At the resurrection of the saints that be dead, the soules returne vnto their bodies from the high places of heauen; howbeit, by diuers and sundrie waies; bicause the ashes and dead bodies of them be not heaped vp togither into one certeine place of the world. And all the waies dooth the scripture comprehend by the foure winds; that is, by the east, west, south and north. Or else perhaps the scattering abroad of the captiues, vnto the foure parts of the world is noted. Moses also in Deuteronomie, promised vnto the penitent Iewes, ¹⁹³ this restitution from the foure parts of the world. Hereby moreouer we gather, that the soules of men are not bred in them: euen as God brethed a soule into Adam, and afterward to euerie man createth soules; ¹⁹⁴ euen so in the resurrection he will send them from abroad vnto them againe: which also is a a plaine token, that they with their bodies do not die. And where it is after added, that All these bones is the whole house of Israel: thereby we learne, that the spéech héere is ment as touching the resurrection of the godlie: for they be trulie the house of Israel. And the prophet sawe an excéeding great host, bicause (as we also read in the Apocalypse) the companie of the faithfull is a great number. ¹⁹⁵

¹⁹⁶ 43 All these bones is the whole house of Israel. When he had now finished the proposition, he addeth the application. It may be noted, that the verbe substantiue [Is] is all one, as if he had said, It signifieth: for those bones were not in verie déed the house of Israel, but they did betoken the same; euen as the seuen vnfruitfull and emptie eares, ¹⁹⁷ which were séene vnto Pharao, were the seuen years of dearth. I will open (saith the Lord) your sepulchres. But it must néeds be, that the graues were open alreadie, séeing those bones were scattered in the féeld. Vnto this it is answered, that as concerning those bones, the graues were first opened: but if so be respect be had vnto ⟨…⟩, that is, the restitution of the Israelits into the land of Chanaan, they were yet to be opened. And whereas the prophet saith; And I will bring you into your land: some vnderstand it allegoricallie, as if the land of the Israelits should be taken for the kingdome of heauen, ¹⁹⁸ and eternall felicitie. But setting allegories aside, I rather weigh this in this place; that the vanitie of those Iewes is confuted, who thinke, that the dead shall onelie be raised vp in Iudaea. Whereas the prophet in this place affirmeth it to come to passe far otherwise: for to the dead alreadie reuiued, he promiseth a returne into the land of promise. Certeinlie, it is a fond and foolish deuise, so to tie the power & strength of God to a certeine place, as it may not or will not doo the same thing in one place, that it hath doone in an other. The graues doo betoken the captiuitie of Babylon, and the lamentable seruitude vnder a tyrant, which God promised to release. Also the sepulchre of the Iewes was extreame desperation; which they ran into, casting aside all hope of their returne. This sepulchre did God promise to vnlocke, by opening the waie of their returne to their own countrie. So in verie déed, the case standeth as touching assistance of the godlie, as when things be in great despaire, then ariseth the daie-breake of heauenlie helpe. To be short: two things are shewed by this oracle; the first is, The resurrection of the dead; the second, The returne of the Israelits into their countrie. And one thing is prooued by an other: for the restitution of the Iewes is confirmed by raising vp the drie bones vnto life.

44 Against this sound and true interpretation, ¹⁹⁹ some doo vehementlie argue two maner of waies, saieng; first, that there is no speaking héere of the vniuersall resurrection of all men, séeing those bones made aliue are said to be the house of Israel. Secondlie, that this was a fained and imagined vision; and therefore, that nothing can be constantlie affirmed thereby. Héere vnto we answer, that indéed we confesse, that the prophet speaketh of the resurrection of the iust, as we haue alreadie said before: but in that it was a vision, it maketh no matter; neither dooth it make anie thing the lesse, but that this vision was a generall consolation, for confirming the hope of the generall resurrection, as well as the restitution of the Iews. For it is sufficient, that the argument is taken and deriued from the resurrection of the dead. Also, the Hebrue interpretours doo not denie, but that the same is to be prooued out of this place. Neither is that of anie force, which some cauill; namelie, that the argument from the greater to the lesse, is nothing woorth, if so be that which is taken as the greater, be more vncerteine, or as doubtfull as that which is inferred for the lesse. These men thinke, that the resurrection of the dead is more vncerteine, or as doutfull as the restoring of the Iewes into their natiue land. But they are far deceiued; bicause the resurrection of the dead is accounted as better knowne, especiallie to the faithfull Iewes, vnto whom it was certeine and euident; not by nature or sense, but by faith, through whose light those things become manifest and firme vnto our minds, which vnto the sense & reason of man be obscure. And that this it was that dooth proue, that the Hebrues, which séeke occasions against the Christians, neuer contended with them concerning the resurrection of the dead: bicause it was alwaies receiued by them, and by their forefathers. Whervpon Martha, when Christ had promised hir, that hir brother should be raised vp, answered boldlie; ²⁰⁰ I knowe that my brother shall rise againe at the last daie.

45 But for the better explicatio~ of this cauill, I thinke it good to reherse what the fathers haue iudged thereof. ²⁰¹ Tertullian, in his booke De resurrectione carnis, obiecteth the verie same against himselfe: and he answereth; that vnlesse a thing first be, the same can not be resembled vnto an other thing by a similitude. And therefore, vnles the resurrection be knowen by faith, and that it shall come to passe in verie déed, it can not (saith he) be applied to the restitution of the Iewes. A similitude he saith of a void thing is not méet: and a parable of nothing is not conuenient. ²⁰² And certeinlie, they that will, that the resurrection of the dead is inserted in this place metaphoricallie, must consider, that such is the nature of a metaphore, that the thing should be translated from his owne proper place vnto an other. So as of necessitie a thing must first be, before it suffer a metaphor: for vnlesse that laughter and gladnesse were in man, he might not applie them to the corne fields and medowes. Naie rather, those metaphors are chéeflie commended, which be deriued from notable things, and from things that be néerest, and most knowen. The verie which thing commeth to passe in parables. ²⁰³ Christ brought a similitude of the vine, which after it was well dressed, and in excellent order, it was let foorth vnto ill husbandmen. This parable had not béene plaine, neither would it haue bin of force, vnles that vines excellentlie well handled, should be found in the nature of things; & vnles that the owners of farmes should ofttimes happen vpon ill husbandmen. ²⁰⁴ Likewise he broght in a parable of a barren & vnfruitfull fig trée, the which for a yéere or two was dressed with compasse; and séeing it brought foorth no fruit, it was at the length cut downe. This parable also had béene brought in vaine, vnles that compassing of the fig trée, and pruning in husbandrie or gardening, should not euerie where appéere. Nor let anie obiect vnto me the monster Chimaera, and such like monsters; which albeit they are not in the nature of things, yet wise men doo frame the like shapen things. For albeit Chimaera it selfe be not extant, yet are the parts therof séene: the which be the lion, the goat, and serpents; which are euerie where séene.

46 But Ierom (they saie) was reprooued, bicause he interpreted not the place brought out of Ezechiel, to concerne the resurrection of the dead. I grant: howbeit we must vnderstand, that it is a farre other thing for him to gather the resurrection of the dead by the words of the prophet, than it is to haue it prooued and confirmed by a certeine & euident demonstration. This latter did Ierom denie, and that of a sound and right iudgement. For it was not Ezechiels mind to shew the quickning of the dead: it was knowen, and (as we haue said) it was at that time beleeued of the Iewes. Wherefore, as out of a knowen principle, he deriued and confirmed thereby the restitution of the Iewes. Yet did not this father denie, but that the resurrection of the dead might be gathered hereby: yea rather, he saith with Tertullian, that vnlesse the resurrection it selfe shuld consist, there might no similitude be deriued from thence; and that no man confirmeth vncerteine things by things not extant. Wherefore, euen as the life of withered bones séemeth incredible, and yet the same shall be; so the deliuerance of the Israelites out of captiuitie, which was thought should not come to passe, shall be put in execution at the time appointed. But if anie man shall aske, ²⁰⁵ whie the similitude is rather brought from the resurrection of the dead, than from anie other thing, as it might haue béene? I would saie, it was therefore doone, that by the waie might be shewed, that without mention of the resurrection made, that earthlie restitution out of earthlie captiuitie should be no perfect and absolute tranquillitie & blessednes vnto them. And thus much hath béene said concerning this place.

²⁰⁶ 47 Now let vs alledge Daniel. He in the twelfe chapter saith; ²⁰⁷ And at that time shall Michael the great prince stand vp, who standeth for the children of thy people. And there shall be a time of trouble, such as neuer was, since there began to be a nation, vnto that same time. And at that time thy people shall escape, whosoeuer shall be found written in the booke of God: and manie of them, which sleepe in the dust of the earth, shall awake, some to euerlasting life, and some to shame and perpetuall reproch and contempt. But such as teach and instruct, shall shine as the brightnesse of the firmament; and they which make manie righteous, shall be as the starres for euer and euer, &c. Daniel had set foorth foure Monarchies, which by a continuall succession should preuaile in the world; and that the kingdome of God should preuaile at the last: but before he should obteine (he saith) that Antichrist should be destroied, who tyrannicallie had oppressed the godlie. And I vnderstand Antichrist to be Mahomet, the Pope, ²⁰⁸ and all those which are against the religion of Christ. He writeth, that in the same last time, the afflictions and calamities of the church should be more gréeuous than euer they were before. But in the meane time he comforteth the faithfull, bicause they should haue their present helpe to be Michael, that is, Christ the sonne of God, the prince of our Church. The selfe same thing did he promise vnto his disciples, ²⁰⁹ when he said; I will be with you vntill the end of the world.

He addeth an other comfort; namelie, that they shall not all vtterlie perish in those trobles, but that such as are predestinate vnto life, shall escape: that is, they shall be written in the booke of God. Lastlie, he comforteth the church vnder this name, that there shall be a resurrection of the dead. And he saith, that manie of the dead shall be raised vp: neither doth he saie [All;] because manie shall be found aliue at the comming of the Lord. Wherevpon Paule saith; We shall not all die, ²¹⁰ but we shall be all changed. Neither doth she word [Manie] betoken a certeine small number: because (as Ezechiel said;) There stood vp a mightie great host; namelie, of those bones restored vnto life againe. And in the booke of the Apocalypse, ²¹¹ the companie of the saints is described to be great in number. In this place Daniel treateth of the resurrection, and that of the same which shall be vniuersall: for he diuideth it into a resurrection of saluatition, and of reproch.

And there is no doubt, but that Christ alluded vnto the words of the prophet, when he said in Iohn; ²¹² They which be in their graues shall heare the voice of the sonne of God, and shall come foorth: they which haue doone well, into the resurrection of life; but they which haue doone euill, into the resurrection of iudgement. As to the felicitie of the saints, to be looked for after resurrection, he addeth; that They which instruct others, shall be verie glorious; and he compareth them with the brightnesse of the celestiall Spheres. And them which make manie righteous, he compareth to the cleare light of the starres, bicause they teach the promises especiallie of Messias, wherevnto they giuing their assent, are iustified. For the power and vertue of making righteous, must not be attributed vnto men, séeing that is onelie the gift of God: neither can it be giuen to men, otherwise than as the ministers and instruments of the word of God. And that which is first spoken of the firmament of heauen, and of the brightnesse of the starres, I thinke it to be all one: for it is an vsuall thing in the holie scriptures, to repeate in the latter member of anie verse, that which had béen spoken in the former.

48 This prophesie of Daniel, although it be verie plaine and euident, yet hath it béen subiect to the cauillations of Porphyrius, ²¹³ no meane philosopher. He being verie angrie with the christians, confesseth that Daniel was a most excellent man; but that the prophesies, which be written vnder his name, doo perteine nothing vnto him, but that they were written by a forgerer, which liued after the times of Antiochus and Machabeus. And that in his booke he prophesied not of things to come; but rather he contriued into riddles, the things which were alreadie past. And those things he saith, which in this place are péeced to, belong altogither to the time of Antiochus: for the Iewes were verie cruellie vsed by him. First, he subdued to himselfe the citie of Ierusalem, & robbed the temple; afterward he began to compell the Iewes to depart from the rites and customs of their countrie, & to forsake the iust worshipping of God: he forbad circumcision, he obtruded vnto them the eating of swines flesh against their wils; he set vp in the temple of God the signe of Iupiter Olympus, to be worshipped. Which doone, it came afterward into his mind to go against Persia, where he attempted to rob a church that was most rich, and furnished with verie manie gifts, & from thence had repulse with great shame. For which cause he conceiued so great indignation, as he beganne to be sicke in his mind; and he deuising with himselfe to powre out all his wrath against the Iewes, returned with great hast into Syria. But he fell from his chariot, and was so hurt with the crushing of his bodie, as partlie thereby, and partlie through his vehement trouble of mind, and with the newes brought him of Lysias and other his capteins put to flight and ouerthrowen by the Israelites (for at his going awaie, he commanded that they should most gréeuouslie afflict the Iewes) he died. Then (saith Porphyrius ) the Iewes which séemd to be dead, were after a sort raised vp, and are risen againe: but yet so, as they which had constantlie behaued themselues in preseruing of their countrie, became religious, famous and glorious: but they which shamefullie had reuolted from true godlines, became verie vile and full of reproch. These be the doting follies, yea rather the poisons that Porphyrius scattered in this place.

