of Hebrue names must not be sought for in the Gréeke tong.

⁸⁶ Among the Iewes also, there were Gaulonits, so called, of a certeine principall man of the Iewish faction: these in all respects held with the Pharisies, sauing that they held opinion, that tribute should not be giuen to forreine nations. For they would, that the children of Abraham; to wit, the people of God, should be altogither frée. All these things are plainelie set foorth by Iosephus, aswell in his booke of the Iewes warre, as in his antiquities. But now I returne vnto the Saduces. By them all things in a maner were attributed vnto fréewill: they liued rigorouslie, vsing homelie and rusticall maners; so as they might séeme to be the Stoiks of the Hebrues: sauing that the Stoiks yéelded almost althings to the prouidence of God, and to destinie; where as these men were of farre contrarie opinion. And albeit that the sects of the Pharisies and Saduces disagréed one with an other; yet did they agrée togither, to withstand Christ. So as the Saduces, bicause they would iest at the resurrection of the dead, said; Among vs there was a woman, whom seuen brethren, seeing they departed without children, tooke to wife, (according to the prescript rule of Moses law, the which is written in the 25. chapter of Deuteronomie:) In the resurrection of the dead, ⁸⁷ whose wife of the seuen brethren shall she be? The scope of this question was, that the resurrection should not be admitted, bicause absurdities thereof might followe, which would be against the lawe of God: neither could those things consist without impeachement thereof. Christ answered; Ye are deceiued. And yet are we not to beléeue, that the ignorance, wherewith they were infected, did discharge them of fault: for therfore did they erre, bicause they would not vnderstand nor heare them, which rightlie admonished them. And of their error he sheweth two heads, ⁸⁸ or two fountaines; first, bicause they vnderstood not the scriptures; secondlie, for that they had no consideration of the power of God.

There be manie waies, wherein men maie be deceiued about the scriptures; ⁸⁹ either for lacke of knowledge in the toongs; or bicause that proper spéeches are not distinguished from those which be spoken figuratiuelie; or when a hard place is not expounded by an other place that is plainer; or when we doo not marke, that sometime those things, which belong vnto the things signified, are attributed vnto the signes: and contrariwise, the properties of the signes ascribed vnto the things signified. And he that would more plentifullie knowe of these things, let him peruse the books of Augustine, which he profitablie wrote of christian doctrine. But about the power of God, there is a double error; the first, ⁹⁰ when all things are assigned vnto him without anie maner of exception; the other, when too little is attributed to him. And with this latter kind of error were the Saduces infected: for when as they heard, that the dead should liue againe after this world, they considered not, that there may be another life from this, in which we now liue, and haue néed of meate, drinke, and procreation of children. Wherefore they, hauing ouer-slender an opinion of the power of God, did not thinke that he is able to translate men, after they be raised vp, vnto a heauenlie life, which should be néere vnto the state of angels. But how they did erre, Christ (as we read in Luke ) expounded, saieng; ⁹¹ The children of this world marrie wiues, and be married, but at the resurrection of the dead, ⁹² they neither marrie wiues, nor yet are giuen in marriage, but become equall vnto angels. And while he maketh mention of angels, he reprehended the Saduces, which denied that there be angels.

21 But why men shall be such after the resurrection, he shewed the cause, saieng; For they can die no more. Wherein must be considered, ⁹³ that the procreation of children was appointed for two causes. First, for that men, which were at the first created but two onelie, might be multiplied. Secondlie, that when they should be multiplied to the iust number (manie dieng in the meane while) others should be substituted in their place. So that, séeing at the resurrection there shall be a iust complet number of persons, and that death cannot happen therein, procreation would be vnnecessarie. Neither are the words of the euangelists, or rather of Christ, to be vnderstood; as though he taught, that a corporall substance should be wanting vnto them, which shall be raised vp. For he said not; They shall be angels: but, They shall be as the angels, and equall vnto angels. Neither is that to be maruelled at, which is written by Luke, that They shall be the children of the resurrection, ⁹⁴ and the children of God: for that must not be taken, as if it were denied, that the saints are also the children of God in this life. For otherwise, while they liue here, how should they crie; Abba, ⁹⁵ Father: or praie; Our Father, which art in heauen? But the manner of the holie scriptures is, that sometime they affirme things to be then doone, when they are made manifest. And bicause it is not now euident, that we be the children of God, at the resurrection it shall be manifest: for When Christ shall come, then we also shall appeere togither with him in glorie. Therfore it is written in Luke, ⁹⁶ that The saints shall then be the children of God. Neither is that to be passed ouer, that those things, which are there spoken by Christ, perteine onlie to the resurrection of the iust. For the vngodlie, when they shall rise againe, albeit they shall be immortall, yet shall they not after the maner of angels become glorious and impassible. And these things spake Christ of the ignorance which the Saduces had, as touching the diuine power.

22 And iustlie also might he saie, that they knew not the scriptures. ⁹⁷ For how could they denie angels to be, séeing it is written in the booke of Genesis, that an angell forbad Abraham, that he should not offer his sonne, as he was minded to doo? It is there also written, that there were thrée receiued by Abraham in ghestwise, ⁹⁸ whereof two at least were angels. Also it is said, ⁹⁹ that they were with Lot. And an angell appéered vnto Moses in the middest of a bush, and set himselfe in the middest betwéene the tents of the Israelites and Aegyptians. Againe, ¹⁰⁰ vnto Iacob there were séene tents of angels in Mahanaim, and he wrestled almost a whole night with an angell. Rightlie therefore did Christ saie, ¹⁰¹ that They knew not the scriptures. And the place he brought out of the second booke of Moses, ¹⁰² as well bicause they, besides the lawe, receiued no scriptures: indéed they read the prophets, and the psalmes, no otherwise than we doo the fathers, the books of the Macchabeis, and the Wisedome, of Salomon and Sirach: as also for that they alledged Moses against Christ. So as rightlie he did replie vpon them with Moses.

Neither was it the Lords mind, when he would answer them, to gather all the testimonies of the old testament: for then he might haue found oracles enow out of the counsell of the prophets, and out of other scriptures. And albeit these words; I am the God of Abraham, of Isaac, and of Iacob, are found in manie places of the holie scriptures: yet doo Marke and Luke expresselie referre them to the vision which Moses had at the bush; as we find in the third chapter of Exodus. When Iesus had on this wise confuted the Saduces, the people were amazed, woondring at the wisedome of Christ. But bicause the simple people is thought sometime to want iudgement, therefore Luke added, that Certeine of the Scribes said; Maister, ¹⁰³ thou hast said well. Wherefore the reasoning that Christ made, was allowed, not onlie by the common sort, but also by them that were learned. And not without cause: for what more fit interpretor of the lawe of God will we haue, than the word, by whom it was giuen at the beginning?

