the tyraÌ„ny of men that when we shoulde dye euerye one of vs shoulde commende hys soule vnto hym Lykewyse when saynte Peter sayeth that the Lorde Iesus came in hys spirite to the spirites that were in pryson he doeth clearly testifye by hys wordes that the Soules haue sence and vnderstandynge ofter death For otherwyse they shoulde not perceyue the preachynge of Christe whyche as he sayeth dyd preache vnto them I confesse that thys place hath bene taken for a darke place and that it hath bene diuersly expounded but yet wâ—ll I aledge nothing for my purpose whiche is not certayne The Apostle therfore hauynge before spoken howe Christe was humilied and hauynge also shewed howe that all fayethfull men muste be made lyke vnto â–ª hym for consolation he addeth that Iesus Christ was not ouercome by death but that he ouercame death After this to certifie vs that thys vertue of hys resurrection doeth pertayne vnto vs he sayeth that not onelye the lyuynge haue felte it but also the deade and not onely the fayethful but also the vnbeleuyng and rebels It is true that wheÌ„ the matter requireth that we muste distinguyshe we se that he speaketh but of the secoÌ„d kind but that hindereth not but that he speaketh fyâ—ste of all in generall Touchyng that he putteth as wel the soules of the good as of the euyll in pryson that doeth he to signifye the vehemente desyre whyche the fayethfull had for the commyng of Iesus Christ which hild them as it were in anguyshe ¶ Therfore the sence is thys the vertue of Christes redemption hathe appeared vnto the soules of theym that be deade as well to the beleuynge as vnto the vnbeleuyng But when he muste speake in speciall he leaueth the fyrste ☞ Notwythstandynge to the ende that we do not dispute touchynge the sence wheÌ„ there is no nead concernyng the present matter onely I aske thys question of these good people whether the spirites of whom the Apostle doeth speake be lyuynge soules or no Moreouer he addeth an other sentence whiche to yet more cleare that is that the gospel was preached vnto the dead that they shold be condempned in the fleshe as touchynge to men but shoulde lyue to God in the spirite We se that he doeth subiect the bodye onely vnto death reseruyng the soule alyue ☞ The lyke was shewed before by Salomon where in discouerynge mannes death he sayeth He doeth seperate the fault far froÌ„ the bodye vntyll the earth do returne to hyâ— earth wheÌ„ce it was taken and that the soule go to God whyche gaue hyr If they glose and saye that thys worde spirite doeth signifye but lyfe there is not so lyttle a chylde whyche serth not that that is a corruptinge of the texte If there were none other testimonye but thys sentence of Moyses where he sayeth that God is the God of Abraham Isaac and Iacob aboute three hundred yeares after theyr death it shoulde be sufficiente to suche as woulde not be contentious But if there be any opiniatoure whiche wyl agayne say it then wyll the exposition whyche oure Sauiour Iesus Christe maketh vpon these wordes take awaye all doubtes That is that hys father is not the God of the deade but of the lyuyng ¶ I knowe theyr answere is that the dead be called lyuynge bycause of the hope of the resurrection But that is nothynge For seynge that the Patriarckes were deade at that tyme when Moyses spake it foloweth that they lyued in a better lyfe And therefore Saynte Luke addeth that they do all lyue vnto God signifiynge that the Lorde doeth mayntayne hys in lyfe by hys grace and vertue Vnto which agreeth this saying of the Apostle If so be that we liue let vs liue to the lord if we dye let vs dye to the Lorde And whether we lyue or dye we be the Lordes and Iesus Christe is dead and risen agayne that he myghte haue rulle ouer the lyuynge and the deade For thys is sure that Iesus Christ tolde haue no dominioÌ„ ouer vs if we were not therefore if hys empeyre be extendyd vnto the deade it moste nedes be that the fayethfull after death haue an essentiall beinge ☞ And in dede the vision whiche Sainct Iohn rehereseth in the Apocalipse cannot other wyse be true Whiche is that he sawe the soules of the Martiers vnder the heauenlye â—â—iter criyng wyth a loude voyce Lorde howe longe doest thou differ to auenge oure bloude And that God commaunded to geue them white garmentes and commaunded them to haue pacience for a littell whyle vntyll the number of theyr fellowes were fulfylled There is no doubte but that these white garmentes do signifie begynnyng of glorye whiche God doeth geue vnto the martiers whyle thy tarrye for the daye of iudgement For that is no newe thynge in the scripture as whan Daniell sayde that he sawe the Lorde clothed in a longe white robe And Iesus Christe was so in hys transfiguration in the mount of Tabor The Aungel also whiche apered to the women by the sepulcher was clothed in a white robe So were the aungelles whiche appered to the disciples after the ascencion of the Lorde Iesus as much is sayed of the Aungel whiche apered vnto the Cornelius the Cneturien Final lye in the parable of the prodigall sonne it is sayde that whan he was retourned hys father commaunded to brynge hym hys best robe in sygne of Ioye and fastynge We se therefore howe much thys doeth repugne agaynste the erroure of the Anabaptistes whyche in the place of whyte robes woulde geue pyllowes to the soules to make them slepe Moreouer in that it is sayed that the soules crye axynge vengaunce of God it is declared that they slepe not For thys crye cannot be expounded as the crye of Abelles bloud bycause the desire whych the holy soules haue is ther expressed Thys is sufficientelye comfirmed vnto vs by the historye of Lazarus where it is sayed