But of vs which professe Christ, ²¹⁴ the first point of his interpretation may not be receiued; namelie, in that he affirmeth the booke not to be written by Daniel, when as Christ not onelie made mention thereof, but also cited words which we read in the same. As touching the other point, wherein he will that these things should haue relation vnto Antiochus; Hierom demandeth, how that the afflictions, wherewith the Hebrues were vexed vnder that tyrant, were more gréeuous than euer they were before? Certeinlie, in the time of Nabuchad-nezar, the citie of Ierusalem was ouerthrowen, the temple vtterlie raced, and all the people led into captiuitie, and therein kept, vntill the seuentie yéere. More gréeuous doubtlesse were these afflictions, than the other which Antiochus brought vpon them. The booke of the Machabeis doth after a sort mitigate this saieng; ²¹⁵ where it is said, that the euils of Antiochus were more gréeuous, than had happened from that time, wherein the Iewes were without a prophet; ²¹⁶ that is, from Esdras, which was the prophet Malachie. Howbeit, we must consider, not what is written in the booke of Machabeis; but that verie thing which is conteined in the volume of Daniel. Furthermore, we demand why the transgressors of the lawe are said to be raised from death, after that king Antiochus was dead (for so Porphyrius expoundeth it) since that reuolters rather fell backe, than rose againe? For while the tyrant yet liued, they were had in estimation, & they occupied the chiefe priesthoods and bishopriks: and the Machabeis, whom perhaps he vnderstandeth to haue become famous, liued in excéeding great troubles and sorrows, and were almost all vtterlie extinct. ²¹⁷ Iudas fell in battell, Ionathas being a captiue was slaine, and Simon was beheaded in a banket.

Certeinlie, I doo not denie, but that they were verie gréeuous things, which happened vnder Antiochus; but not so bitter and rigorous, as are those things which the prophet sheweth shall come to passe vnder Antichrist: whose types and figures went before, who were not onelie Antiochus, but also Demetrius, and other princes of Graecia, which both afflicted the Hebrues, and also were aduersaries to the true worshipping of God. I knowe likewise, that there was a certeine other man named Polychronius, ²¹⁸ which was bold to affirme, that this place of Daniel must not be vnderstood of the resurrection of the dead: but he groundeth vpon no firme reasons; and he is confuted by Iohn Oecolampadius a verie learned man. Further, we sée that by Iohn the apostle, in the 20. chapter of the Apocalypse, the verie same things well-néere, and in the same order are taught as they be written by Daniel: where we read, that there were seates placed, and the iudgement appointed; againe it is added, that they did liue againe, which suffered death for Christ. Lastlie, this we may saie, euen that which we brought for making plaine that place of Ezechiel; namelie, if they will haue it metaphoricallie taken, that by the resurrection of the dead, is shewed the state of the people of the Iewes after the death of Antiochus, it must in verie déed be determined, that there is a resurrection of the dead: otherwise a similitude or parable cannot be deriued from thence.

²¹⁹ 49 Furthermore, God commandeth the prophet, that he should seale vp the booke for a time: which must not so be wrested, as though GOD would not that these prophesies should be read and knowen; séeing prophesie is giuen, to the intent it should edifie and teach. But the holie ghost prophesieth by Daniel, that the negligence of men in reading and knowing the word of God, should be great: and that therfore, for their incredible slouth, the holie bookes should be sealed vp from them; to the intent they should vnderstand nothing of spirituall things. And therfore he prophesieth, that the incredulitie should be great: and he that beléeueth not, vnderstandeth not the secret heauenlie things. Yea, and at this daie among christians, what a verie great number maist thou find, that would be counted and called by that name, which neuer read the Gospels throughout? We may also interpret, that the bookes of God are sealed vp, as touching our senses and humane reason: ²²⁰ for A naturall man dooth not perceiue those things that be of God; yea, not onelie they be sealed vp to him, but they séeme to be foolishnes. These things are open vnto them, to whom the Lambe hath opened: ²²¹ to whom onelie (as we read in the Apocalypse) it is giuen to open the sealed booke.

Ouer this, there be manie which read the holie bookes, recite them vnto others, and instruct others; vnto whom neuerthelesse they are sealed vp, bicause they in verie déed haue no sense nor experience in themselues, neither doo they tast what things they read & teach. R. L. Ben-Gerson thought, that by this forme of spéech, God commanded the prophet, that from these visions he should take nothing awaie; nor yet adde anie thing thereto ouer and besides. At the end it is written; Manie shall run into diuers parts, ²²² and shall passe by, and knowledge shall be multiplied. By these words let others vnderstand what they will; to me it séemeth, that the time of the new testament is foreshewed, when as the apostles are sent to preach the Gospell ouer all the world. Therefore, when they had wandered among all nations, the saiengs of the prophets became much more plaine than they were before: as well, for the great abundance of spirit that was powred out; as also for that the prophesies may be a great deale better vnderstood, when they be fulfilled; than before, when they were reuealed. And these things I thinke to be sufficient for this place.

50 Now I come vnto the prophet Osee. ²²³ God promised sundrie times, that he would once destroie death: whereby is manifestlie gathered, that wée must beléeue the resurrection of the dead; the which being taken awaie, death reigneth, and cannot be said to be abolished. Esaie, in the 25. chapter, saith; ²²⁴ I will destroie death for euer, and I will wipe awaie the teares from all faces, and I will take awaie the rebuke of my people for euer. These things be manifest: but Osee in the place now brought, did more vehementlie and effectuallie speake the same; From the hand of the sepulchre will I deliuer them, ²²⁵ and from death will I redeeme them. O death, I will be thy plague. O graue, I will be thy destruction. ²²⁶ This place did Paule vse in the 15. of the first to the Corinthians, as an euident testimonie. Neither must it mooue vs, that he followed not the Hebrue veritie, but the Gréeke interpretors: for albeit he change the words, yet he departed not from the sense. The translation of the seuentie interpretors was then better knowen, and was well-néere in all mens hands: and so Paule dooth sometimes vse the same, that euen the Gentils might vnderstand, that those things, which he taught, were extant in the holie scriptures.

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

²²⁷ In reading of the prophets we must oftentimes vse this rule; namelie, that we should vnderstand threatenings to take place, as touching them, which be obstinate in sinnes, and which will by no meanes repent: but that promises and consolations shall be most certeinlie true and fulfilled towards them that repent. Repentance is remooued from mine eies. This added God, that he might appoint the certeintie of the resurrection: as if he should saie; I will not repent me of this decrée, it shall in anie wise come so to passe. Ephraim shall increase and multiplie among brethren. Vnder the name Ephraim, he vnderstandeth all them with Christ their head, which shall be heaped vp in the resurrection, with great honors and incredible ornaments. Afterward the prophet returneth with his prophesie vnto the wicked Ephraimits, and saith, that they shall be vtterlie banished. Doutles they were men of wealth, riches, and power: in the which things they putting their trust, thought that they should neuer come to ruine. But God saith; Behold, I will bring the east wind, that is, Salmanazar the king of Assyria, which shall drie vp their fountaines and veines: that is, not onlie the waters, but also the springing of the fountaines, the verie originals and roots, so as they may not be repaired anie more: and he will take awaie the treasure, and all pleasant vessels. This is the interpretation, which to me séemeth plaine and manifest.

51 Albeit I note, ²²⁸ that Dauid Kimhi conuerteth the future tense into the preterpluperfect tense, & saith; I had deliuered the dominion of the twelue tribes out of the graue, & had redeemed them from death, and had bene the plague of their death, & the destructiom of their graue, if they had beene wise. By wisedome I meane verie repentance, that is; If they had repented, and heard my words. And bicause they should not despaire, by reason of so vnhappie a successe; the prophet speaketh so magnificallie of deliuerance & redemption, and also of plague, death, and abolishing of the graue. Euen as if he had said; Although that they had béene extinct, and vtterlie abolished; yet I had deliuered them. Whereby is gathered, that there is no calamitie of men so great, but that God can either take awaie or mitigate the same. Wherfore we must neuer despaire, but set alwaies before our eies, that it is the propertie of God to redéeme from death, and to be the death and destruction thereof. And if at anie time deliuerance come not, and that death be not taken awaie; God is not in fault thereof: but our owne obstinacie and vnbeléefe, bicause we will not repent.

Paule, ²²⁹ who was most circumspect in perusing the saiengs of the prophets, deriued the argument (wherewith he confirmed the resurrection of the dead) from that same propertie of God, whereby he is pronounced in the scriptures to be the conquerour of death, and redéemer from the graues: bicause it behooueth somtimes, that the properties of God should breake foorth into act. He noteth, that the prophet dooth stir vp vnto repentance the kingdome of the ten tribes, by promising them, that God would be with them; who is so mightie and magnificent a conquerour ouer death. Which exhortation certeinlie would be of no force, if we should desire of God that thing, which indéed would neuer come to passe. And séeing the apostle had affiance, that it would so be; therefore he vseth glorious reioisings against death, saieng: O death, where is thy victorie? O death, where is thy dart, wherewith thou didst pearse all men? It is vnderstood; These things are wrested from thée by Christ.

²³⁰ 52 It must not séeme anie maruell, if Christ be called a plague or destruction: for this must be vnderstood in respect of euill things. And alwaies a new generation must néeds be the corruption of the thing which went before: for when fire is made of wood, the forme and nature of wood must néeds perish; otherwise the fire would not be brought foorth. And as the Philosophers or Logicians doo commonlie affirme; The corrupting of euill things is numbered among good things. And we are woont to saie of a noble and happie emperor; He is a lion, a woolfe, a dragon; he is féerse and terrible: but it is added; Vnto his enimies: whereas otherwise, vnto his citizens he is mercifull, gentle, and courteous. Yea, and in this selfe same prophet, ²³¹ God named himselfe like a beare, a leopard, and a lionesse; but that was toward the wicked and vngodlie: whereas otherwise he is mild and mercifull towards the faithfull. So as God hath tempered for vs a medicine out of the death and resurrection of Christ, whereby we be deliuered, and death perisheth: ²³² in like maner as a wise Physician drinketh vnto the patient of the medicine, wherewith he is reléeued, and the ague or disease extinguished. And, of this wholesome medicine we drinke healthfullie, while as either by reading, or by preaching, there is mention made of the death and resurrection of the Lord, and we with a liuelie faith embrace the same: and also, when we make protestation of our faith by the sealing of baptisme, and receiuing of the Lords supper. For in these holie actions, both the death and resurrection of Christ are celebrated. In the treatise of this place, Paule added; that Death is swallowed vp by victorie; namelie, of Christ.

²³³ 53 And thus much haue we spoken concerning the places of the old testament, of which sort there might be more brought: but these I was minded to produce, and to stand content with them. And I haue the more largelie expounded them, bicause there be some at this daie, which affirme; that in the old testament there is nothing concerning the resurrection of the dead: or if there be anie testimonie there extant, they saie it was not knowne vnto the fathers of those times. Now come I to the testimonies and assertions of the new testament. First we read in the fift of Iohn, ²³⁴ which alreadie I haue oftentimes alledged; They which be in their graues, shall heare the voice of the sonne of God; and they which haue doone well, shall come foorth into the resurrection of life; but they that haue doone euill, into the resurrection of iudgement. ²³⁵ And in the sixt chapter; He that beleeueth in me, hath life euerlasting, and I will raise him vp at the last daie. In the 22. of Matthew, the 12. of Marke, ²³⁶ and the 20. of Luke; I am the God of Abraham, the God of Isaac, and the God of Iacob. But God is not the God of the dead, but of the liuing. And in the 14. chapter of Luke, ²³⁷ when Christ had exhorted them that stood by, that they should be beneficiall vnto the poore, and that they should make feasts vnto them; They haue not wherewithall (saith he) to requite thee againe, but it shalbe restored to thee in the resurrection of the iust.

In Iohn; ²³⁸ He that loueth his soule in this world shall loose it; and he that dooth hate the same, shall preserue it vnto euerlasting life. And vnder the word [Soule,] he vnderstandeth this life of the bodie: wherevnto he that is ouermuch affected, and will not render it for the Gospell sake shall loose the same; bicause in the resurrection it shalbe iudged to perpetuall destruction: But he that shall loose the same, shall receiue it safe vnto eternall life. In the 25. of Matthew; ²³⁹ Before him shalbe gathered all nations. And in the 13. ²⁴⁰ of Marke; And he shall send his angels, and shall gather his elect togither from the foure winds, and from the vttermost parts of the earth, to the vttermost part of heauen. In the 17. of the Acts, ²⁴¹ Paule preached this resurrection to the Atheniens, when there were present with him the Stoiks & Epicures, in the stréete of Mars: who hearing of that doctrine, partlie they laughed it to scorne, & partlie they said; We wil heare thee another time of this matter. And they called him ⟨…⟩, that is, A carrier about of newes, & a setter foorth of strangs gods, & of new doctrine. ²⁴² In the same booke, the 23 chapter, when as Paule stood in the college of the Scribes, Pharisies, and priests, and sawe himselfe to liue in great danger, he cried out; I am a Pharisie, and the sonne of a Pharisie, ²⁴³ and I am iudged of the resurrection of the dead. And againe, in the 24. chapter of the same booke, when he had pleaded his cause before Felix the president, he testified, ²⁴⁴ that both the iust and vniust should rise againe. The verie which thing he rehearseth againe, when he was before Festus, in the presence of king Agrippa, and Bernice his wife.

54 Yea, and Peter in the first epistle, ²⁴⁵ and first chapter, saith; that God, according to the abundance of his mercie, hath begotten vs againe vnto a liuelie hope, by the resurrection of Iesus Christ from the dead. And ye by the power of God are kept through faith vnto saluation, which shall be shewed in the last time. ²⁴⁶ And in the latter epistle, the third chapter, he saith, that In those daies there shall be new heauens, and a new earth. ²⁴⁷ Also Iohn, in his first epistle, and third chapter, writeth; When Christ shall appeere, then we shall be like vnto him. Whereof it is gathered, that séeing Christ hath a bodie, and is risen againe; we also shall rise againe togither with our bodies. ²⁴⁸ In the 20. chapter of the Apocalypse, we read; And I sawe the dead, both great and small, stand in the sight of God, &c. ²⁴⁹ Also in the 21. chapter; And God shall wipe awaie all teares from their eies, and there shall be no more death, ²⁵⁰ &c. In the 22. chapter also; Blessed be they which keepe his commandements, that their power may be in the tree of life. ²⁵¹ Paule in the eight chapter to the Romans; But if his spirit that raised vp Iesus Christ from the dead, dwell in you, he that hath raised Iesus Christ from the dead, will also quicken your mortall bodies, ²⁵² And in the sixt chapter; For if we be planted with him to the similitude of his death, euen so shall we be partakers of his resurrection. ²⁵³ And in the 14. chapter; For we shall all appeere before the tribunall seat of Christ.