23 But the foundations of this reason must be searched out more narrowlie, that they may the more plainlie appéere. If so be that the fathers, which be dead, were vtterlie perished; how should God still be their God? Indéed they are dead, that is to wit, in the iudgement of man, and according to nature; but not before God. For it is written in Luke; ¹⁰⁴ All men liue vnto him. But, The fathers liuing vnto God, may be vnderstood two maner of waies. First, if it be wholie referred to the prescience or predestination of God: for all things that are to come, be present with him; neither can he be disappointed of his purpose. Wherefore they which shall be raised vp, though it be a thousand yéeres hence, are said to liue. Or else, The fathers liue vnto him; bicause they reigne with him in celestiall glorie. The same forme of speaking vsed Paule vnto the Romans, writing of Christ; ¹⁰⁵ In that he died to sinne, he died once; in that he liueth, he liueth vnto God, that is, he is with him in glorie, and sitteth at his right hand. But thou wilt saie; Thus it might be said, that not the saints themselues, but their soules doo liue with Christ in heauen. Indéed this is true, but by the figure Synecdoche, that which is a part, is attributed to the whole. For we doubt not to saie, but that saint Peter, and saint Iames are in heauen with Christ, when as onelie their soules are conuersant there. Yea moreouer, Paule said, ¹⁰⁶ that He desired to be loosed hence, and to be with Christ: when he knew that onelie his soule should be with him, vntill the latter daie of iudgement. And in the Euangelicall storie we read, that Lazarus was carried into the bosome of Abraham; ¹⁰⁷ and that the cruell rich man was carried into the torments of hell: whereas onelie their soules were brought to those places.

24 But against the arguing of our Lord there is a cauill obiected; namelie, that God called himselfe the God of Abraham, of Isaac, and of Iacob, bicause he was their God in old time while they liued, he helped them, and made a couenant with them. But this is a fond obiection: bicause it is not said, that he was their God; but the word is pronounced in the present tense, ⟨…⟩, I am their God. In verie déed, in the Hebrue, the verbe substantiue is not put to, but it is absolutelie written Anoki Elobe. But this maketh no matter, séeing the holie Ghost expressed by the mouth of the Euangelists, the verbe substantiue [namelie Am⟨…⟩ ] for they wrote ⟨…⟩. But if the godlie, who be departed, haue no fruition at all of life, nor are not therevnto to be called againe; what commoditie are they to wait for of him, or how is he their God? Moreouer, a maister hauing certeine scholers, he may saie, so long as they liue; I am their maister: but when they be dead, he cannot so saie. Euen in like maner, as a wife, when hir husband is dead, will not saie; I am his wife: but, I was his wife. And the father, when his sonne is dead, will not saie, I am: but, I was his father. Euen so is it gathered, that life must after some sort be ascribed vnto those fathers which be dead, if God shall be trulie said to be their God: for there is no benefit bestowed vpon them, that be vtterlie dead.

Nor doo I make reckoning of those cauillers, which affirme, that God did good vnto the fathers departed, in their posteritie. For it must be considered in the holie scriptures, that the proposition is copulatiue; namelie, that God would be God both of the fathers themselues, and also of their issue: and therefore the same must néeds be true, as well for the one part as the other. Here, in consisteth the strength of this reason, that we vnderstand, that GOD doth alwaies benefit, maintaine, and defend them, whose God he is. And when there was a couenant made betwéen God and men, God would be worshipped, and had in honour by them: and againe, that he would acknowledge them for his people. But who can be a father without children? Who can be a lord without seruants? ¹⁰⁸ Who can be a king without subiects? Certeinlie none: and euen so God cannot be the God of them which be not. But this connexion Christ shewed not at the first. But Abacuck, in the first chapter, touched the same, when he saith; Seing thou art our God from the beginning, we shall not die; that is to wit, euerlastinglie. Therefore God suffereth not them, whose God he is, vtterlie to die. And vndoubtedlie he is worshipped and honoured of them, whose God he is. But the dead doo neither praise God, neither yet doo they worship or honour him. Wherefore Abraham, Isaac, and Iacob, if they haue a God, they worship him: if they doo this, now are they not dead.

But let vs heare Christ himselfe, how he fortifieth & confirmeth the reason that is brought. When he had said; I am the God of Abraham, the God of Isaac, and the God of Iacob: as though some man had answered; What then? He added withall; But God is not the God of the dead, but of the liuing. But against this saieng, that séemeth to be which is written vnto the Romans; Christ therefore died, ¹⁰⁹ and rose againe, that he might haue dominion both ouer the dead, and ouer the liuing. Wherof some man would gather, that it is no absurditie for God to be Lord of them which be dead. There be some which answer, that Christ said not, that God is not the Lord of the dead: but; The God of the dead. To saie the verie truth, this séemeth to me but a slender shift in arguing: for it is manifest and euident enough, that the Lord and GOD in the scriptures are both counted one. And the word Elohe, which is read in the Hebrue, is verie often translated by the name of Lord. Wherfore the doubt must be dissolued another waie: as to saie with Christ, that God is onelie the God of the liuing: but that these must be distinguished into two sorts; bicause some of them haue their bodie as yet ioined to them, and some be loosed from the same, neuerthelesse, they liue all. Notwithstanding we denie not, but that it followeth hereof, that the soules of them that be departed, doo liue with God. Howbeit, it must be added, that God is not a sauior of a part of those which be his, so as he would onlie haue the soule to be saued: and as he is God both of the bodie and of the soule, so will he saue both. Nor shall if be méet for them, which haue serued God purelie and sincerelie, to obteine onelie a halfe saluation: they shall in verie déed haue a full, whole, and perfect saluation.

25 By this maner of arguing of Christ, ¹¹⁰ the Anabaptists are two waies beaten. First, bicause they thinke, that the old testament serueth nothing at all for vs, séeing Christ doth plainlie take a testimonie from hence to confirme the resurrection of the dead; which also the apostles at diuers times did. Againe, whereas they contend with vs for the baptisme of children; they will haue vs to bring out of the scriptures, expresse, plaine, and manifest words, whereby is affirmed, that children should be baptised. Neither will they be content with the reasons and conclusions deriued from the scriptures, when as Christ neuertheles intending here to prooue the resurrection of the dead, brought no expresse testimonie, but such a testimonie, as from thence the resurrection might be inferred. And he himselfe hauing brought in a testimonie, added the Minor or lesse proposition; saieng, that He is not the God of the dead, but of the liuing. But there be others also, euen of our time, which thinke, that the testimonie alledged by Christ, was not knowen to the elder fathers; in such sort as they knew it surelie to belong to the resurrectio~ of the dead. For they persuade themselues, that the old people had in déed saluation by Christ, in receiuing through him the forgiuenes of sins, and perpetuall felicitie, when as yet they vnderstood not these things. Euen in like maner as the children of christians are saued, when as they neuerthelesse as yet vnderstand not the heauenlie and christian mysteries.

They saie that God, through temporall and worldlie promises (namelie of the land of Canaan and of innumerable issue) through victories, and riches, fed them, and kept them in his seruice: but that they acknowledged not Christ as the sauiour from sinne, and from euerlasting death, as the author of life, and prince of the resurrection, and of all good gifts. And they will haue it, that Christ first of all other, reuealed the secret mysterie of the resurrection, and deriued his argument from the place which we haue now in hand; whereas they of the old time neuer vnderstood of the same before. Such at this daie are the Seruetians, ¹¹¹ who greatlie deceiue and be deceiued. How dare they saie this, if they embrace the new testament? Doubtles Paule affirmeth vnto the Galathians, ¹¹² that The same seed promised vnto Abraham, in whom all the nations of the earth should be blessed, was Christ. And séeing he beléeued, and was iustified; certeinelie he had not that by the faith which was of temporall things, or of the multitude of posteritie; but of Christ the sonne of God. For as it is written vnto the Romans; ¹¹³ We are iustified euen after the same sort that Abraham was; namelie by faith in Christ: who also saith of him; ¹¹⁴ He sawe my daie, and reioised.

Besides this, the prophets did so manifestlie foreshew the mysteries of Christ, as they may séeme to be no prophets, but euangelists. But did they speake & write those things which they vnderstood not? Surelie, that had not béene the part of prophets, but of mad men. Neither is it likelie, that this meaning of Christ was vnknowen; otherwise the Saduces would easilie haue answered, that that place was not so vnderstood by the forefathers, neither that it was so interpreted of the life of the fathers. But the matter was so euident, that some of the Scribes said openlie; ¹¹⁵ Maister, thou hast said well. And as the euangelists teach; The Phariseis perceiued, that Christ had put the Saduces to silence: which declareth the matter to be so manifest, as there should be no place left to cauillation. Further, ¹¹⁶ the Phariseis affirmed the resurrection of the dead: and séeing they were interpretors of the scriptures, there can be no doubt, but they prooued the same by the scriptures. And that they were before the comming of Christ, it is sufficientlie declared out of the historie of Iosephus, who affirmeth, that they were in the time of the Assamonaeans. Wherefore, Christ was not the first that auouched this opinion; neither did he so peruert the waie of teaching, as he prooued his owne saiengs by obscure and vncerteine things. Whensoeuer he handled anie thing out of the scriptures, he alwaies brought foorth those things which were plaine and manifest.

When he demanded of the Iewes what they beléeued concerning Messias; and they had answered, that he should be the sonne of Dauid: ¹¹⁷ he answered; And how commeth it to passe, that Dauid in spirit calleth him Lord, ¹¹⁸ citing the psalme; The Lord said vnto my Lord? And if it had not appéered vnto all men, that the same psalme was written of Messias, he should haue preuailed nothing. In like maner, when he spake of diuorse, he cited a place out of the booke of Genesis; Male and female created he them. ¹¹⁹ And that saieng also, which Adam spake; This is now bone of my bones, and flesh of my flesh; ¹²⁰ and they shall be two in one flesh. Here also he compiled not his reason of obscure, but of manifest things. In like maner, when he treated of the order and dignitie of the commandements, he declared this to be the first and greatest commandement; ¹²¹ Thou shalt loue the Lord thy God, with all thy hart, with all thy soule, and with all thy strength: and the other is like vnto this; Loue thy neighbour as thy selfe. Wherefore, séeing he alwaies grounded vpon manifest and certeine things; why then will we onlie in this place haue his reason to be vncerteine and obscure, and neuer knowen before? But I will passe ouer these things, and will obserue this, that these two vices; namelie, ignorance of the scriptures, and of the power of God, may also at this daie be obiected to all them which be mainteiners of wicked opinions: for they are infected with the ignorance either of both, or at the least wise of the one or of the other. So as when we haue accesse to the reading of the scriptures, we must indeuor to be deliuered from both those vices, whereby we may well vnderstand the scriptures, and iudge rightlie of the power of God. Thus much shall suffice concerning the testimonie brought by Christ,

26 Now hauing respect to the course of times, I will handle the text of Iob, ¹²² which is in the 19. chapter of his booke: but before I set foorth the words themselues, it séemeth good to touch that, which he treated of before. To the intent that those things, which were to be spoken, should the more diligentlie be considered, he did mooue men after this sort to giue eare to him; I would to God my words were written, not in papers, but in a booke, yea, and grauen with an iron pen in lead or in stone, for an euerlasting continuance! So the lawes in old time were grauen in tables of brasse, least the writing should weare out. And in Ieremie we read, ¹²³ that the sinne of Iuda was written with a pen of adamant, so as it could not be wiped out. The words therefore be woorthie of memorie, which Iob desired to print after this maner. The words are these; And I knowe (certeinlie, not by naturall knowledge, but by faith) that my redeemer liueth. He beginneth the saieng with the letter Vau, which coupleth togither: as if he should saie; Séeing other faithfull men beléeue this, I also knowe and confesse this with them, that my redéemer liueth.

He calleth him A redeemer; to wit, from death, from sinnes, and from all euils. He saith moreouer, that He liueth; bicause he is the fountaine of life, and quickeneth all things that haue life. This vndoubtedlie is Christ the sonne of God: for there is no other redéemer giuen vnto men besides him. And therefore a little after he calleth him The last; bicause there were manie partlie and vnperfect redéemers. But Christ is the last and perfect, beside whom no other ought to be looked for. Albeit, the Hebrue word Acharon may be referred to the time, as to saie; That redéemer of mine liueth, and at the last time he shall rise out of dust. This doo some attribute to the resurrection of Christ: for he was raised vp with his bodie, which after the maner of the scripture is called dust. And vndoubtedlie, Christ in rising againe was the first fruits of them which sleepe. ¹²⁴ And he is said to haue risen in the last time, bicause his resurrection happened in the beginning of the last age: for there is no other age to be looked for, than that which we now liue in; ¹²⁵ so that of Iohn it is called the last houre. We may verie conuenientlie also refer that saieng to the resurrection of the dead, so as of that liuing redéemer it may be said; At the last time: that is, At the end of the world; He shall rise, to wit, He shall exercise his power vpon dust; that is, vpon dead bodies alreadie become dust, in raising them vp againe.

Ouer this, Iob making the matter more plaine, addeth; Afterward, that is to saie, At that time; this my hide, or skin, or flesh; which they haue gnawne, pearsed and hacked (for these things dooth the word Nacaph signifie; that is to wit, sorrowes, diseases, and woorms) shall not be despised of my redeemer, but in my flesh (that is, being in flesh) I shal see God. The Latin translation hath, Rursus circundabor pelle mea; I shall be againe compassed about with my skin. They who so translated the same, it should séeme they had a respect vnto the verbe Iacaph, which signifieth, To compasse about: and in the coniugation Niphal it is said Nikkephu, that is, They shall be compassed about; namelie, my ioints, sinewes, and members in this skin, and in this hide, and with my flesh I shall sée God. Both the one sense and the other doo affirme resurrection. With mine eies I shall see him; I my selfe, and not a stranger or other for me. He affirmeth that he shall rise in his owne proper bodie, and not in another: for euen as Christ tooke againe his owne bodie vnto him, euen so likewise shall be giuen vnto vs our owne bodies, and no other.

Wherevpon Tertullian De resurrectione carnis said; I shall not be another man, but another thing: affirming, that there shall be no diuersitie of substance, but of conditions, qualities, and properties. Howbeit, they speake contrariewise at this daie in the schooles; to wit, that euerie man shall be another person, but not another thing. Neuerthelesse, the diuers forms of speaking doo not alter the matter. I shall see (saith Iob) Li, which signifieth, For my selfe, for mine owne profit: for albeit he deale seuerelie with me now, and séemeth to be mine enimie, he will then shew himselfe to be mercifull and gratious vnto me. This is the consolation of the godlie, while they abide affliction in this world; euen to haue an eie vnto the resurrection, and therein to quiet themselues. And while he saith; I shall see him with mine eies, he hath made manifest the two natures of Christ; namelie, the diuine and the humane: for God is not séene with bodilie eies. These things be so manifest, as they haue no néed of greater light. Whereby it appéereth, that the fathers in old time were not ignorant of Christ the redéemer, nor yet of the resurrection from the dead.