²⁵⁴ Vnto the Corinthians, the first epistle and 15. chapter, he intreating purposelie and diligentlie of this question, in such sort confirmeth the resurrection, that of his iudgement and meaning therein, it is not lawfull to doubt: I will not drawe out words from thence, bicause it should be méet to recite the whole chapter. ²⁵⁵ Howbeit, this I will rehearse out of the sixt chapter of the same epistle; Our bodie is not for fornication, but for the Lord, and the Lord for the bodie. And God hath also raised vp the Lord, and shall raise vs vp by his power. And in the latter epistle, ²⁵⁶ the fift chapter, mention is made of our habitation in heauen, Not being made with hands: and that we desire to be clothed vpon, and that while we be in this tabernacle, we sigh, bicause we would not be vnclothed, but be clothed vpon, that mortalitie might be swalowed vp of life. Further it is added, that All we shall appeere before the iudgement seat of Christ, that euerie one may receiue the things which are doone in his bodie, according to that he hath doone, whether it be good or euill. Vnto the Ephesians, ²⁵⁷ the second chapter; When we were dead through sinnes, he quickened vs togither in Christ, and hath raised vs vp togither with him, and made vs to sit in the heauenlie places, ²⁵⁸ &c. Vnto the Philippians, the third chapter; That I may knowe him, and the power of his resurrection, and the fellowship of his afflictions, while I am made conformable vnto his death, if I may by anie meanes attaine to the resurrection of the dead. Vnto the Colossians, ²⁵⁹ the second chapter; Ye being buried togither with him, by baptisme, in whom ye are also raised togither with him, through the faith of the operation of God, which hath raised him vp from the dead. Likewise in the third chapter; ²⁶⁰ Your life is hidden with Christ in God: wherefore when Christ your life shall appeere, then shall you be made manifest with him in glorie. Vnto the Thessalonians, the first epistle, the 4. ²⁶¹ chapter, he admonisheth them, that They should not sorrowe for them that are asleepe, as others doo, which haue no hope: for if we beleeue that Iesus died and rose againe, euen so God will bring with him those which sleepe in Iesus. And strait after; ²⁶² For the Lord himselfe shall descend from heauen, with a shout, and with the voice of an archangell, and with the trumpet of God, and the dead in Christ shall rise first. Vnto the Hebrues, the second chapter; ²⁶³ That by death he might abolish him, who had power ouer death. In the same epistle, the eleuenth chapter: ²⁶⁴ when Abraham at the commandment of God would haue sacrificed his sonne Isaac, of whom he had the promise of posteritie; he considered with him selfe, that God was able euen to raise him vp from the dead, from whence also he reduced him, to be a figure of the resurrection. Iude, ²⁶⁵ in his epistle, bringeth in Enoch for a testimonie, who was the seuenth from Adam, and said; ²⁶⁶ Behold, the Lord commeth in thousands of his saints, to giue iudgement against all men, and to reprooue all the wicked. And soone after; Looking for the mercie of our Lord Iesus Christ, vnto eternall life. Let it be sufficient, that we haue brought these things out of the new testament: vnto the which adde the article of the apostles Créed, wherin we confesse our selues to beléeue the resurrection of the flesh. Further, all those places, wherein Christ is said, that he shall be iudge of the quicke and the dead, haue relation vnto this.

55 Now that we haue séene the signification of the word, and also the definition; and haue sought, whether this resurrection may be plainlie set foorth by naturall reasons; and further, haue brought testimonies, ²⁶⁷ as well of the old as new scriptures: now it foloweth, that we speake somewhat of the causes thereof. It is the effect of faith, and it followeth iustification. Whervpon it is said in the sixt chapter of Iohn; He that beleeueth in me, hath life euerlasting, and I will raise him vp at the last daie. So as God, by his power, is the efficient cause thereof. For which cause Christ said vnto the Saduces; ²⁶⁸ Yee erre being ignorant of the scriptures, and of the power of God. And not onelie God the father himselfe, but also the holie Ghost is cause of the resurrection. For (as we haue alreadie said) it is written in the epistle to the Romans; If the spirit of him, ²⁶⁹ which hath raised vp Christ from the dead, dwell in you, &c. Yea moreouer, the sonne himselfe, which is Christ Iesus, is a cause of this resurrection: for in the Gospell of Iohn he said; ²⁷⁰ I will raise him vp at the last daie. And againe; Euen as the father raiseth vp and quickeneth, ²⁷¹ euen so also the sonne quickeneth, &c, Further; ²⁷² They which be in the graues, shall heare the voice of the sonne of God, and shall come foorth, ²⁷³ &c. In the eleuenth of Iohn; I am the resurrection and the life. Moreouer, there is an argument taken hereof; that Christ, by his death tooke awaie sinne, which was the cause of death. Verelie no man doubteth, but that the cause being remooued, the effect is taken awaie. In the first to the Corinthians, ²⁷⁴ the 15. chapter; In Adam all men are dead, in Christ all men shall be reuiued: & as by one man came death, so by one man came the resurrection from the dead.

The finall cause of resurrection is assigned to be, ²⁷⁵ That the whole and entire man should be iudged at the tribunall seate of God, and should receiue rewards or punishments, according as he hath behaued himselfe. But the angels, although they shall be ministers of the resurrection, yet can they be no causes. Among the causes of the resurrection to come, the resurrection also of Christ is numbered: for Paule, in the first to the Corinthians, ²⁷⁶ the 15. chapter, saith; If the dead rise not againe, neither is Christ risen againe: and if Christ be not risen, our preaching is in vaine. But we may argue on the other side; Christ rose againe; Therefore we also shall rise againe. So then, the resurrection of Christ séemeth to be the cause of our resurrection; which indéed is to be granted: but yet not so, as that verie action, wherein Christ was raised vp, and which is now past, is the efficient cause that performeth or dooth anie thing, which should bring foorth our resurrection: but bicause the diuine power and might, which is in Christ, séeing he is God, is reteined still, euen as he raised him vp from the dead, so will he also quicken vs in due time. This we sée come to passe in humane things. ²⁷⁷ For he that is a white man, begetteth also a white sonne: not that the colour it selfe can procreate, but that those beginnings or causes, which wrought the begetter to be white, do make him also white, which is begotten by him. Euen so our resurrection shall not be vnlike to the resurrection of Christ. Further this must be noted, that the diuine actions, and heauenlie benefits, which are imploied vpon men, be (as Damascenus saith) deriued vnto vs by the flesh of Christ, which now should be none at all, vnlesse he had béene raised from the dead. Wherefore by this meanes, the resurrection of Christ may be also called ours: bicause without that, we might not haue obteined ours. Againe, if we should like philosophers followe Plato, adiecting vnto the foure kinds of causes an Idea [or paterne,] we might saie, that the resurrection of Christ was the exemplar cause of our resurrection. The finall cause of resurrection is assigned to be, that The whole and entire man should be iudged at the tribunall seate of God, and should receiue rewards or punishments, according as he behaued himselfe. And thus much of the causes.

56 It followeth, that we should speake of the properties and conditions of the bodies, ²⁷⁸ which shall be raised vp. The Schoolemen called them indowments or qualities: neither can I disallow of those, which they haue reckoned; bicause I perceiue them to be gathered out of the holie scriptures. Howbeit, I thinke not that all the properties were gathered by them; neither yet may it be: for in this life we cannot haue experience of the glorie of the saints; but we shall then perfectlie and absolutelie knowe it, when we shall come vnto it. ²⁷⁹ The first condition that commeth to my remembrance of the blessed, is immortalitie. And assuredlie, in the diuine scriptures, so often as there is mention of the life to come; the same is said to be eternall, as being that, which shall haue no end. Paule saith; This mortall must put on haue immortalitie, ²⁸⁰ and this corruptible bodie must put on incorruption. And séeing the punishments & rewards, which shall be rendered, according to the nature of works, be sempiternall; the subiect or nature, which shall be giuen them, must néeds be immortall also. Furthermore, séeing it is no doubt, but that Christ destroied sinne and death; it remaineth, that the life of the saints should be immortall. And in the sixt chapter to the Romans it is written; ²⁸¹ Christ rising againe from the dead dieth no more; neither shall death haue anie more power ouer him. Besides, in the first to the Corinthians, the 15. chapter; ²⁸² Flesh and bloud shall not inherit the kingdome of God. Yet must not these things be taken for the verie nature and substance of flesh and bloud: f⟨…⟩ they, which shall rise againe, shall be wholie indued with these things. But the apostle hath respect vnto corruption, vnto the which flesh and bloud in this life are subiect: wherfore he added; ²⁸³ And corruption shall not inherit incorruption.

57 Vpon this propertie followeth an other; namelie, that after resurrection there shalbe no néed, either of meat, drinke, or of women: séeing men (as Christ taught) shalbe like vnto angels. ²⁸⁴ Wherefore, the Mahometists, and the Saracens are herein shamefullie deceiued; who beléeue, that after the resurrection, the blessed sort shall haue ministred vnto them abundance of meat, store of drinke, and a plentifull vse of women: for so hath their Alcoran taught. ²⁸⁵ Yet hath Auicenna in his Metaphysicks, not vnwiselie interpreted this, and saith; that Those spéeches are metaphoricall, bicause (as he thinketh) the honest pleasures of the life to come might not be expressed, (especiallie vnto ignorant men) otherwise than in termes of the vulgar delights, which be receiued in this world. These things I said were not vnwiselie brought, bicause euen in the holie scriptures are found such allegories or translations. For we read in the twelfe of Luke; ²⁸⁶ Blessed be those seruants, which the Lord shall find waking, for he will gird himselfe about, and passing by, will minister vnto them. And in the 22. chapter of the same euangelist, ²⁸⁷ it is written; I appoint vnto you a kingdome, euen as my father hath appointed vnto me, that ye should eate and drinke at my table in my kingdome. Yea, and among our most ancient fathers, there were verie manie, which thought, that Christ, at his latter comming, shuld reigne togither with his saints for the space of a thousand yéeres, in singular delights, and great pleasure. ²⁸⁸ These men be called by the Graecians, ⟨…⟩, of the Latines Millenarij; ²⁸⁹ of whom Augustine spake at large in his second booke De ciuitate Dei, and 20. chapter. Hereby they first tooke an occasion of error; bicause Christ did eat and drinke togither with his apostles, after his resurrection; secondlie, bicause the prophets doo ofttimes make mention of these things, when they prophesie of the last times. Moreouer, vnto this purpose they wrested a place out of the 20. chapter of the Apocalypse: ²⁹⁰ where there is mention made of those thousand yéeres. To confute this error of theirs: first we saie, that Christ, ²⁹¹ with his apostles, did eat and drinke, to the intent he might leaue a most testified truth of his humane nature, and not to serue necessitie. For he had an vncorruptible bodie, which was neither troubled with hunger, nor thirst. Wherefore the meat and drinke which he vsed, turned not into the substance and quantitie of his bodie; but they departed, and were resolued into their first matter. Whereby it may be vnderstood, that there were certeine things, which Christ did after his resurrection, to testifie the truth of his humane bodie; and some other, for the setting foorth of his glorie.

²⁹² Tokens of his glorie were these; that he vanished awaie vpon the sudden, when he was séene, and was suddenlie present with his apostles; that he came in vnto them, when the doores were shut; ²⁹³ and at the last, in that he ascended vp into heauen. But on the other side, he shewed himselfe still to be verie man, when he offered himselfe to be séene and handled, ²⁹⁴ when he did eat and drinke togither with his apostles, when he ascending vp into heauen, ²⁹⁵ was visiblie separated from them. And whereas the holie scriptures, as well in the prophets, as in the euangelists, make mention of meat and drinke: that (as we haue declared) is doone by an allegorie, and by metaphors and similitudes well inough applied vnto teaching. This we may shew by a testimonie of the booke of Prouerbs, ²⁹⁶ where wisedome is described, which mingled hir wine, and prepared hir table. Which things can not be agreable vnto wisedome, whose nature is spirituall, and sticketh in the minds of men: but vnder the name of meat and drinke, we vnderstand the knowledge of God, the feruent loue of heauenlie things, and the ioie that floweth out of the presence of God. These things (I saie) shall vnto the elect be like most delicate meat and drinke.

And therefore, when as Marie sat at the Lords féet, and was maruellouslie refreshed with his doctrine; she was defended by Christ himselfe, ²⁹⁷ when she was accused by Martha, in respect that she intermitted hir busines of preparing things necessarie to liuelood: for he said; Marie hath chosen the better part, which shall not be taken from hir. Touching the place of the Apocalypse, ²⁹⁸ we must vnderstand, that the resurrection, whereby the saints shall reigne with Christ a thousand yéeres; is not that, whereof we now intreat: but it is the regeneration, whereby we are iustified. And therefore it is there in expresse words added; And this is the first resurrection. Neither dooth the thousand yéeres note anie other time, than that, wherein we now remaine vnder the protection of Christ in his kingdome, which is the church. Neither is it anie doubt, but that the certeine and prescribed number is there put for an infinit number. So as those things belong not to the latter co~ming of Christ, but vnto the former. Which if those ancient fathers had considered, they had not so fallen into error. Wherefore, in that mortall life, there shall néed neither bodilie food, neither yet procreation of children: for these things serue vnto mortall life, but the other shall be immortall. And bicause there is nothing diminished of the substance of bodies, there shall be no néed of that renewing which is made by meat and drinke. And bicause also none shall die, others shall not be substitute in their place by new procreation.

58 An other condition or qualitie they haue called light, and splendent brightnes: ²⁹⁹ whereof Paule to the Philippians saith; God will make our base bodie like to his glorious bodie. And a shew of this condition did Christ make, ³⁰⁰ when he was transformed, where his face did shine like vnto the sunne. And in Matthew it is written; ³⁰¹ The iust shall shine in the sight of God like vnto the sunne. ³⁰² Neither did Daniel passe ouer this brightnesse or clearenesse, as we haue alreadie heard. ³⁰³ And Paule, in the first to the Corinthians, the 15. chap. saith; Now it is sowen in ignominie, then it shall rise againe in glorie. Moreouer, they thinke that this brightnesse must be deriued vnto the bodies of the blessed, from the soules, which shall sée God: not as in a darke spéech, or in a glasse; but shall sée him indéed as he is: by which sight they shall receiue so great ioie and gladnesse, as it shall flowe from thence to their bodie. Neither is it vnknowen to anie, that the mind and the spirit dooth exhilerat the countenance, and make the bodie chearefull. Besides this, ³⁰⁴ there is put an agilitie in the bodies of the blessed: for the bodie and members shalbe wholie subiected vnto the soule, so as it shall neither contend nor striue against it. Wherof Paule said; ³⁰⁵ It is now sowen in feeblenes, but then it shall rise in power. Therefore in the booke of Wisdome, ³⁰⁶ the third chapter, it is read of the saints, that as sparkes they shall runne through the réeds or stubble.

³⁰⁷ And Paule vnto the Thessalonians saith; We that shalbe found aliue, and the dead that be raised, shalbe caught vp to meet with Christ in the aire. This no doubt will be a great reioising, and nimble motion of our bodies, that we shall ascend vnto Christ through the aire. In this abilitie the bodie of Christ excelled, séeing it walked vpon the waters, and gaue power vnto Peter to doo she like: and séeing Christ himselfe was taken vp out of the earth into heauen. And héerein it consisteth, that the soule shall perfectlie gouerne the bodie, so as the weight and burden of the flesh shalbe no hinderance vnto it. This propertie in verie déed belongeth vnto locall motion. ³⁰⁸ Wherfore it is a woonder, that the Vbiquists admit this qualitie to be in the bodies of the blessed, (as they write in their bookes;) and yet doo affirme heauen to be euerie where: so that they will not attribute places certeine to the bodie of Christ, and to our bodies, when we shalbe blessed; as though locall motion may be without a place.

59 Ouer this, vnto the saints after resurrection, ³⁰⁹ there is appointed an impassibilitie: for they shall not be corrupted nor diminished with anie passions, sorrowes, or diseases. Wherefore the apostle wrote; It is now sowen in corruption, but it shall rise againe in vncorruption. ³¹⁰ Of affections and passions in bodies, we must not iudge all after one sort: for some be hurtfull, which doo waste and diminish the bodie, yea and finallie doo consume the same. Such are hunger, thirst, sicknesse, sorrowe, and others of this kind: from these affections the saints shalbe deliuered. But there be other passions, which doo rather helpe nature, and make it perfect; than hurt or impaire it: such are the féelings of the senses. The eie is not hurt, ³¹¹ when it is affected with beautifull colours; neither the hearing with harmonie and tunes well composed; neither is the smelling harmed by good odours. So as our bodies shall not be depriued of these passions, when after resurrection they shall be in the euerlasting mansion. ³¹² They ad, that there shalbe a subtilitie; which must not so be vnderstood, as though the bodies of them that rise againe should be conuerted into spirit, & that it should be airie or elementall, or like vnto the wind, so as they may penetrate all things: but I referre this subtilitie vnto the exquisit, subtill, and sharpe vnderstanding of the senses: as also vnto the affects, which doo followe the bodie, and which shall not be grosse and full of impediments; neither shall they trouble the mind.

And to this purpose might be bent that saieng of Paule; It is sowen a naturall bodie, ³¹³ but it shall rise againe a spirituall bodie. By which words he ment not, that the bodie should be transformed into a spirit; but he taught, that the humane bodie (sauing the nature thereof) should, as much as may be, drawe vnto the propertie of a spirit, as touching knowledge and affects. These notable properties haue the schoolemen gathered, being confirmed by the holie scriptures. And yet haue they not declared all: ³¹⁴ for saith Paule to the Corinthians; The eie hath not seene, nor the eare hath not heard those things, which God hath prepared for them that loue him. ³¹⁵ Neither must we leaue vntouched, that neither the holie scriptures, nor fathers, nor schoolemen, in anie place, haue attributed, either vnto the flesh of Christ being risen, or to other saints, the gift of vbiquitie, or prerogatiue of no certeine place. Wherefore it is to be maruelled at, that this deuise so pleased certeine men of our age: yea and the schoolemen especiallie. Thomas Aquinas said, that it is héerby gathered; that bicause the conditions of blessed bodies doo atteine vnto heauenlie properties, their habitation after this life is in the heauens; yea aboue the heauens.

Furthermore, they dispute concerning the age of them that shall rise againe; and they affirme that the same shalbe of full growing, of ma⟨…⟩s state, ripe and strong. And héerevnto they wrest that, which is read in the epistle to the Ephesians; Till we meet togither in the vnitie of faith, ³¹⁶ and acknowledging of the sonne of God, vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ. But (by their leaue) the words of the apostle haue no relation to this purpose: for he intreated not there of the fashioning again of bodies, but of the instauration of soules, as the words going before doo most plainelie declare. But as concerning a perfect age of them that rise againe, I doo not disagrée with them: but yet [I affirme the same] after another sort. When God created the first men, he made them not either infants, or créeples, or else vnperfect, or deformed. And séeing the resurrection is a certeine new creation or forming againe, it is méet that it should be like the first. So that, as those things, which GOD created, were verie good; that is, perfect in their kind: euen so shall the bodies, which by his power shall be repaired in the resurrection, be perfect of nature.

³¹⁷ 60 But what shall we affirme of the properties and conditions of the wicked, when they shall rise againe, as concerning their bodie? In verie déed they shall haue immortalitie, but other qualities of the godlie they shall not obteine. Naie rather, they shall be deformed with contrarie and plaine opposite qualities. They shall be altogither destitute of light and cléerenesse: ³¹⁸ for as Christ taught; They shall be commanded to be cast into the vttermost darknesse. Neither shall they be without sufferings: for they shalbe vexed with vnmeasurable torments and gréefs. ³¹⁹ There (saith the Lord) shall be weeping and gnashing of teeth, their woorme shall not die, and their fire shall not be extinguished. Chéerfull also and nimble shall they not be, bicause they shall be cast bound hand and foot into hell-fire. Neither (for the cause, which we haue now alledged) shall subtilitie happen vnto them; forsomuch as they shall liue in teares and wéeping, in most grosse affects, and in vehement desires: euen as it is gathered by the euangelicall narration of the rich man & Lazarus. ³²⁰ Howbeit, among those things that I haue spoken, this of ours must chéeflie be remembered: to wit, ³²¹ that through this diuersitie of qualities and co~ditions, the subiect, that is, the substance of our bodies is not to be altered: for in anie wise the same bodie and the same flesh is to be raised vp.

³²² Neither must we giue eare to Origin, which thinketh; that onelie the bodie shall be restored, but not the flesh. We must rather beléeue Christ, which said, after he was risen from the dead; ³²³ Feele and see, for a spirit hath no flesh and bones, as ye see me haue. And if the same bodie shall rise againe, the same flesh and members shall also be restored. A place also shall be appointed for them: for these things cannot consist without a place. But that the subiect shall be all one, Paule plainlie prooued, when he said vnto the Corinthians; ³²⁴ This corruptible must put on incorruption, and this mortall must put on immortalitie. The pronounce demonstratiue [This] dooth plainlie declare the substance and verie humane nature of a bodie. Yea, but thou tellest me, ³²⁵ that the same apostle, in the sixt chapter of the same epistle saith; Meats are ordeined for the bellie, and the bellie for meats; but GOD shall destroie both it and them. It is also said, that The blessed shalbe as the angels: ³²⁶ so as they shall neither marrie wiues, nor the women shall be married. To what purpose shall varietie of sex be in the blessed, which rise againe; to what vse, or to what end? We answer, that indéed God, in the euerlasting felicitie, will take awaie from them that be raised vp, the vse and action of these parts: but not the substance and nature of them.

And being demanded why the things themselues shall remaine still, ³²⁷ the vse and action being taken awaie: we answer, that therfore they shall remaine, bicause they belong to the wholenesse and perfection of an humane bodie. For if all these things should be taken awaie, what part thereof would be remaining? First, the throte should be plucked out, the stomach, and all the bowels, whereby dregs haue their passage, and flowing humors are distilled. Further, it is méet, that those parts, which we haue rightlie vsed, while we liued here, should be benefited with reward togither with vs. And séeing blessed men did honestlie and temperatelie vse their throte, their taste, and their bellie, and chastlie kept their inferiour parts; why should they not receiue these parts, that they may be crowned togither with them?

61 Neither is it a firme consequent; The vse of certeine parts and members is taken awaie; Therefore they themselues also must be taken awaie. It dooth not so come to passe in nature: An old barren woman, ³²⁸ which can no more bring foorth children, or giue sucke, is not therefore depriued of hir paps; nor yet of those parts, which serued for procreation. Yea, and a valiant and noble emperour, which hath doone manie woorthie acts in battell, when he dieth, hath his armor, which sometimes he ware, fastened about his toombe; although he is not to vse the same anie more afterward. And the ships, which somtimes bare awaie the victorie vpon the sea, albeit that men cannot vse them anie more; yet doo they drawe them vp into docks, and will haue them preserued there, for a perpetuall memorie of the things that were doone. Yea and Christ himselfe also being risen from the dead, brought againe with him the skars of his wounds: and said vnto Thomas, which doubted; ³²⁹ Put thy fingers here into my side, and into the holes of the nailes, and be not vnbeleeuing, but faithfull. The wounds had alreadie performed their part, for by them mankind was redéemed; and yet had he them after he was risen from the dead; to the intent it might be perceiued, that it was the verie same bodie, which had suffered before. ³³⁰ Elias also and Moses, when they had fasted by the space of fortie daies, had not in vaine their mouth, throte, and bellie; when as neuerthelesse they vsed not them a long time.

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

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

And when he denieth that the flesh shall returne, he abuseth the words of Paule, wherein he saith; ³³¹ that They which be in the flesh cannot please God. For the apostle, [By flesh] meant not in that place substance and nature: but corruption, viciousnesse, and lewdnesse. Euen as in the booke of Genesis, GOD said; ³³² My spirit shall not rest vpon these men, bicause they be flesh. And by Paule it is written; ³³³ But ye be not in the flesh, but in the spirit, if the spirit of Christ dwell in you. Wherefore Origin iudged, that the bodie of them that rise againe, shall be Homogenium; that is, of one and the same nature. Now (saith he) we sée with eies, we heare with eares, and we go with féet: but then we shall sée, heare, and go with that whole bodie. He moreouer abuseth the words of the same Paule vnto the Philippians, when he said of Iesus Christ, ⟨…⟩, that is; ³³⁴ He shall transfigure the bodie of our humilitie. For this he also vnderstandeth to be spoken of the nature & substance of our bodie; whereas it respecteth onelie the changing of qualities and conditions. For the Gréeke word ⟨…⟩, from whence that verbe is deriued, belongeth to the predicament of qualitie: and so doth ⟨…⟩, which signifieth, Forme or Shape, whereof is deriued ⟨…⟩, that is to saie, Conformed. These things if Origin had weied, he had not so foulie fallen, as to saie, that the bodies of them that rise againe, shall be airie or elementall, so as they should not be subiect, either to séeing, or féeling; but shall be inuisible, and vnpalpable. Yet did he leaue them a place: for he said, that they should not be remooued, according to the varietie of places: where in the meane time, they which confesse, that flesh and bones shall be restored againe vnto vs, doo take awaie place from them.

But I returne to Origin, who teacheth, that indéed the bodies shall rise againe, but not the flesh. But these are distinguished, ³³⁵ as the generall and the speciall kind: for euerie flesh is a bodie, but euerie bodie is not flesh. For flesh is that whith consisteth of bloud, and veines, and skin, and also of bones and sinews. But of bodies, some be airie or elementall; such as Plato assigned to certeine spirits, & vnto our soules, wherein, as in a certeine chariot, they should be caried, and ioined to the outward bodie, which is the more grosse and more earthie. And those bodies, which he imagined to be on this sort, might not be either felt or perceiued. There be also other bodies, which may both be séene, and felt; when as yet they be no flesh: as is a wall, and wood, which be sensible bodies, and yet no flesh. So as the bodie, which is the generall word, is drawen by the flesh into a speciall kind. Which is prooued by the words of Paule vnto the Colossians, ³³⁶ who saith; When ye were strangers from Christ, and enimies by cogitation in euil works, hath he yet now reconciled in the bodie of his flesh, ³³⁷ through death. And in the same epistle; With circumcision made without hands, by putting off the bodie of flesh, subiect to sinne. This was the opinion of Origin, out of the booke ⟨…⟩, as Ierom reporteth in his epistle against Iohn bishop of Ierusalem.