27 Some saie, that Iob spake these things touching the recouerie both of his health, and also of his goods in this life: and they are not of that mind, that he spake anie thing of the world to come. But that interpretation is strange and vaine, the which is two waies to be confuted by argument. First, of the recouerie of health as concerning this life, he despaired; and with the hope of resurrection he comforted himselfe, as it hath béene said: which is euident in the same 19. ¹²⁶ chapter, where he saith, that God deiected all his hope, so as he compareth himselfe with a plant that is cut off, and springeth not againe: and the verie same appéereth in manie chapters of his booke. Further, if he had spoken of this temporall restitution; what néeded he to haue vsed such magnificall spéech, before he began ⟨…⟩he matter, wishing that his words were written in a booke, and grauen in flint, or in lead, for a perpetuall remembrance thereof? It is a common matter, that calamities be remooued from them that repent, and to haue their old state, and manie times a better restored by God: yea his friends promised, that this should happen vnto him, if he returned into the waie from whence they thought he was departed.

Wherefore Iob spake these things, that they might all vnderstand, that euen in the midst of death, he godlilie comforted himselfe with the hope of resurrection: which he would teach his friends and others to doo by his example. The interpretation that is brought, is so cléere, as it may séeme to be written, not with inke, but with the beames of the sunne. ¹²⁷ So as they are fond without all measure, which séeke a doubt in this plaine matter. The Hebrue interpretors vpon this place be so obscure, as in reading of them thou mightest séeme to grope in the darke: certeinlie they haue euen of set purpose folowed obscuritie. It séemeth they would haue said, that Iob knew, that God (whom he calleth his redéemer) liueth, through the effect of punishments and miseries, which he perceiued to be gréeuouslie inflicted. And to this purpose they force that which he saith, as touching his flesh he séeth God: that is to wit, that he féeleth him, and acknowledgeth him by the gréefes which he indured, and which he him selfe, and no other, could haue considered. These be trifles impertinent and cleane besides the purpose: neither can they be applied vnto all the words of this text. Héerevnto thou maist adde, that in a maner all the fathers, although they were most ancient, vnderstood this place of the resurrection.

28 But passing ouer Iob, I will bring an other testimonie out of Dauid. He in the 16. psalme pronounceth; ¹²⁸ I haue set GOD in my sight; namelie, in perpetuall recording of thy lawe, least I should commit anie thing against the fame: or else in considering him to be alwaies present in all my thoughts, saiengs, and dooings, that I should doo nothing vnwoorthie of his presence: or else, in calling alwaies vpon him in aduersities, least I shuld put my hope in anie other but in him. He hath not failed me, but standeth at my right hand, to mainteine, support, and defend me. Therefore was my hart glad; namelie, with a sound and perfect gladnes, not with a vaine, vnconstant, and worldlie ioie. And my glorie reioised. Vnder the name of glorie, manie of the Hebrues vnderstand the soule; bicause that is the principall part and glorie of man. But others expound it to be the toong, bicause the woorthinesse and excellencie of man was sometime thought to come by spéech. The Hebrue word is Cauod, ¹²⁹ which the Septuaginta in their translation called Toong: which also the apostles obserued in the Acts, when they handled this place. Neither dooth there want examples, in the which Cauod signifieth A toong. In the 30 psalme; ¹³⁰ He shall sing vnto thee, Cauod, with his toong, and shall not hold his peace. Also in the 108. psalme; ¹³¹ I will sing and giue praise vnto thee, Cauod, with my toong. And in the booke of Genesis, the 49. chapter, Simeon and Leui are warrelie instruments of iniquitie, my soule commeth not into their secrets, nor my Toong is not vnited with their congregations: that is to saie, I haue allowed nothing of their wicked counsell; neither haue I with my Toong that is, by my commandement, driuen them vnto so gréeuous wickednesse.

And verie well doutles, among the Hebrues is both glorie & toong signified by the word Cauod: for albeit that mans dignitie dependeth of a reasonable soule, ¹³² yet the same being inuisible is not known by anie other thing more than by spéech. Wherevpon some haue taught, that the speciall distinction of mankind is, that he is indued with the gift of speaking. And Aristotle said, that Woords are tokens of those passions or affections, which be in the mind. Also Democritus taught, that Speach is ⟨…⟩ that is, A certeine flowing of reason: for the thoughts of our reason, which be hidden, flowe and breake foorth by words. So as the meaning of Dauid is; I haue conceiued so much ioie in my mind, as my toong excéedinglie reioiseth in giuing of thanks, and setting foorth of his benefits. Neither dooth my gladnesse there cease, but it also replenisheth the bodie: For my flesh shall rest in hope. The verbe Iaschab, betokeneth not onelie To lie or rest; but also, To dwell: wherevpon some haue interpreted; It shall boldlie dwell. And from whence this confidence ariseth, he straitwaie addeth; Bicause thou wilt not leaue my soule in hell, nor suffer thy holie one to see corruption. My flesh dooth rest in hope, or boldlie dwelleth; bicause I hope that I shalbe raised from death vnto life: and that life not to be common, but a true, happie, and euerlasting life. Therefore he addeth; Thou shalt shew me the path of life; the fulnesse of ioies is in thy countenance; at thy right hand are pleasures for euermore.

29 These verses of Dauid were alleged in the Acts, both by Peter and Paule, ¹³³ before the people of Israel, as being things which perteined to the resurrection of Christ. But in the examination of them, thrée things séeme to be alledged; first, that the sense of the words be vnderstood; secondlie, to knowe whether they doo belong vnto Christ, or vnto Dauid; last of all, how they may be aptlie applied to our resurrection. First and formost we must call to mind, that the iudgement was pronounced by God, ¹³⁴ against Adam and his posteritie, that by death they should returne into the earth from whence they were taken: and in the earth they should perpetuallie haue remained, vnlesse Christ (by his death and resurrection) had cut off and abrogated that cursse. He verelie died and was buried, but he liued not so long in the sepulchre, that his dead bodie did putrifie. He died and was buried, as other men be; but sawe not corruption in like maner as they did. Other men also shall not be left in the graues, séeing that in the end of the world they shall rise againe: yet shall they not escape corruption, although that their bodies, by the trauell of physicians be preserued either with myrre, or alloes, or baulme, or with other spices. For the flesh is consumed, and being wholie dried vp, it cleaueth to the bones, being so corrupted and changed, as it may rather séeme to be skin than flesh.

The elect, while they liue here, are not deliuered from troubles, vexations, calamities, and diseases: yea in comparison of others, they suffer gréeuous things, and yet they are said to be at rest; verelie not in act, but in the hope of resurrection. Thereby are they comforted in the midst of death: by it the martyrs did constantlie suffer, and were liberall of their life and bloud for the name of Christ. And that this hope is to be vnderstood of the resurrection, the words which followe, doo sufficientlie declare; Thou shalt not leaue my soule in hell, nor suffer thy holie one to see corruption. This hope neuerthelesse, albeit it doo cheare vs vp verie much, and doth excéedinglie strengthen vs; yet hath it sighs & sobs ioined therewith. For Paule in the 8. chapter to the Romans, ¹³⁵ writeth; We hauing the first fruits of the spirit, doo sigh in our selues, expecting the adoption and redemption of our bodie: for through hope we are saued.