³³⁸ 63 He greatlie erred in manie things concerning this matter. First, he fondlie reasoneth of that séed-store of dead men, remaining after death in the ashes of them that be departed. For what néed is it to appoint an originall of the resurrection in the matter of our bodie? The action of raising vp from the dead, is all wholie in God: neither are there anie powers of the bodie, whereby it should spring vp againe. And to note this by the waie: ³³⁹ some of the ancient fathers must be read verie circumspectlie; bicause they séeme to attribute vnto the Eucharist, that which Origin hath assigned to reason, and to a power ingraffed in the bodies, which is not extinguished in them that be dead. Of this matter did Irenaeus in his 4. ³⁴⁰ booke, and Iustinus in his apologie vnto Antonius the emperor write, and said that our bodies, when they haue receiued the Eucharist, ³⁴¹ are no more mortall, bicause that sacrament is become vnto our bodies a preseruer vnto life euerlasting. If these things should properlie & absolutelie be vnderstood, as they séeme to be at the first sight (as though they should teach, that the bodie and bloud of Christ passeth into the true nourishment of bodies, and so in them to be the beginning of the resurrection) the opinion would be verie absurd.

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

64 Herein moreouer Origin erred, ³⁴² in iudging that the bodie, which he acknowledgeth in the resurrection, shall be of one and the same nature: so as the whole shall sée, the whole shall heare, and the whole shall go; as though it shall not haue eies, eares, and féet, distinct one from another. Furthermore, ³⁴³ Christ in his transfiguration, when he gaue to his apostles a patterne of blessed bodies, was not so changed, as that he went into a round figure, as be the bodies of the sunne, moone, and starres. His face remained seuerall from the rest of his parts: for the euangelist writeth, ³⁴⁴ that His face did shine like the sunne. Furthermore, when as after his resurrection he did eat and drinke togither with them, I iudge he did it with his téeth, mouth, throte, and bellie; not with his féet, or the skull of his head. Also he talked with them, and that no doubt with his toong and mouth; not with his knées and legs. Besides, it is said in plaine termes, ³⁴⁵ that he shewed his side that was piersed vpon the crosse; wherefore he had the same distinguished from the other parts of his bodie. So as these members were either members in verie déed, or else counterfeit members and delusions. If they were verie members, let these men agrée, that bodies with their seuerall members, shall be restored in the resurrection. But if they were delusions and counterfeit things, the truth of the resurrection is ill prooued by a lie.

But they will saie, that these were certeine prerogatiues belonging vnto Christ; bicause he was not, as we be, conceiued of mans séed; but by the helpe of the holie Ghost was fashioned in the virgins wombe. Howbeit, for my part, I take the resurrection of Christ to be the image and similitude of our resurrection: so that if to him were restored his owne proper parts, they shall also be restored vnto vs. But they adde, that these things were doon of the Lord, with his apostles by a certeine dispensatio~; when he was raised vp from death vnto life: otherwise he shewed the condition of his bodie to be airie and spirituall, ³⁴⁶ when as he so delt wish his apostles as they knew him not; and vanished not out of their sight, in such sort as he became inuisible: as also, when he entred in vnto them, the doores being shut. But the apostles knew him not, in respect that he himselfe was inuisible, or that he wanted flesh and hands: but because (as saith the euangelist) their eies were holden, ³⁴⁷ that they should not know him. Wherefore, when as they knew him afterward, he writeth, that their eies were opened; to the intent we should knowe their eies to be letted, and no diuersitie to be in the bodie of the Lord. Further, he withdrew himselfe vpon the sudden from their eies, neither did they sée him anie more; bicause their eies were let, that they should not perceiue his departing.

³⁴⁸ Apollonius Tyanaeus, when he was in the councell before Domitian, was suddenlie taken from among them, neither did he appéere anie more: not that his bodie was made inuisible, or vanished into aire; but bicause the eies of them that were present, were held by the coniuring of diuels, that they could not sée him while he was yet present, or when he went awaie. Therefore that which was doone by diuelish sorceries, about the bodie of a prophane man, shall we denie vnto the bodie of Christ, in whom was present the perfect Godhead? ³⁴⁹ Also, the argument as touching the doores is weake: for it might be that he came in vnto the apostles, by the house top, or in at the windowes, when as the gates were lockt. And perhaps at his comming, the doores gaue place, and made passage for him. But what néedeth much speach? ³⁵⁰ Ezechiel making mention of the resurrection of the dead, speketh nothing of an airie or elementall bodie, but he saith that the bones came vnto bones, and euerie one to his owne ioint; that they were iointed togither with sinewes, couered with flesh, and skinne put therevpon; and that at the last, they stood vpright vpon their féete. And so the prophet describeth bodies, euen as he knew that it would come to passe at the resurrection. And Iob saith; ³⁵¹ In my flesh I shall see God, with these eies of mine, neither shall I be another, but as touching substance, the verie same that I now am. These things are so manifest, as they haue no néed to be explained.

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

Verelie the grounds of nature are not to be new made, except it be when they withstand the word of God. But these things which I haue declared, are not repugnant therevnto. Séeing then they cannot shew it to be otherwise had in the holie scriptures, let them cease without them to obtrude vnto vs articles of faith, ³⁵³ which are not lawfull to be coined without the word of God. But we will followe the teaching of the holie scriptures, which wheresoeuer they speake of the bodie of Christ, doo euerie where attribute a place vnto him: sometime saieng, that he was in Galile: otherwhile at Ierusalem: ³⁵⁴ now and then in Bethania, or in the temple, or in the house of Simon. And they so assigne him a certeine place, as they may exclude him from an other: for he himselfe saith, ³⁵⁵ when he went to raise vp Lazarus; He is dead, & I am glad that I was not there. Whereby he testifieth himselfe to be so in the waie, ³⁵⁶ as he was not at that time in Bethania. And the angell (to the intent he might shew him to be departed out of the sepulchre) said vnto the women; He is risen, he is not here. ³⁵⁷ Thus he so went from thence, as he was not there present. After this maner dooth Christ speake, and the angell testifie. So as the humane nature of Christ was comprehended in a place, and was no where else.

But they will saie; ³⁵⁸ When we aske the ⟨…⟩estion concerning power, thou answerest vs as touching the fact. Herevnto saie I, that that power, which is not shewed to haue at anie time broke out into act, is no hindrance to anie purpose. Againe, I returne to the first demand, and I require, that they will shew me by the word of God, how this can be; namelie, that a humane bodie is without place, and that it is togither in diuerse places: but séeing they can not doo this, let them cease to affirme, and to set it foorth as a thing necessarie to be beléeued. I know they will saie, that it is written and affirmed by Christ, as touching the wine and bread of the supper; ³⁵⁹ This is my bodie, and this is my bloud. But these words are farre otherwise vnderstood, and expounded by the wiser sort, than they vnderstand them: wherefore, a firme and certeine argument is not taken from a place diuerslie expounded. And this perhaps also they will obiect; ³⁶⁰ There is nothing vnpossible vnto God. I knowe that so it is written: howbeit, that sentence must not be admitted without all exception. ³⁶¹ For Paule excepted, when he said; that God is so true, as he cannot denie himselfe. And the fathers excepted manie other things. And it is commonlie said in the schooles; that Whatsoeuer things doo include contradiction among themselues, cannot be doone by God. Furthermore, ³⁶² the Heretiks abused that saieng, who being reprooued by the Catholiks, that they affirmed absurd and vnpossible things; answered, that With God all things are possible. Paulus Samosatenus, which denied the distinction of persons, and affirmed the father to be the same that is the sonne: and being vrged by vs, that it is vnpossible that anie should beget himselfe, granted the same to be vnpossible, as touching vs, but that with God althings may be.

³⁶³ 66 But I retire my selfe to the scripture, which acknowledgeth so great a coniunction betwéene a place and a bodie comprehended therein; as the place being taken awaie, it vtterlie forbiddeth the thing placed, to be; which reason would not be firme, but altogither féeble, if it were lawfull for a bodie to be without a place: for it might not be prooued, that it hath no being, if the place be vtterlie taken awaie. In Iob, the seuenth chapter, ³⁶⁴ when as the prophet would shew, that man after death hath no being, saith; His place shall not knowe him: that is to saie; He shall not be. ³⁶⁵ And in the 20. chapter it is written of the taking awaie of the wicked out of life; The place shall not behold him: that is to saie, He shall not be. ³⁶⁶ And Dauid, in the 37. psalme, expressed the same more plainlie, saieng; Yet a little while, and the wicked shall not be: thou shalt seeke his place, and he shall not be found. Thus therefore dooth the scripture speake. Wherevpon Augustine, whom these men with so great impudencie refuse, is not to be accused, when he wrote concerning bodies; that If they be no where, they be not at all. For he did not learne that forme of speaking onelie of Aristotle, or of naturall philosophie; but of the phrases of the holie scripture.

³⁶⁷ Neither is there anie reason, whie these men should imagine, that these saiengs belong onelie vnto this life, and to the present state we be in; séeing places doo also perteine vnto the euerlasting felicitie, in the kingdome of God. For Christ said to his disciples, ³⁶⁸ when he aduertised them of his departure; I go to prepare a place for you. And againe; I will that where I am, there my minister should be. And in the Apocalypse we are taught; ³⁶⁹ that The companie of the elect doo followe the lambe whither soeuer he shall go. But locall motion cannot be without place. And that one bodie cannot be in manie places at one time, the fathers did so well know, ³⁷⁰ as they would not attribute that vnto angels. Yea and they prooued therby, that the holie Ghost is God, bicause he was togither at one time in manie places, which (as they declare) cannot agrée to anie creature. And to this opinion did Basil, in his tretise De spiritu sancto, Didymus, Cyrillus, Theodoretus, and manie others condescend. But the scripture dooth confesse the verie same of the bodie of Christ: for Peter, in the Acts said, ³⁷¹ that Heauen must conteine him, so long as, or vntill all things be restored. There is a great efficacie, and a great weight of signification in the aduerbe of time [Vntill] or [So long as.] For it is shewed, that the bodie of Christ shall so be in heauen, as in the meane time his presence shalbe excluded from our places. There might perhaps be other things brought; but these I iudge sufficient for prouing of these properties in the bodies of them that rise againe; whereof I haue hitherto treated.

67 Now lastlie we must confute those arguments, which were obiected at the beginning; as though they should make against the resurrection of the dead. First it was said, that by the iudgment of Porphyrius, soules, for obteining of the chéefe felicitie (which consisteth in the knowledge of diuine things) should eschew all bodies; bicause those trouble and let the mind, that it cannot applie it selfe vnto heauenlie things. Yea and he séemeth for this cause to haue forsaken Plato, who affirmed a returne of soules to their former bodies. Héere we answer, that this Philosopher had respect to humane bodies: not as they were instituted at the beginning; but as they be now infected and corrupted. And indéed, so good is God, as at the beginning he gaue nothing vnto men that was euill, or that might hinder felicitie; He sawe althings that he had made, and they were verie good. ³⁷² And it is a ridiculous deuise (I will not saie a wicked) to affirme ⟨…⟩, to be said as it were ⟨…⟩, that is, a bodie as it were a sepulchre; bicause it is as it were the sepulchre of our soules. ³⁷³ GOD made the nature of man to be bodilie, bicause it might be holpen by the bodie; not to receiue detriment thereby. This if it did afterward in some part procure, it must not be ascribed vnto God; but vnto sinne. Neither yet in the meane time is it altogither vnprofitable, while we be conuersant in these calamities, if a man by faith vse the same well. Wherevnto adde, that it shall be restored vnto vs so corrected and amended in the blessed resurrection, and so furnished with excellent conditions and qualities; as it shall not diminish the desired felicitie, but it shall rather augment the same.

There was an other argument; namelie, that after death the parts of our bodie are so resolued into elements, from whence it is taken, and so mingled with them; as thence foorth it can be no more disseuered and brought foorth. But this is to iudge ouer meanlie and baselie of the power of God, when we will not attribute as much vnto him; as we grant vnto the indeuours of men in this life. ³⁷⁴ If water be mingled with wine, there be such men, as can disseuer the one from the other againe. Further, goldsmiths and finers of mettalles can resolue into their parts, those lumps, which are mixed togither of gold, siluer, brasse, and stéele. Neither dooth there want such, as can of euerie drie and hard thing presse out oile, or liquid fatnesse. And shall not God (who is declared to be omnipotent, and could create the world of nothing) be able to drawe humane bodies out of the ashes againe? And therefore it is written in the Apocalypse, the twentie chapter; ³⁷⁵ And the sea gaue vp hir dead, which were in hir; and death and hell deliuered vp the dead, which were in them, &c.

68 But it may be (saie they) that humane flesh should be deuoured either of fishes, or of birds, the which afterward may become the food of men, and be conuerted into the flesh of another man. ³⁷⁶ Herevnto we answer, that certeinlie the dust and ashes are raised vp, not as they were the substances of fishes or of birds; but as they were of a man first co~sumed by them. Neither shall the latter man (which fed of those fishes and birds, and turned them into his owne flesh) be raised vp with the augmentation or matter of the other man, which went before him. The verie which answer may be made concerning the Anthropophagi. ³⁷⁷ And that the matter may be the more plainelie knowne; we must vnderstand, that in the nature of things, there is no néed about the kéeping still of the substance of one and the selfe-same bodie, that all things, which were in it, should perpetuallie remaine in the same. For the matter of our bodie dooth continuallie shed and fall awaie; the heares and nailes doo shed, and are clipped; manie things flowe out by the mouth, by the nostrils, and by other excrementall parts: further, the naturall heate dooth alwaie spend the vitall moisture; and the substance, which floweth out, is repaired againe by new eating and drinking: and this is doone euerie houre, and yet doo not the bodies cease to be the same in number. Which also we sée come to passe in trées, ³⁷⁸ whose fruits are gathered, whose leaues fall, and whose branches are each yéere shred; when as yet the same trées doo remaine verie long the same in number. So that if the whole matter togither should be taken awaie, that vnitie might not be appointed: but bicause the matter auoideth by parts, and that the new matter, which is gathered by meate & drinke, is ioined to those that were before; therfore vnitie is reteined, especiallie where one and the selfe-same forme endureth, and is preserued.

Séeing therefore vnto the truth and vnitie of a bodie, there is no necessitie, that all things, which passed through the same, should be in it; it may be that GOD dooth not laie vp in the resurrection, for such as were consumed by the Anthropophagi, the flesh of those, which did eate them; but that he will restore other things, which at sundrie times flowed from their bodie. And if perhaps anie thing should be wanting, he will supplie it by his power: euen as an addition of flesh was giuen to the rib of Adam, ³⁷⁹ when Eue was formed thereof. But if a man will saie, that it may happen, that the Anthropophagi did not féed of anie other thing than mans flesh: we saie that this is to small purpose, séeing they haue also other brute beasts, which they féed of. They doo also vse milke, and the graines called millet, and panicke, and such other like meats. Wherfore the substance to some shall be all one, that it was in others, & it shall be diminished, which was too much. There was brought another reason; If there be a resurrection to come, there had béene no néed of new generation; But the same (as we sée) is continued, ³⁸⁰ and God commanded it as well before the floud, as after. But they, which reason after this sort, ³⁸¹ ought to consider of two things. First, that procreation endureth to the end of the world: but that it is to take place no more after that time. Further, when generation was commanded, there was no condition added, that it should be perpetuall. Wherefore the argument is most weake: for it is taken from the nature of things present, wheras this state of ours is sometimes vtterlie to be changed.

69 Besides this, it was said, that In death the essentiall beginnings of man are destroied: ³⁸² and not the bodie alone, but the inferiour parts also of the mind. For the powers of the senses; namelie, of feruent desiring and being angrie, doo perish as doo those, which serue vnto nourishment and procreation. We answer; that the vse indéed of these things dooth surc⟨…⟩ase by death, but that the powers themselues are not extinguished, but be kept whole in the soule, which is seuered from the bodie: so that when the bodie shall be restored therevnto, the exercise of them shall be restored also, except that which declareth it selfe to belong either to procreation, or nourishment of the bodie in this life. Furthermore, it was obiected; that One and the same vnitie of bodie cannot be preserued, when as the life or continuance thereof shall be broken off. For the being, wherein we be, consisteth in a certeine succession, or continuation of life. And indéed we sée, that walking, when it is broken off, if it be afterward renewed, is not one and the same in number. And it was added, that in augmentation, the same thing happeneth as touching other qualities. ³⁸³ For health being discontinued by reason of sicknesse, when the sicke man is restored, health indéed returneth; but it is not the same in number: for as well the old things brought foorth, as the new, are diuerse. Herevnto we saie, that this indéed is true, and altogither taketh place in those efficient causes, in which the action, or thing it selfe brought foorth, is distinguished from the efficient cause: as it commeth to passe in all causes created. But the resurrection is the worke of God, wherein the action is not diuided from the nature and substance of the agent it selfe. And lastlie, whereas it was alledged, that the heape of those things, which passed & fell from the bodie, should be monstrous; and that if all things should be restored at the resurrection, mens bodies should be of excéeding greatnes: but if on the other side, all things shall not be laid vp in store; what reason can be assigned, whie some parts should be restored more than other some? ³⁸⁴ I answer; It hath béene alreadie said, that not all things which be cast foorth of our bodies, shall be receiued when we rise againe: but onelie those things, which make to a iust and conuenient quantitie. But whie rather one sort than an other are kept in store, we must commit it to the iudgement of God, who disposeth all things with singular wisedome.

70 Now it resteth, that we dilate of those places, which in the holie scriptures séeme at the first sight to be against the resurrection. In the 78. ³⁸⁵ psalme it is written; And he remembred that they were but flesh, their spirit or breath departing awaie, and not returning againe. For the exposition of this place, the scope must first be considered; namelie, that God was led to take mercie of his people, bicause their infirmitie was knowen vnto him. So as, bicause of their frailtie and féeblenesse, therefore had he mercie vpon them, and scattered them not abroad with one onelie stripe. Sometime the spirit is said to be against the flesh, in respect that the flesh is said to be weake, and the spirit strong and valiant. So said Christ vnto his apostles, when as they slept, ³⁸⁶ while he was in praieng; The spirit indeed is readie, but the flesh is fraile. And Esaie in the third chapter, ³⁸⁷ describing the weaknesse of Aegypt, saith; Aegypt is flesh, and not spirit: that is; It staggereth with féeblenesse, ³⁸⁸ it standeth not firme and strong. But sometime the flesh and spirit are taken both for one thing, and both betoken infirmitie; euen as in this place: where the same thing is repeated in the latter clause, which is spoken in the former. In this place therefore, the spirit is not ment to be the soule of man, or the diuine inspiration; but the breath, blast, and wind, ³⁸⁹ which being gone and past, perish, and are restored no more. When the life of man is finished, we begin not againe at the originall; neither doo we bud foorth as trées and herbes cut downe: but we lie in the dust, not returning vnto our former state.

When I saie, that after death men be not like vnto herbes, I am not against Dauid, who saith in the 103. psalme; ³⁹⁰ He knoweth his workmanship, he remembreth that we are but dust. The daies of man are as grasse, and as the flourishing flower of the field; the wind commeth ouer him, and he is withered, and his place hath knowen him no more. ³⁹¹ Herein standeth the similitude, that the sudden and vnexpected destruction of flourishing man, may be perceiued: but in this is the similitude taken awaie, that men doo not spring foorth anew, like vnto plants and herbes. There is shewed moreouer, that there is nothing found in man to prouoke God vnto mercie, but miserie. But if spirit be taken for the soule; then we will saie, that the prophet dooth weigh of man, and consider of him according to his owne nature and strength; and trulie pronounceth, that his spirit dooth so depart, as it returneth not. For the blessed resurrection is a miracle, & not a worke of nature. This scripture speaketh not of man, according to those things which he shall receiue, through the bountifulnesse and power of God; but according to the faculties and strength, which it hath by nature.

Also it is written in the booke of Wisedome, the 15. chapter; ³⁹² His spirit shall go foorth of him, and it shall not returne againe. And no man doubtlesse hath brought with him from his mothers wombe, or from the originals of nature, the power to rise againe. Indéed our soule hath a being after death, but it hath no power of it selfe to returne vnto the bodie which it had. Naie rather, if God should remooue from it his preseruing power, it would fall to vtter ruine. This is the common and receiued exposition of this place. Howbeit, there is an other sense, which commeth to my remembrance, no lesse profitable than both the former. When the Israelites were pressed with aduersitie in the desert, and were for iust causes punished by God; they cried vnto him, that they might be deliuered: but this they did verie vnperfectlie, which was not hidden from God. Yet neuerthelesse, he had mercie vpon them; bicause they were flesh, that is, of a corrupted nature: and for this cause they oftentimes fell againe into the same sinnes. Also their spirit, that is, their earnest motion of praieng and inuocating of the true God IEHOVA, was not stedfast in them; but in a maner passed by them, and returned not, séeing they fell againe to idolatrie, after the deliuerance obteined. Wherfore these were Chronij, that is, Temporizers: as we read in the parable of the séed in the eight of Luke. ³⁹³

71 In the 115. psalme, ³⁹⁴ it is written; The heauen of heauens is the Lords, but the earth hath he giuen to the children of men. Wherevpon some doo gather, that men are so become bound to the earth, as heauen dooth not belong to them. But they are farre deceiued: for from thence is drawne aboundantlie, the goodnesse of God, which hath no néed of earthlie commodities, neither hath it anie maner of néed of worldlie wealth; and yet did it bring foorth the whole world, howbeit vnto the vse and commoditie of men. But that God hath no néed of those good things, héereby it is prooued; that he dwelleth in the heauens, whither these things ascend not; and where they cannot growe. Neither yet did the prophet so affirme God to be setled in heauen, ³⁹⁵ as he denieth him to be euerie where: for the essence and power of God is in all places. But he is peculiarlie said to dwell in heauen; bicause his presence is there ment to be more famous, ³⁹⁶ more mightie, and more effectuall: as well for the splendent and ample light, for the constant motion of the circles, and procéeding therof in excellent order, and for the sundrie and manifold influences; as also, bicause from the parts aboue we haue winds, clouds, raine, haile, lightnings, thunder, &c. Neither dooth the prophet vtterlie exclude men from heauen, as though they should neuer come thither: for thither they shall come, which haue liued godlie; but that must be at their time appointed. So as the Psalmist speaketh of the time of this life, as the state of things now stand.

But presumptuous men haue sometimes abused the words of Dauid; so that some haue thought, that it should be lawfull for them to doo anie thing vpon the earth, to robbe and slaie, to turne all vpside downe, as though God dooth not marke these things, as he that onelie dwelleth in heauen, and walking about the limits of heauen, taketh no care of our dooings. Againe, others haue so wickedlie wrested these words; that séeing God hath heauen to himselfe, and hath giuen the earth vnto the children of men, there is no cause whie we should aspire to heauen; but rather that euerie man prouide for himselfe, (as manie parts of the earth as he can get. Of this mind they séeme to be, which couple field to field, and house to house; so as they scarselie suffer a foot of land to be possessed by others. Further, the prophet procéedeth, and saith; The dead shall not praise the Lord, ³⁹⁷ nor yet all they which go downe into silence. The mind of the suppliant is, that God would spare the godlie men; lest they being consumed, there should be a want of such, as would set foorth the praise of God. But thou wilt saie; If the senses of soules, and the life of them that be departed be taken awaie, will there be a want of such as should praise God? True in verie déed it is, that in heauen there wilbe no want. But he hath appointed to receiue fame and praise, not onelie in another world, but euen here also vpon the earth: which will not come to passe, if the godlie be consumed by the wicked. And God hath so ordeined this, as he brought foorth man for this end. Otherwise he gaue also the earth vnto cattell, vnto lions, and also to serpents, flies, and créeping beasts: for all these things are there brought vp and nourished, but yet not so as men be. For we be placed in the world, that we should publish and set foorth God: this cannot the dead doo héere, séeing they be far from this world. And therefore it is said; The dead shall not praise the Lord; namelie, vpon the earth.

Indéed brute beasts, and dumbe cattell, haue their abiding vpon the earth, and therein are fed and nourished; but they were made for the behoofe of man: but vnto this maner of end they are not aduanced; bicause they are not so indued with reason, as they can giue thanks, call vpon and celebrate the name of God. Hereby let vs gather, that the earth is giuen vnto men: not to the intent that they should rashlie abuse the same, and that they should deuoure the good things thereof like vnto brute beasts; but celebrate and extoll the name of God, euen as they are continuallie inuited by his benefits. Which being onelie doone by the godlie sort, if they be oppressed by tyrants and wicked persons; who shall remaine to declare and sing out the praises of God? The wicked doo blaspheme the name of God: so far is it off, that they magnifie & extoll it. The repetition of the word; ³⁹⁸ namelie [Heauen of heauens] dooth betoken a certeine famous and excellent region of the heauens, wherein God and Christ dwell with the saints.

72 But let vs come vnto Ecclesiastes, where, in the third chapter it is written; ³⁹⁹ that Men and cattell haue one maner of end, both the one and the other doo die, and they haue all one maner of spirit or breath: and who knoweth whether the spirit of the sonnes of Adam go vpward, and the spirit of beasts go downeward? He had said a little before, that the successes of the godlie and of the wicked are all one; and that thereby it commeth to passe, that no man knoweth by the outward fortunes and euents of men, who are beloued of God, and who be hated. But now he compareth man with cattell, affirming that the conditions and qualities of them all are one and the same. But these must we distinguish, bicause some be generall, and some speciall. As to the speciall, the conditions be not all one in euerie sort: for cattell be foure-footed, but men be two-footed; the cattell are without spéech, but man dooth speake; cattell be not capable of vices and vertues, but men are garnished with vertues, and polluted with vices. Wherefore Salomon, in that place treateth of generall qualities, as well of men, as of beasts. For as men be borne and bred vp, so commeth it to passe with cattell: as those be dissolued into ashes and elements, so dooth it happen vnto men, as touching the bodie: as beasts be fed with meate, and quench thirst with drinke, and ingender their yoong ones: so doo men likewise.

And whereas it is said, that the spirit as well of the one as the other is one, that must not be referred to the soule: as though Salomon iudged, that all men haue but one soule; ⁴⁰⁰ as Auerroës, and other of the Peripatetiks did thinke. But by the spirit he vnderstandeth the wind or breath: for brute beasts and men doo breath all in one aire. ⁴⁰¹ Indéed the spirit of man goeth vpward, and the breath of beasts downeward: but who knoweth this? Who is able to prooue it by strong naturall reasons? It is not denied by Salomon, that these things happen; but he saith, that the knowledge and vnderstanding of these things are scarselie, or not at all extant among men, as touching naturall principles. And whereas he saith; Who knoweth? He (as Ierom interpreteth) dooth shew a difficultie: not an vtter impossibilitie. For Socrates, Plato, Pythagoras, and some other philosophers, atteined after a sort to the knowledge of immortalitie of soules; by what meanes I stand not to prooue. In the same book of Ecrlesiastes, the ninth chapter, it is written; ⁴⁰² In the graue that thou goest vnto, there is neither worke, cogitation, knowledge, not wisedome, &c. These things (as Ierom saith) perteine vnto the good works, whereby it is the part of the faithfull to approoue themselues vnto God, while they liue in this world; ⁴⁰³ bicause in the ⟨…⟩ther life they shall haue no place. In this life must we beléeue the word of God, that we may be iustified; here repentance must be taken in hand; here the sacraments must be receiued; here almes must be bestowed: bicause after death, there is no place reserued for these actions. And thus spake Christ in the Gospell of Iohn; Now worke yee while it is daie, otherwise the night will come, wherein no man can worke.