30 Moreouer, that saieng hath a great emphasis, ¹³⁶ wherein it is written; Thou shalt not leaue me in the graue: for thereby Dauid prophesieth, that Christ should be buried. For we leaue not anie thing in a place, vnlesse it were first put there. Wherefore he dealeth not in this place touching anie protection, safe custodie, and defense of the flesh in this world; but of the resurrection of the flesh, and eternall life. Euen cattell and brute beasts, when they die, be at rest, as well from diseases, as from labors: but they rest not in hope; bicause they hope not for the blessed and happie resurrection. The Hebrue word Chasid, is translated by the Septuaginta ⟨…⟩, that is, Holie. So was Christ peculiarlie called; ¹³⁷ The holie one of God: and so did the diuels call him, ¹³⁸ as we read in Marke and in Luke. Scheol, among the Hebrues, expresseth both a graue, and also hell; of the verbe Schaal, which is, To craue; bicause these things séeme euermore to demand and craue, neither are they at anie time satisfied. The 70. interpretors, and the apostles in the Acts said, ⟨…⟩, into hell. But Schacath is deriued of the verbe Schacath, which signifieth, To destroie and corrupt: wherevpon, as well a hole as a graue, is called Schacath; bicause dead carcases doo there putrifie and corrupt. Thus much of the names.

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

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

31 Nor must it be forgotten, that Dauid did not write; ¹³⁹ I did rest in hope: but he attributed the same to his flesh, least he should giue cause of suspicion, that death did also perteine vnto the soule: for there be such as thinke, that the soule dooth perish togither with the bodie. Further, that at the resurrection of the dead, both parts shall be restored: the which opinion we haue before confuted, by most euident testimonies of the scriptures. And that the thing may yet more manifestlie appéere, it is to be vnderstood, that Soule in this place is not taken by all men after one maner: for some doo consider of the same properlie, as it is distinguished from the bodie, and then they take the word Scheol, not for a graue, but for hell: to haue the sense to be, that Christ was not to be forsaken in hell, but should quicklie be restored to his bodie. ¹⁴⁰ And vndoubtedlie the greatest part of the fathers, when they would confirme the going downe of Christ into hell, doo vse this interpretation: from which also the apostles doo not flie, who said with the seuentie interpretors; Thou shalt not leaue my soule in hell; and turned not the word Scheol, sepulchre. But others doo vnderstand Soule, as though it should signifie a dead man, that is, the dead carcase it selfe: and they thinke it to be said; Thou shalt not leaue me being dead, that is, my dead carcase in the graue: so as if the same thing were repeated in the second clause, which was spoken in the first; namelie, that it is all one [to saie] that the holie one shall not sée the graue; and [to saie] my soule shall not be left in the graue. This interpretation Dauid Kimhi followeth.

Now, that the soule dooth sometimes signifie a dead man, or a dead carcase, it is read in the 21. ¹⁴¹ of Leuiticus, where God commandeth the Israelites, that they should not contaminate or pollute themselues ouer a soule, that is, ouer a dead man, or ouer a dead carcase. But for this matter I meane not now to contend. But yet as touching that which belongeth vnto the descending of Christ into hell, which is gathered of the former exposition; I thinke it not amisse to haue noted, that they flie from the true marke, which thinke, that the soule of Christ did so descend into hell, where the damned soules are punished for their deserts, as that he suffered there also the punishments and torments of the vngodlie, to the intent that we should be deliuered from those euils. These be deuises of men, neither are they grounded vpon anie of the holie scriptures: naie rather, when Christ was at the point of death vpon the crosse, ¹⁴² he said; It is finished: bicause in dieng he had finished his vocation, so far foorth as he was sent for the redéeming of mankind, and by that one onelie oblation or sacrifice (as it is written to the Hebrues) ¹⁴³ he obteined saluation for vs. And we read euerie where in the holie scriptures, that we by the death, crosse, and bloud of Christ are redéemed: but we read no where [that we are redéemed] by the torments and punishments in hell, which happened after his death. Further, when he was euen now dieng, he said vnto the father; ¹⁴⁴ Into thy hands I commend my spirit: and they which be in the hands of God, vndoubtedlie are not tormented with the paines of hell. But of this matter we haue sufficientlie spoken at this time: for I thinke, that hereby it is plainelie shewed, what sense is to be gathered out of the words of Dauid. Now resteth to be considered, whether this oracle were vttered concerning Dauid himselfe, or touching Christ.

32 The Hebrues, and chéeflie among them D. Kimhi thinketh, that the prophet spake these things of himselfe; namelie, that he beléeued he should in that sort be protected and deliuered by God, as he should neither be left in his sepulchre, nor sée the graue. Howbeit, Peter excepted him and such other, ¹⁴⁵ as we read in the second chapter of the Acts, saieng vnto the Israelites; For I may boldlie speake vnto you of the patriarch Dauid, that he is both dead and buried, and that his sepulchre remaineth with vs vnto this daie. By which words he sheweth, that his dead bodie was not onelie left in the sepulchre, but that it there became rotten, and that therefore that prophesie could not be applied vnto him; but was fulfilled in Christ. But the Hebrues laugh vs to scorne, and saie; Without all doubt your Christ died, and was buried, as ye your selues confesse; how commeth it then to passe, that he sawe not the graue? We answer, ¹⁴⁶ that we in verie déed confesse, that Christ died; but yet not so, that he was deteined either by death or by hell. Wherefore his dead bodie was not left in the sepulchre, neither did he sée corruption, if we vnderstand Schacath, to signifie Putrifaction, which by the apostolicall doctrine is the lawfull interpretation thereof.

But if we yéeld vnto these men; to wit, that by that word is signified either a graue, or a sepulchre, we will saie, that it was pronounced of Christ, that he should not sée the graue; either by the figure Hypérbole, or else by Catachrésis. By which figures we saie, that this thing was not extant, or was not doon; bicause it was extant & enduring but for a short time, or for a moment. If this be spoken as touching them, which beléeue (as we read in Iohn; ¹⁴⁷ ) They which haue beleeued in the sonne of God, shall not see death, whereas they shall be in death, till the end of the world: how much rather and more trulie is it pronounced of Christ, which was there but thrée daies, and those not fullie compleat? And certeinlie, according to these tropes or figures, his dieng was no dieng, and his burieng no burieng. Indéed he died trulie, but he tarried not in death; he was trulie buried, but he tarried not in the sepulchre: but as touching corruption or putrefaction, he had no maner of triall thereof. Wherfore vnto the question proposed, I answer, that Dauid, when he hoped well of his owne resurrection to come, spake these things: but yet so spake them, as he altogither bent his mind vpon Christ, knowing that he himselfe was appointed vnto the church, to be the shadowe or figure of him. Chéeflie therefore he referred the resurrection, which he spake of vnto him, by whom it is deriued vnto other men: ¹⁴⁸ so as he is iustlie and deseruedlie called by Paule; The first fruits of them that sleepe. For this cause he spake those things, which might wholie surmount and excell the degrée & condition of his owne reuiuing: for he would carrie vp men to Christ himselfe. Neither had these words béene trulie nor profitablie spoken by him, vnlesse he had referred them to Christ, the author of the most happie resurrection.