Gregorius Neocaesariensis referreth the places, which we haue alleged out of Ecclesiastes, vnto Salomon, who wrote these things of himselfe. Bicause, when he gaue himselfe to pleasures, he in a maner felt his mind to grewe beastlie, and to be infected with these cogitations; namelie, that the end of man and beasts should be all one; that after this life, in another world, there remaineth not either cogitation, or worke, or wisedome, or knowledge. And assuredlie it commeth to passe, that they, which be occupied in such beastlie cogitations, doo eftsoones euerie daie burne in the lusts of delights, and doo more and more growe beastlie. So as this interpretor dooth not thinke, that these things were approoued by Salomon, ⁴⁰⁴ whom he thinketh to make report of the things, which he affected of old, and of the which he repented: bicause this booke of Ecclesiastes is accounted among the Iewes; The Repentance of Salomon. Wherefore the voluptuous and delicate men, to confirme themselues in their beastlinesse, doo saie, that as well men as beasts doo die, that there shall nothing remaine after this life. Let vs vse therefore no measure in carnall and earthlie delights: and (as Paule said; ⁴⁰⁵ ) Let vs eate and drinke, for to morowe we shall die.

Also Olympiodorus an interpretor of the booke of Ecclesiastes saith; ⁴⁰⁶ that First these things doo belong vnto the life of the bodie; wherein (as it hath béene said) manie qualities are common, as well to men as beasts. Secondlie, that they which bend themselues wholie to pleasures and deligths, doo rather approch to the nature of brute beasts. And therefore he will haue vs here to be admonished, that we should withdrawe our selues from these things, least we in our maners degenerate into brute beasts, whereas we be made vnto the image of God, and ordeined to become one daie like vnto angels. Lastlie, he interpreteth them to be men, which rightlie vse reason; but those to be beasts, which haue vtterlie addicted themselues to flesh and affections. But who (saith he) knoweth those men, which belong vnto the one sort, or those which belong vnto the other; séeing the conditions of men are secret and hidden? So as it may be, that Salomon spake these things vnder the person of voluptuous men; or else (as it séemed to Gregorius Neocaesariensis ) he had in remembrance his owne person.

73 Iob, in the 14. chapter, ⁴⁰⁷ séemeth to make men of woorse condition, than either trées cut downe, the riuers, and the sea. For a trée cut downe, springeth againe, and returneth to his former state. And riuers, although through heat they be emptied of their waters; yet are they abundantlie restored vnto them againe. And the sea, albeit euerie six houres it depart from the drie land; yet couereth it the same againe. But it fareth not so with man, when he is dissolued by death; bicause he returneth no more, neither is he restored to his former state. These things dooth Iob there lament, and that trulie in verie déed, if man should be considered in his owne proper nature; namelie, without the word of God, and without Christ. But if it be considered, that euen he himselfe, that was intangled in these things, hath a baine, wherein he being washed, doth not onelie reuiue againe, but returneth from death to life; we must otherwise determine of him. It is further to be noted, that a time is limited, wherein the dead returne not vnto life: séeing it is there written; Vntill that heauen shall passe awaie. ⁴⁰⁸ In which words are noted the end of the world. Iob then denieth not, but that men shall rise againe, after heauen is passed awaie.

And much more doth he séeme to affirme this, when in the same place he séemeth to compare death vnto sléepe, and maketh mention of men that shall be wakened. For sléepe is not perpetuall; but herevnto is ordeined, that it should be limited by watching. Yea and he added in the same place; ⁴⁰⁹ Who shall bring to passe, that thou wilt hide me in the graue, vntill thy wrath be ouerpast? By which forme of speaking he sheweth, that there will be an end of Gods wrath: and that death shall once haue an end. And yet more plainlie he saith; ⁴¹⁰ And to appoint a time wherein thou maist remember me. And he afterward beareth record, that he waiteth for a renewing. And straitwaie he saith; Thou shalt call me, & I will answer thee; namelie, I rising from the dead, thou vndoubtedlie shalt stretch foorth ⟨…⟩y right hand to thine owne workemanship. Yea and some haue expounded the same place by an interrogatiue point, as though it should be an argument from the lesse to the greater: saieng; Shall a tree cut downe, a riuer, and the sea be restored to their former state, and man not attaine thereto? It is not likelie, seeing man is farre better than these things, & thou with no lesse care regardest him.

And vndoubtedlie Aben-Ezra granteth, that the resurrection in that place is vnderstood. But those things séeme to be somewhat more difficult, which are spoken in the 7. chapter of the same booke, ⁴¹¹ where he saith; Mine eie shall not returne to see good things. Howbeit, this must be vnderstood, as concerning the good things, which perteine vnto this life. For after the resurrection, the dead shall not returne againe to eat, to drinke, to beget children, as they did before, while they liued here. Moreouer, he saith; The eie shall see me no more: ⁴¹² which séemeth to be nothing else, than that after this world, there shall be no bargains, couenants, & entercourse betwéene men, as there was before. To this he addeth; ⁴¹³ The cloud is gone, and returneth no more: euen so, he that descendeth into the pit, ascendeth not; neither returneth to his owne house, neither knoweth anie more his owne place.

74 These things (as I haue hitherto warned) are spoken as touching the strength of nature: and if a man be considered to be without God and Christ, as he is in his owne nature corrupt and vnperfect; and also, if death and hell be weighed of, according as they be indéed. For these things cannot be ouercome by naturall strength. Wherefore it is said; that In hell there is no redemption: bicause no man by the helpe of man, or by the power of nature, can be called backe from thence. But if we embrace Christ with a perfect faith, forsomuch as he ouercame sinne, death, and hell; we haue thereby great redemption in him. ⁴¹⁴ And in the booke of Samuel we read, that It is God which leadeth vs downe vnto hell, and bringeth vs backe againe. Neither are we to passe ouer, ⁴¹⁵ that by that similitude which Iob vseth of the cloud, which suddenlie goeth awaie, is noted the shortnesse of our life. Euen as Iames did also in his epistle, when he said; What is your life? Euen a vapour that appeareth for a little while. Afterward he saith; It shall not returne to his owne home. Which is nothing else, but that these conditions of this life, shall not be receiued againe after resurrection; to wit, that anie man shall againe be a prince, an housholder, husbandman, citizen, or in such other state. Neither did Aben-Ezra dissemble, that by this place also the resurrection of the dead is not disprooued.

There was another argument brought out of the words of Daniel; bicause he wrote, that manie should rise againe, and did not saie [All,] whereby grew a suspicion, least he should make the resurrection particular, & not (as it is shewed to be) vniuersall. Howbeit, we expounded this saieng of his, and declared, that he might not saie [All:] séeing manie are to be found aliue at the last daie, who in verie déed shall not die, but be changed. Neuerthelesse, the prophet in that place touched the resurrection, as well of the godlie, as of the wicked: when he said; Some shall rise vnto ignominie, and others vnto glorie, and that euerlastinglie. Neither also is that anie hinderance, which is spoken in the psalme; namelie, that The wicked shall not rise in iudgment: bicause he there treateth of the cause, and not of the nature and substance of them. They shall not stand (saith he) but their cause shall be ouerthrowen: for they shall not be quitted at the tribunall seat of God, but shall be condemned. These answers haue we made to the obiections, ⁴¹⁶ and (according to our promise) we haue expounded the principall points of this treatise. And now there remaineth, that we indeuor earnestlie while we liue here, to haue a part in the first resurrection: prouiding, that our faith may be excellent, our charitie feruent and effectuall, our hope firme and constant; and that our actions, aswell inward as outward, may be christian and well ordered, and that we subdue the wicked motions and affections of the flesh; altogither conforming our will and mind vnto the lawe of God. In performing whereof, we shall after the former, obteine that latter and blessed resurrection.

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← 50. The xiiij. Chapter. Of Death, of · Contents · 52. The xvj. Chapter. Of the taking vp of →

Footnotes

1. In 2 Kin. 4. ↩

2. It comprehendeth manie principall points. ↩

3. 1. The. 4, 13.
   ↩
4. 1. Co. 15, 16
   ↩

5. Why God did institute the resurrection. ↩

6. More things that we knowe not, than that we knowe. ↩

7. 1. Cor. 13, 9.
   ↩

8. A similitude. ↩

9. The error of them which said there are two beginnings of things; a good god, and an euill god. ↩

10. An error about the coupling togither the soule with the bodie. A similitude. ↩

11. How they be trulie ioined togither. ↩

12. ⟨…⟩. ↩

13. Resurrection after the reuolution of the great yeare. ↩

14. The error of the Saduces. Act. 23, 8. The error of the Libertins. 2. Tim. 2, 17. The error of Hymeneus and Philetus. ↩

15. A fable of the Rabbins concerning the coniunction of the soule with the bodie. ↩

16. Arguments of them which denie the resurretion. ↩

17. verse. 39. ↩

18. Psal. 114, 17 ↩

19. verse. 16. ↩

20. Eccl. 3, 9. ↩

21. verse. 7. ↩

22. verse. 2. ↩

23. Psal. 1, 6. ↩

24. The definition & nature of resurrection. ↩

25. In euerie action two things to be considered. ↩

26. The efficient cause of the resurrection. ↩

27. Actions diuerslie distinguished. ↩

28. The forms of actions. ↩

29. Vnto what forme of action resurrection i⟨…⟩ to be referred. ↩

30. The subiect of resurrection. ↩

31. Which part of man is the subiect of resurrection. ↩

32. Matt. 10, 28. ↩

33. Luke. 23. 43 ↩

34. Resurrection is as it were a certeine new birth. ↩

35. verse. 28. ↩

36. Resurrection defined. ↩

37. The difference betweene the death of man, and the death of brute beasts. ↩

38. Eccl. 3, 19. ↩

39. In two respects the soule is said to rise againe. ↩

40. Col. 3, 1. ↩

41. Rom. 6, 4. ↩

42. Ephe. 5, 14. ↩

43. Eccl. 2, 7. ↩

44. 1. Co. 10, 12
    ↩

45. Rom. 14. 4. ↩

46. The scriptures appoint two sorts of resurrection. ↩

47. Apoc. 20, 6. ↩

48. Iohn. 5, 28. ↩

49. Matt. 8, 28. ↩

50. Eph. 2, 1. ↩

51. 1. Tim. 5. 5.
    ↩

52. Ioh. 1, 28. ↩

53. Whether the resurrection may be prooued and declared by naturall reasons. ↩

54. Probable reasons of two kinds. ↩

55. A pondering of the probable reasons which make for resurrection. ↩

56. That the soule being pulled from the bodie, is an vnperfect thing. ↩

57. Matt. 10, 28. ↩

58. Whether the separation of the soule from the bodie be against nature. ↩

59. The philosophers iudged the soule to be mortall. ↩

60. Tertullian. Gregorie Nazianzen Aristotle. Alexander Aphrodysaeus. Auerroës. ↩

61. Auicenna. ↩

62. A similitude. ↩

63. That the bodie also must haue either rewards or punishments. ↩

64. A similitude. ↩

65. A distinction of instruments. ↩

66. verse. 58. ↩

67. A similitude. ↩

68. Semblances of the resurrection. ↩

69. 1. Co. 15, 36
    ↩

70. The Phoenix a bird of India. ↩

71. Sleepe is the image of death. ↩

72. Iohn. 11, 11. and 13. ↩

73. Arguments taken from naturall things. ↩

74. 1. Kin. 17. 22. 2. King. 4, 33 2 Kin. 13. 21. Matt. 9, 25. Luke. 7. 14. Iohn. 11, 43. Acts. 9, 40. Acts. 10. 20.
    ↩