¹⁴⁹ Wherefore we must vnderstand, that it is a certeine and firme rule, that the dignities and prerogatiues, which we read in the holie scriptures to be attributed vnto the saints; all those are chéeflie, and that excellentlie well to be referred vnto Christ. So then Dauid spake not alonlie of Christ, but also of himselfe; but yet so farre foorth, as he was in Christ, and was included among others of his members. Thou wilt perhaps saie, that the apostles séeme to denie this, which affirme it to be fulfilled onelie in the Lord. I answer: they denied not, that the dead bodie of Dauid was left in the sepulchre; for they affirmed the same to be left there, euen vnto those times. Nor denie they, that he sawe the graue, séeing he was therein euen vntill that daie. But againe, they denied not, but that he should from thence be taken at the time appointed, and that he should at the last be raised from corruption. Wherefore these things agrée to Dauid, so far foorth as the graue and corruption shall not be perpetuall vnto him. Hereby likewise it appéereth, what answer we are to shape vnto the third question; namelie, that these things belong also vnto vs, so farre foorth as we with Dauid be the members of Christ. For as Christ by dieng ouercame death, not onelie for himselfe, but also for vs; so by rising againe, he liueth both vnto himselfe, and vnto vs. Wherefore perfect life, perpetuall and eternall felicitie, as concerning both the soule and the bodie, doo rest in Christ the head; and by little and little distill and flowe into the members, according to the analogie or proportion of them.

Some demand whie God suffereth the dead bodies of holie men to lie so long in the graue, and to be corrupted and putrified; séeing both they be holie, and (as Paule saith) the temples of the holie Ghost? Herevnto is answered, ¹⁵⁰ that our flesh indéed is of one kind and nature with the flesh of our Lord; but that in the meane time there be manie differences put betwéene them. For the flesh of Christ was pure, neither was it in anie respect subiect vnto sinne: but on the contrarie part, we are compassed on all sides with sinnes; onelie we are not altogither oppressed. Moreouer, as Dauid saith; We are conceiued in iniquitie, but Christ by the holie Ghost. Beside this, it is verie méet, ¹⁵¹ that the head should go before the rest of the members; and it is requisite, that the members should be all made perfect togither in one. So then, the dead bodies of the elect doo wait, vntill the full number of the brethren be compleat.

33 But séeing in the places now alledged, there is onelie mention made of the resurrection of the blessed; some man perhaps will doubt, ¹⁵² whether the wicked shalbe also raised from the dead. We answer, that the resurrection dooth also belong vnto them: bicause euen as in Adam all doo perish, ¹⁵³ and are wrapped in the sentence of death; so shall all be quickened in Christ. But this difference there is, that the godlie shalbe raised vp to glorie, but the vngodlie to destruction. Wherefore we read in Iohn, ¹⁵⁴ that They which be in the graues shall heare the voice of the sonne of God: & they which haue doon well, shall go foorth into the resurrection of life; and they which haue doon ill, into the resurrection of iudgement: that is, of condemnatio~. Therfore the holie scriptures haue the oftener made mention of the resurrection of the faithfull; bicause that is the resurrection of life. The other, which is of the reprobate, may rather be called an euerlasting fall and destruction, than life and resurrection. For which cause the prophet Esaie, in the 26. chapter said; ¹⁵⁵ Thy slaine men shall rise againe: but speaking before of the wicked; The dead men (saith he) shall not rise againe. So then we must assure our selues, that by the benefit of Christ, life shalbe restored aswell vnto the good, as vnto the bad. But the godlie shall be honoured with great glorie, whereas the wicked shall receiue perpetuall shame. This in verie déed is the cause whie the diuine scriptures make oftener mention of the resurrection of the godlie, than of the wicked. And that in this place onelie the resurrection of the iust is treated of, those woords, which Dauid added, doo heare witnesse, saieng; Thou shalt shew me the path of life; in thy presence is the fulnes of ioies, and at thy right hand are pleasures for euermore. By which woords are shewed, that this happie resurrection perteineth onelie vnto them, which haue set God alwaies before their eies.

34 But there doo not want at this daie also, which saie, ¹⁵⁶ that Dauid indéed fore-told of these things; yet not so expresselie and manifestlie as they might be vnderstood by others: but that onelie by the apostles, after the comming of Christ, those things were expounded and made plaine. For they affirme further, that in the old testament, the resurrection was altogither vnknowne. But we saie, that the prophesie was euident, and that there was no obscuritie therein, but by the fault of teachers, who laieng aside the scriptures of God, began to followe the opinions of the Gréeks; rather bringing in the decrées of philosophers, than the sentences of the holie scriptures. This also might happen by default of the readers, who did not attentiuelie, but negligentlie peruse the saiengs of the prophets. Otherwise the prophesies would be plaine inough, or at the least wise not so darke and obscure, as they may by no meanes be vnderstood. For they be giuen to edifie withall, ¹⁵⁷ therfore they might not instruct men, vnlesse they should be vnderstood: and they would bring no more benefite to the church, than dooth a strange toong, whose vse in the church is forbidden by the holie Ghost, ¹⁵⁸ bicause it tended not vnto edifieng. But against vs is obiected a place vnto the Ephesians, ¹⁵⁹ where the apostle Paule testifieth, that The secret or mysterie of Christ was hidden manie ages from the children of men, that the Gentiles should be inheritors also, and of the same bodie, and partakers of his promise in Christ by the Gospell. But that the meaning of the apostles words may appéere, we must make certeine distinctions.

35 The first is, to make a difference betwéene the Iewes and the Gentiles: for vnto the Gentiles we will easilie grant, that the mysteries of Christ and spirituall lessons for the most part were vnknowen. For it was no open profession of them; albeit that there were some among the Ethniks that knew those things. But the Hebrues, which receiued the lawe from God, and had giuen vnto them most excellent prophets, were not ignorant of the mysteries of Christ; vnlesse it were in respect that they of set purpose contemned the word of God, or else that they being hindred through affections, and blinded through hatred, would not heare them which taught well. An example may be the wicked Iewes, ¹⁶⁰ that when as Christ had said; Abraham sawe my day, and reioised, they were so throughlie vexed, as they would haue stoned him: when neuerthelesse among the Hebrues, nothing was better knowen, than that Abraham, Isaac, Iacob, & other the patriarchs, both knew Messias, & also prophesied of him. Howbeit, they were so blinded with wrath, as they inuerted the Lords words, saieng; Thou art not yet fiftie yeeres old, and hast thou seene Abraham? Whereas Christ did not saie, that he sawe Abraham, in respect of his manhood, or else was with him: but that Abraham himselfe, in spirit and in faith, sawe his daie. But we must also make a difference betwéene the Iewes themselues: for the secrets or mysteries were not knowen vnto them all. For among them, some were Epicures, and altogither Atheists, which contemned diuine things: those vnderstood little or nothing of Christ, and of his mysteries. Others were godlie, but yet rude and vnskilfull; who yet were not ignorant of the principall points of religion, and of those things which should be beléeued of Messias. But others were learned, and well acquainted with the holie scriptures, which vnderstood in a manner all things touching Messias and the mysteries of him.