75. What things God is able to doo. ↩

76. Iob. 42, 10. ↩

77. The difficultie of the resurrection is as touching the bodie. ↩

78. Rom. 4, 1⟨…⟩. ↩

79. Those things which a man beleeueth he cannot naturallie know yet by faith we knowe that there is one God. ↩

80. Heb. 11, 2. ↩

81. Resurrection is prooued by testimonies of the scripture. verse. 6. ↩

82. Matt. 1⟨…⟩, 3⟨…⟩. ↩

83. Acts. 23, 8. ↩

84. Whence the name of Pharisies. ↩

85. Thence the name of Essei. ↩

86. Whence the name of Gaulonites. ↩

87. Deut. 25, 5. ↩

88. The error of the Saduces had two fountaines. ↩

89. Diuers waies to be deceiued about the scriptures. ↩

90. Errors about the power of God. ↩

91. Luk. 20, 36. ↩

92. After the resurrection there shall be no marriages. ↩

93. The causes of procreating of children. ↩

94. Ibidem. ↩

95. Rom. 8, 16. Matt. 8, 9. A Rule. ↩

96. Luk. 20. 36. ↩

97. A proofe that there be angels. Gen. 22, 11. ↩

98. Gen. 18, 2. ↩

99. Gen. 19, 1. Exod. 3, 2. Exod. 14, 19. ↩

100. Gen. 32, 1. ↩

101. Matt. 22, 29. ↩

102. Exod. 3, 6. After what maner the Saduces read the scriptures. ↩

103. Luk. 20, 39, ↩

104. Ibidem. 29. That proposition, I am the God of Abraham expounded. ↩

105. Rom. 6, 10. ↩

106. Phil. 1, 23. ↩

107. Luk. 16, 22. ↩

108. Christ was not the first that vsed this argument. Abac. 1, 12. ↩

109. Rom. 14. 9. ↩

110. The Anabaptists are by this maner of Christes arguing, confuted. ↩

111. The Seruetians. ↩

112. Gala. 3, 16. ↩

113. Rom. 4, 23. ↩

114. Ioh. 8, 56. ↩

115. Luk. 20, 39. ↩

116. Acts. 23, 8. ↩

117. Matt. 22, 42. ↩

118. Psa. 110, 1. ↩

119. Gen. 1, 27. ↩

120. Gen. 2, 21. ↩

121. Matt. 22, 37 ↩

122. Iob. 19, 23. A place of Iob touching the resurrection expounded. ↩

123. Iere. 17, 1. ↩

124. 1. Co. 15, 20.
     ↩
125. 1. Ioh. 2, 18.
     ↩

126. verse. 10. ↩

127. A similitude. ↩

128. Psal. 16, 8. A place of the psalter touching the resurrection expounded. ↩

129. The Hebrue word Cauod. Act. 2, 25. ↩

130. verse. 13. ↩

131. verse. 5. ↩

132. Whie the Hebrues call a toong and glorie, both by one name. ↩

133. Acts. 2, 25. Acts. 13, 35. ↩

134. Gen. 3, 19. ↩

135. verse. 22. ↩

136. Psal. 16, 10. What emphasis these words haue Thou shalt not leaue my soule in the graue. ↩

137. Acts. 3, 14. ↩

138. Mark. 1, 24. Luk. 4, 34. ↩

139. The words of the psalm I shall rest in hope. ↩

140. The descending of Christ into hell. ↩

141. verse. 11. ↩

142. Iohn. 19, 30. ↩

143. Heb 9, 10. ↩

144. Luk. 23, 46. ↩

145. verse. 19. ↩

146. How Christ sawe not the graue. ↩

147. Iohn 8, 51. ↩

148. 1. Co. 15, 20
     ↩

149. A rule. ↩

150. 1. Cor. 3, 16,
     ↩

151. Matth. 1. 18. ↩

152. Whither the resurrection belong also to the wicked. ↩

153. 1. Cor. 15, 22
     ↩

154. Iohn. 5, 25. ↩

155. verse. 19. ↩

156. That the testimonie of Dauid touching the resurrectio~, is manifest inough. ↩

157. The word of God is set foorth to be vnderstood. ↩

158. 1. Cor. 14, 6.
     ↩

159. Ephe. 3, 9. ↩

160. Iohn. 8, 56. ↩

161. Whie the Hebrues sawe not the mysteries of saluation, so plainlie as we doo. ↩

162. Matt. 21, 2⟨…⟩. ↩

163. Matt. 20, 31, ↩

164. Matt. 2, 5. ↩

165. Esai. 53. ↩

166. The Hebrues appointed the Messiases. ↩

167. Esai. 2, 3. ↩

168. Esai. 19, ⟨…⟩. ↩

169. Matt. 28, 19. ↩

170. Acts. 10. ↩

171. Eph. 3, 10. ↩

172. Whie the scriptures are obscure to the Iews and to other malignant man. verse. 11. ↩

173. Psal. 19, 8. ↩

174. Esaie. 26, 4. A place of Esaie, touching the resurrection declared. ↩

175. 1. Thes. 4, 16
     ↩

176. verse. 21. ↩

177. The cause of the resurrection. ↩

178. A similitude. ↩

179. 1. Co. 15, 36.
     ↩

180. Rom. 1, ⟨…⟩ ↩

181. 1. Pet. 1, 13.
     ↩
182. 2. Cor. 4, 1⟨…⟩.
     ↩

183. Apoc. 6, 11. ↩

184. The opinion of Aben-Ezra, & of the Chaldean paraphrast touching resurrection. ↩

185. Esai. 30, 33. Esaie. 66, 15. ↩

186. Ezec. 37, 11 ↩

187. An excellent place of Ezechiel touching the resurrection expounded. ↩

188. If God grant vs greater things, we must not doubt but he will giue the lesser. ↩

189. Iohn. 5, 28. ↩

190. A mention of two sorts of spirit. ↩

191. Exo. 19, 18. ↩

192. Matt. 27, 51. and 28, 2. ↩

193. Deut. 30, 1. ↩

194. Gen. 2, 7. ↩

195. Apoc. 7, 9. ↩

196. The verbe Is, of the same force that Signifieth. ↩

197. Gen. 41, 5. ↩

198. The resurrection of the dead shall not be in Iudea alone. ↩

199. A confut⟨…⟩ tion of them which denie that in this place ⟨…⟩ is me⟨…⟩t of the vniuersall resurrection. ↩

200. Iohn. 11, 24 ↩

201. The iudgement of the fathers touching the place of Ezechiel. ↩

202. The nature of a similitude and metaphor. ↩

203. Matt. 21, 33 ↩

204. Luke. 13, 8. ↩

205. Why he argueth from the resurrection to the restitution of captiues. ↩

206. A place of Daniel touching the resurrection of the dead expounded, ↩

207. verse. 1. ↩

208. Antichrist. ↩

209. Matt. 28, 20. ↩

210. 1. Co. 15, 51.
     ↩

211. Apoc. 7, 9. ↩

212. Iohn. 5, 28. ↩

213. The cauils of Porphyrius, against the writings of Daniel. ↩

214. A confutation of the cauils of Porphyrius. ↩

215. 1. Mac. 9, 27
     ↩

216. Esdras called the prophet Malachie. ↩

217. Ibidem. 18. Ibid. 12, 48. Ibid. 16. 16. ↩

218. The cauils of Polychronius confuted by Oecolampadius. verse. 4. ↩

219. verse. 4. Why Daniel was commanded to seale vp the booke. ↩

220. 1. Cor. 2, 14.
     ↩

221. Apoc. 5, 5. ↩

222. Dan. 12, 4. ↩

223. A place of Osee as touching the resurrection declared. ↩

224. verse. 8. ↩

225. Ose. 13, 14. ↩

226. verse. 54, ↩

227. A rule in reading of the prophets. ↩

228. The interpretation of Dauid Kimhi. ↩

229. 1. Co. 15, 9
     ↩

230. In what respect Christ may be called a plague. ↩

231. Ose. 5, 12. & 14, & 13, 7 ↩

232. A similitude. ↩

233. Testimonies of the new testament for the resurrectio~. ↩

234. Iohn. 5, 28. ↩

235. Iohn. 6, verse. 39. 40. 44, &, 54. ↩

236. Matt 22, 32. Mark. 12, 26 Luk. 20, 37. ↩

237. Luk. 14, 14. ↩

238. Iohn. 12, 25. ↩

239. Matt. 25, 32. ↩

240. Mark. 13. 27 ↩

241. Acts. 17, verse. 18, 31 ↩

242. verse. 6. ↩

243. verse. 15. ↩

244. Acts. 26, 8. ↩

245. vers. 3. ↩

246. 2. Pet. 3, 13.
     ↩

247. verse. 2. ↩

248. verse. 12. ↩

249. verse. 4. ↩

250. verse. 14. ↩

251. Rom. 8, 11. ↩

252. verse 5. ↩

253. verse. 10. ↩

254. 1. Cor. 15.
     ↩

255. vers. 13. &c. ↩

256. verse. 1, &c. ↩

257. verse. 1. ↩

258. verse. 10. ↩

259. verse. 12. ↩

260. verse. 3. ↩

261. verse. 13. ↩

262. Ibidem. 16. ↩

263. verse. 14. ↩

264. Ibidem. 19. ↩

265. verse. 15. ↩

266. verse. 2⟨…⟩. ↩

267. Of the causes of the resurrection. verse. 4⟨…⟩. ↩

268. Matt. 2⟨…⟩, 15. ↩

269. Rom. 8, 11. ↩

270. Iohn. 6, 40. ↩

271. Iohn. 5, 21. ↩

272. Ibidem 28. ↩

273. Iohn. 11, 25. ↩

274. 1. Co. 15, 22
     ↩
275. 2. Cor. 5, 10.
     ↩

276. verse. 13. ↩

277. A similitude. ↩

278. Of the condition and propertie of bodies, when they shall rise. ↩

279. Immortalitie the first propertie. ↩

280. 1. Co. 15, 53
     ↩

281. verse. 9. ↩

282. verse. 50. ↩

283. Ibidem. Incorruption. ↩

284. Matt. 22, 30 ↩

285. Alcoran. Auicenna. ↩

286. verse. 37. ↩

287. Luk. 22, 29. ↩

288. ⟨…⟩. ↩

289. Augustine. ↩

290. Apoc. 20, 6. ↩

291. Why Christ did eat and drinke after his resurrection. ↩

292. Tokens of Christs glorie. Luk. 24, 31. ↩

293. Iohn. 20, 29 ↩

294. Ioh. 20, 27. ↩

295. Acts. 1, 9. ↩

296. Prou. 9, 2. ↩

297. Luk. 10. 40. ↩

298. Apoc. 20, ⟨…⟩. ↩

299. Phil. 3, 21. ↩

300. Matt. 17, ⟨…⟩. ↩

301. Matt. 13, 43. ↩

302. Dan. 12, 3 ↩

303. 1. Cor. 15, 43
     ↩

304. An agilitie of bodie. ↩

305. 1. Co. 15, 43
     ↩

306. Wisd. 3, 7 ↩

307. 1. Thes. 4, 17
     ↩

308. Note the Vbiquists. ↩

309. Impassibilitie. ↩

310. A distinction of affections and passions. ↩

311. Examples ↩

312. A subtilitie. ↩

313. 1. Co. 15, 49.
     ↩
314. 1. Cor. 2, 9.
     ↩

315. Vbiquitie in no place attributed vnto the bodie of Christ glorified. ↩

316. Ephe. 4, 13. ↩

317. What properties the bodies of the wicked shall haue in the resurrection. ↩

318. Matt. 22. 13. ↩

319. Mark. 9, 44. ↩

320. Luke. 16, 24. ↩

321. What substance the bodies rising againe shall be of. ↩

322. Origin. ↩

323. Luk. 24, 39. ↩

324. 1. Co. 15, 53
     ↩

325. verse. 13. ↩

326. Matt. 22, 30. ↩

327. To what end shall remaine the parts of the bodie wherof shall be no vse. ↩

328. A similitude. ↩

329. Iohn. 20, 27 ↩

330. Exod. 3⟨…⟩.⟨…⟩8 1. Kin. 19, 8. ↩

331. Rom. 8, 8. ↩

332. Gen. 6, 3. ↩

333. Rom. 8, 9. ↩

334. Phil. 3, 21. ↩

335. A distinction of the flesh from the bodie. ↩

336. Col. 1, 21. ↩

337. Col. 2, 11. ↩

338. Origins error. ↩

339. A rule. The fathers must be warilie read. ↩

340. Irenaeus. Iustinus, ↩

341. Whether the Eucharist profit vnto the resurrection. ↩

342. Corpus homogen⟨…⟩. ↩

343. Matt. 17, 2. ↩

344. Luk. 24, 43. What maner of bodie Christ had after his resurrection. ↩

345. Iohn. 10, 10. ↩

346. Luke. 24. 16 Ibidem. 3⟨…⟩ ↩

347. Ibidem 16. ↩

348. Apollonius the coniurer vanished awaie before Homitian. ↩

349. Iohn. 20, 19 ↩

350. Ezech. 37, 7 ↩

351. Iob. 19, 26. ↩

352. That the bodies of them that rise againe shall be in a place. ↩

353. That Christ his bodie risen from the dead, was in a place. ↩

354. Iohn. 2, 1. 13. 14. Ioh. 12, 1. ↩

355. Matt. 26, 6. ↩

356. Iohn. 11, 15 ↩

357. Matt. 28, 6, ↩

358. What maner of argument is taken from the power to the act. ↩

359. Matt. 26, 26. and .28. ↩

360. Luke. 1, 37. ↩

361. 2. Tim. 2, 13.
     ↩

362. The Heretiks arguments from the power of God. ↩

363. The place and the bodie according to the scriptures, are ioined togither. ↩

364. verse. 10. ↩

365. verse. 9. ↩

366. verse. 36. ↩

367. The places also shalbe in the life to come. ↩

368. Iohn. 14, 2. Iohn. 17, 24. ↩

369. Apoc. 14, 4 ↩

370. That one bodie cannot be in manie places at once. ↩

371. Acts. 3, 21. ↩

372. Gen. 1, 31. ↩

373. The bodie was made to be a help not a detriment vnto man. ↩

374. A similitude. ↩

375. Apoc. 20, 13 ↩

376. What is to be iudged of them, which are consumed of fishes and birds. ↩

377. Certeine men which liue by the eating of mans flesh. ↩

378. A similitude. ↩

379. Gen. 1, 11. ↩

380. Gen. 1, 28. Gen. 17. ↩

381. Generation shall haue an end. ↩

382. That the essentall beginnings perish not by death. ↩

383. A similitude. ↩

384. Not all things, which haue past from our bodie, shall be restored at the resurrection. ↩

385. verse. 39. ↩

386. Matt. 26, 41 ↩

387. Esai. 31, 3. ↩

388. Sometime the flesh & the spirit taken both for one thing. ↩

389. A similitude. ↩

390. verse. 14. ↩

391. Wherein man is like and vnlike vnto the grasse. ↩

392. verse. 8. ↩

393. verse. 13. ↩

394. verse. 16. ↩

395. The essence and power of God is euerie where ↩

396. How God is said to be in heauen. ↩

397. Ibidem. 17. That euen the dead do praise the Lord. ↩

398. What is ment by the repetition of the word heauen. ↩

399. verse. 19, ↩

400. Auerroes and Peripateriks. ↩

401. By the spirit Salomon vnderstandeth the blowing and breath. ↩

402. verse. 10. ↩

403. In the world to come there shall be no place for good works. ↩

404. The booke Ecclesiastes is thought to be the repentance of Salomon. ↩

405. 1. Co. ⟨…⟩5, 3⟨…⟩
     ↩

406. The sale⟨…⟩ of Olympodorus. ↩

407. verse. 7, &c. ↩

408. Ibidem. 12. ↩

409. Iob. 14, 13. ↩

410. Ibidem. ↩

411. Iob. 7, 7. ↩

412. Ibidem. 8. ↩

413. verse 9. ↩

414. 1. Sam. 2, 6.
     ↩

415. A similitude. ↩

416. A conclusion of this treatise of the resurrection. ↩