36 Furthermore, we grant that the Hebrues, ¹⁶¹ according to their time, did much more obscurelie sée the mysteries of our saluation, than we doo. For prophesies are much more plainelie perceiued, when they are come to passe, than when they are not yet fulfilled. That the fathers in old time knew those things, which belong vnto Messias, hereby we may easilie perceiue, ¹⁶² in that they all declared him to be the sonne of Dauid. For the common people, the children, ¹⁶³ and blind men called him The sonne of Dauid. And the Scribes and Pharisies being demanded by Herod, Where Christ should be borne, ¹⁶⁴ named expresselie, In the citie of Bethlem. ¹⁶⁵ And Esaie in the 53. chapter, so notablie, so plainelie, and so manifestlie foreshewed the acts and mysteries of Christ, as he séemeth not to plaie the part of a prophet, but rather of an euangelist. In like maner, the death of the Lord, togither with his triumph and victorie, came so readilie to hand in each place of the scriptures, ¹⁶⁶ as the Hebrues appointed two Messiases, one of the tribe of Ephraim, which should die for the saluation of their nation; and an other they made of the tribe of Iuda, and him to be the sonne of Dauid, which should obteine the victorie, and beare rule ouer all nations. And by this meanes the things which belonged vnto one Christ, concerning his two commings, they diuided into two. And the calling of the Gentiles, (whereof in the place before alledged to the Ephesians, the apostle speciallie discoursed) is shewed in the holie scriptures. For there we read, ¹⁶⁷ that All nations shall come to mount Sion, to worship Iehouah: and that Altars shall be built vnto him, ¹⁶⁸ euen in Aegypt; and that All people shall speake in the language of Chanaan: also that From the east vnto the west his name shall be extolled, by offering vnto him acceptable and sweet sacrifices.

37 Certeinlie, these things were verie well knowne vnto the Hebrues: yet neuerthelesse, they were called hidden things, as touching execution and experience. For they beléeued, that they should come to passe afterward: but the meanes, the time, the waie, and the maner how, all men did not plainelie perceiue. Héerein are we happier than they: for both we vnderstand these things, and we are not ignorant, both when and how they were ordered. ¹⁶⁹ Yea and the apostles themselues, whom Christ had commanded to preach the Gospell vnto all creatures, kept themselues long time among the Hebrues neither went they vnto the Gentils, bicause as yet they knew not the time, the meanes, and the maner how they should preach to the nations. They waited for some certeine signe to be giuen them, which at the last they obteined by the conuersion of Cornelius the centurion. ¹⁷⁰ Yea moreouer, the angels themselues (as the Apostle testifieth in the epistle to the Ephesians) doo vnderstand sundrie and manifold things of the church, ¹⁷¹ as touching the sundrie and manifold wisdome of God. Indéed I willinglie confesse, that there be certeine things in the holie scriptures, which be somewhat hard, being not yet perfectlie vnderstood; but those (I saie) neither are, nor in old time were of necessitie vnto saluation. And thus I thinke, that the godlie Iewes, in the old time, held in effect the principall points of religion; and beléeued those things which did suffice vnto pietie, and that the prophesies of Christ were well knowen vnto the godlie. And that if there were anie, which knew them not, we must thinke that the same happened through their owne fault. For Esaie, ¹⁷² in the 29. chapter, when he had reprooued the people of Israel, said; that They were come to that passe, that all the visions of the prophets, were vnto them like a booke sealed vp, which they might not read, if it were shewed vnto them. And he straitwaie added the cause, saieng; Bicause this people honoureth me with their lips, but their hart is far from me.

38 Wherefore, the fault must not be laid vnto the scriptures, ¹⁷³ but rather vnto the sloth and negligence of Men, who loue darknesse rather than light: otherwise, The holie scripture is plain and giueth vnderstanding euen to the simple. So as they be verie ill aduised, which vnder the pretence of difficultie and obscurenesse laie aside the reading of the scriptures. And some such ye may find, which saie, they knowe not the secret mysteries of the father, the sonne, and the holie Ghost: and that they knowe not whether they be one God, and whether one God be these thrée; namelie, the father, the sonne, & the holie Ghost. And in the meane time they neglect the diligent reading of the scriptures: and sometime they so deceiue themselues, as they suffer to be obtruded vnto them, to be worshipped and honoured for God, him whom they thinke to be a creature. In those mysteries they faine themselues dull of vnderstanding, when as otherwise they be sharpe enough of wit, and diligent to defend their owne inuentions. And whereas they challenge vnto themselues the knowledge of the scriptures, and boast that they haue the keie of them; neither doo they enter in themselues, nor yet suffer others to enter.

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

39 The prophesie of Dauid being plainelie expounded, ¹⁷⁴ it séemeth good to bring foorth an other testimonie, which we read in the 26. chapter of Esaie. There the prophet, at such time as the Israelites were gréeuouslie afflicted and oppressed with extreme calamities, would haue them comforted, by testifieng vnto them what helpe shuld be expected from God: the helpe I meane of eternall life, through the resurrection that should come. Wherefore he turning his spéech towards God, saith; Thy slaine men shall liue: ¹⁷⁵ calling martyrs, or those, whose whole life was a martyrdome, The slaine men of God; bicause they set foorth the glorie of God, through their good works: and whom the same Paule calleth; The dead in Christ. And he addeth; Togither with my dead bodie: coupling and associating himselfe to those elect of God, that shall be raised vp. Certeinlie, the péece of sentence added, dooth not a little serue for vehement affirmation. For he sheweth, that he speaketh or intreateth not of things vnknowne, or such as perteined not vnto him; but of those things, which he verelie perceiued, and after a sort had alreadie tasted.

Which we in like maner should imitate; namelie, to applie vnto our owne selues those things, which are promised by GOD vnto the saints. Vndoubtedlie, The slaine of God shall liue in that resurrection, which is now begun, when God reléeueth his elect in afflictions: but shall be thoroughlie and perfectlie fulfilled at the last daie, in the blessed resurrection. Wherevpon, ¹⁷⁶ in the Acts of the apostles, the third chapter, that daie is called; The time of restitution of all things. And we must not forget, that the Hebrue word Nibblathi, may by another maner of Hebrue pricks be read in the plurall number Nibblothai: so as it may signifie; My dead bodies shall rise: as though God should answer vnto the prophet (which said; Thy slaine men shall arise ) and saie affirmatiuelie; Yea verelie, my dead bodies shall arise. Furthermore, it must be diligentlie considered, that the cause of the resurrection is expressed; ¹⁷⁷ for therefore the slaine men shall arise, bicause they be of God: but God is not God of the dead, but of the liuing; as Christ himselfe testifieth.

40 Besides this, it is said; Awake ye, or Be ye raised vp. Bicause the death of the godlie is counted like a sléepe, as we oftentimes read in the scriptures. And he addeth; Reioise ye: bicause séeing there is speaking of the resurrection of the godlie, that daie must of necessitie be most comfortable vnto them. And he calleth them; The inhabitants of the dust: partlie, bicause it happeneth to them to be disquieted, and torne in péeces, while they be in this life; and partlie, bicause after death they be resolued into ashes. Afterward he, turning himselfe to God, saith; Thy deaw is euen as the deaw of herbs. For euen as they, ¹⁷⁸ being dried vp in the winter, either else, through heate of the sunne, doo againe flourish and wax gréene, by receiuing the deaw of heauen: so the dead, by vertue of thy goodnes and power, shall returne vnto life. Herein consisteth the elegancie of this similitude; that euen as these things flourish, and are gréene without mans labour; euen so shall the dead rise againe by the power of God, without the force of nature. God hath painted out in externe things, the forme and image of the expected resurrection; while as those things doo spring, bud foorth, flourish, and fructifie, which before were withered. ¹⁷⁹ Which similitude also Paule to the Corinthians toucheth.

It followeth in the prophet; The earth shall thrust foorth hir dead, and shall discouer hir bloud; but thou my people enter thou into thy chambers: namelie, while the blessed resurrection is attended for. Thou maist patientlie abide the crosse, while thou séest so great a good laid vp for thée: For the passions of this life, ¹⁸⁰ if we compare them to the glorie to come, which shall be reuealed vnto vs, are not to be esteemed. Tertullian, in his booke De resurrectione carnis: That which the Hebrues call Chadarim, and the Latins turne Cubicula, he calleth Larders or saffes; which he saith are for this cause vsed in the house, that meate may be laid vp in them, to be deliuered out againe vnto the vse of man. Euen so (saith he) dead bodies are put into the graues, to the intent that they should be brought foorth from thence againe. But to returne vnto the lodgings, or chambers, and closets, in the which God commandeth that the faithfull should bestowe themselues in the meane time; namelie, before the blessed life. And if it be demanded, what the godlie shall there doo, while they be afflicted? I answer, that they be therein, to the intent they may wéepe, complaine themselues, sigh, call earnestlie for helpe, and as it were to set foorth in the bosome of the father, their gréefs, and whatsoeuer dooth disquiet them. For it is not the part of godlie men to bewaile their gréefs in the stréets, in tauerns, or in barbers shops, or openlie to exclame of their oppressions: for they must commit their cause to the iust iudge. Euen in like maner as it is said by Peter, ¹⁸¹ in his first epistle, the second chapter, that Christ himselfe did shut the doore vnto thée for a little space.

The argument of this consolation is deriued from the shortnesse of time, euen as Paule wrote in the second epistle to the Corinthians; that The momentanie lightnes of the afflictions of this life, ¹⁸² dooth breed vnto vs a great weight of glorie. And it is called a short time, which is appointed in the meane time, till the resurrection: and that not amisse, although it should be a long time; bicause this must be vnderstood by comparison. For if a verie long time be compared with eternitie, it is a verie short time. After the same maner, ¹⁸³ the soules of them that be slaine for the name of Christ (which praied God, that their bloud might be reuenged) are willed to be at rest, & to attend a certeine time. The testimonie brought out of the propht Esaie, ¹⁸⁴ euen Aben-Ezra, a famous interpretour among the Hebrues, referred vnto the resurrection of the dead. And the Chaldaean paraphrast saith, that Thy God shall throwe the dead into hell: which saieing belongeth to the time of the resurrection. I might also haue brought those things, which be written by the same prophet, ¹⁸⁵ in the thirtie chapter, and in the last chapter, concerning hell-fire, Topheth, fire vnquenchable, the woorms that shall neuer die, sulphur, the bellowes, and such like: but the time will not suffer, and I come to Ezechiel.

41 This prophet writeth, that he was led by the spirit into a féeld filled with bones. This happened two waies; ¹⁸⁶ first, bicause he sawe those things by the inspiration of God, ¹⁸⁷ and not by humane sense or imagination; secondlie, bicause those things were not shewed him in the bodie, but in the spirit, and vision of the mind. And it is to be vnderstood, that the resurrection of the dead was openlie at that daie beléeued; & that therefore the prophet did deriue his argument from thence. He sawe bones that were drie, bare, withered, and woorme eaten; that the greater difficultie of recouering former life might be expressed. For dead carcases, that be whole and full of moisture, would perhaps be thought that they might more easilie be restored to life. God said vnto the prophet; Thou sonne of man, thinkest thou that these bones shall liue? He answered; Lord thou knowest. In verie déed his faith was tempted, but he made a godlie answer, as one that was neither Saducie, nor yet Libertine. But if the resurrection of the dead were an article of the faith, and openlie receiued, why did he not boldlie saie; They shall liue? I answer: bicause, albeit he did beléeue that the dead, at the end of the world, shuld be quickned, yet was he ignorant touching them, which were there shewed him at that time, whether they should be raised vp in that houre: and therfore he committed the matter vnto God. So as, if there be anie doubt obiected vnto vs, touching the articles of faith: we will fitlie and profitablie followe his example, in referring the matter to God, saieng; He knoweth, and is able. And séeing he hath made his will manifest vnto vs in the holie scriptures, we beléeue those things, which he hath shewed should come to passe.

And as concerning the vision of the prophet, we must vnderstand, that the citie of Ierusalem being destroied by the host of Nabuchad-nezar, and the temple ouerthrowne by Nabuzaradan (the chéefe man that had to deale with life and death) there séemed to be an vtter ruine of the Iewes, being in captiuitie at Babylon. Wherefore, the restoring of them into the land of Chanaan, was now in a maner despaired of. But God confirmeth and aduanceth their hope, deriuing his argument from the Maior vnto the Minor, that is, From the greater to the lesse, and saith; Seeing I am to restore life vnto the dead (which is a far greater thing, than to redéeme captiues) I will also make you to be deliuered from captiuitie, as I haue promised: which is much easier than to raise vp the dead. And to the intent that the antecedent, that is, the resurrection of the dead, should be more thoroughlie perceiued, more euident, and more firme; he set before the eies of the prophet, that vision. Wherefore, by the resurrection of the dead, which is a thing diuine, and of much more difficultie, he maketh credit to be giuen, that that is to be doon which is temporall and of lesser importance. The verie same kind of argument ought we to vse, ¹⁸⁸ if we begin at anie time to doubt of wanting things necessarie vnto this life. In that temptation let vs saie; Séeing God will giue vnto our bodie eternall life and felicitie in the resurrection; surelie he will not withdrawe from vs the necessarie sustenance of this life.

The Hebrues so ordered themselues in those daies, as they beléeued the resurrection of the dead; but of the returne into their natiue countrie they despaired: when as neuertheles God promised both. But the calamities, which presentlie disquieted them, so occupied their senses; as either they forgat the promises of God, or else they gaue little or no credit vnto them. GOD commanded Ezechiel, that he should prophesie, and speake to the bones, which were in his sight, saieng in the name of God; I will put breath into you, and ye shall liue. But it is a maruell, that the prophet should be commanded to prophesie and speake vnto the bones, which be so rude, base, and void of sense, as they cannot either heare or vnderstand anie thing. But it must be considered, that all things, though they be void of life, and without sense and motion, doo obeie God without delaie. And Christ in like maner saith in Iohn; The houre shall come, ¹⁸⁹ when they that be in the graues shall heare the voice of the sonne of God: whereas yet the bones & ashes of dead men, which be in graues, neither heare nor féele anie thing; yet neuerthelesse it is said, that they shall arise at the voice of the archangel, and trumpet of God.

42 The order and disposition of bones, in the resurrection, is most diligentlie taught by the prophet. First, bones being ioined to bones, are bound and knit togither with sinews. Further, they are replenished with flesh, which, bicause it should not remaine vnséemelie and fowle to looke vpon, it is couered with skinne. When the dead bodies were now become perfect, he commandeth the prophet to prophesie vnto the spirit, that it should come; and that they should be made things liuing with soule. There is two sorts of spirit mentioned; ¹⁹⁰ namelie, of the soule, which quickeneth the bodie; and of the spirit of God, which illuminateth and sanctifieth the soule. And for this cause the dead raised vp, are not onlie said to haue stood vpon their féet, but also it is added; And they shall knowe that I am God. Vndoubtedlie God is knowne by the greatnes of his works: but that knowledge happeneth not without the spirit of God. A voice was heard: perhaps it was thunder; and there was an earthquake: for these things were vsed to be doone in shewing of the excellent miracles of God. ¹⁹¹ When the lawe was giuen in Sina, there was horrible thunder and earthquakes; ¹⁹² yea and at the death and resurrection of the Lord, a great earthquake was made. The spirit commeth from the foure winds, &c.