that hys soule was borne by the aungelles of God in to the bosome of Abraham And the soule of the riche man wente in to hell They thynke that they haue a fayre solucion and wel coloured whan they do answere that it is a parable that is to saye an exemple and not a storye But I axe them where they haue sene it in holye scripture that in a simple parable or similitude the proper name of a manne hath bene expressed as it is here And euen thus haue all the doctours of the churche vnderstande that a place as reson woulde But be it that I do graunte vnto them that it is â—â—parable yet must it nedes be that it be taken of the veryte Oure Lorde sayth that the soule of Lazarus was borne by hys aungelles in to the bosome of Abraham and that ther it receyued Ioye coÌ„solacion ☞ On the othersyde he sayeth that the soule of the rich infidle did suffer maruelous tormentes in hell He sayeth that there is a greate distaunce betwene the one and the other If the soulles haue no
abyde the day of the last redemption ☞ If anye man wyll that thys thynge be declared vnto hym by similitude the time in whyche we dwell in thys mortall bodye is lyke vnto the tyme of warre whan we be vnclothed of oure fleshe the battell seaceth and taketh ende and we haue the victorye But the daye of triumphe shall be whan Iesus Christe shall apere in hys maiestye that we maye raygne eternallye wyth hym But bycause suche similitudes are onelye to make the thynge playne and be not of authoritye we wyll take one out of the scripture which shall not onelye serue to teache but also to proue oure doctrine true We knowe howe saynte Paulle doeth allegoricallye treate the issue of the people of Israell out of Egypte and their passyng thorowe the read sea Folowyng thys let vs vnderstand that in baptyme oure pharao is plunged in the sea that is to saye oure olde man is mortified and we are buried wyth Christe by that meanes made fre from the bondage of syn But from thens we go in to the deserte in whyche we haue oure conuersation durynge thys mortall lyfe For we are poore and indigente but for that the Lorde geueth vnto vs dayelye hys graces as he dyd cause manna to raygne from heauen vnto the people of Israell whan death commyth we do enter in to the lande of promyssion whyche thynge is not done wythout greate difficultye For it is then that we moste suffer the greateste and perilous assautes Nowe after that the chyldren of Israell were entered into the lande of promyssion it was a greate whyle after er Hierusalem were buyldyd and that the Kyngedome of the howse of Dauyd was ordayned after thys maner the fayethfull soules haue immediatelye after deth a certayne reioysyng of the heritage whyche is promysed vnto them but because the glory of Iesus Christ their kynge doeth not yet apere and that the heauenly citye of God is not yet establyshed in her estate they abide vnto the day in which the same shal be ☞ All these thynges are euidente in holye scripture vnto al suche as wyl not be rebelles vnto God and thys doctrine hath not onely good approbation of the scripture but also of the aunciente doctours amongeste whom Tertulian fayth aswel the reward of the good as the ponishmēt of the euyl be in suspence vnto the resurrection Neuertheles in diuers places he affirmeth that the soules of the fayethfull do there whilles lyue in God And therefore in another place he sayeth Wherefore shall we not take the bofome of Abraham for a receptacle of soules for a tyme the which doeth represent vnto vs that there is a double rewarde the one immediatlye after death and the other at the daye of the last iudgemente And Ireneus sayeth Seynge that the Lord Iesus is entred into the shadow of death wher the soules of the dead were and afterwarde rose agayne corporally assended into heauē it is very true that the soules of his disciples for whom he did this thyng shal go after death into an inuisible place whiche is by God ordeyned for them and shall abyde there waytynge in patience the day of the resurrection Then shal they be ioyned to their bodyes to come before the face of the Lorde For no Disciple is aboue hys Master Sayncte Chrisostome vnderstode what goodnes and priuiledge thys is to vs that Abraham and Sayncte Paule be set downe abydynge the perfection of the churche that they maye receyue there rewarde For the father shewed vnto them that he would not geue them there reward vntyl we be come thether to as a father of an how-shoulde woulde saye at anye tyme vnto hys chyldren commynge from their laboure that they shoulde abyde from eatynge vntyll their other brethren were come Thou arte not contented that thou haste not alredy receyued thy rewarde what shall Abell than do whyche hath won thys price long tyme before the and hath not yet hys crowne What shall Noe and the other Patriarches do for they haue taried for vs vnto thys daye and shall yet abyde the other that shall come after They wente before vs in the batayle but they shal not be crowned before vs. For ther is one daye apoynted wherein all the children of God shall be crowned to gether Sayncte Augustyne wryteth that the soules of the Saynctes be in secrete receptacles vntyll they shall receyue the crowne of glorye in the day of iudgement And contrarywyse the soules of the wycked in abydyng there punyshement And in an Epystel whych he wrote to Sayncte Hierom. The soule sayeth he after bodelye death shall haue reste and than after that shal take agayne her bodye that she maye haue glory S Barnard the swetne◠whiche the soules of the sainctes haue at this present is great but it is not yet perfecte for it shal be made perfecte whan thei shal fit on seates as iudges whā thei haue put of ther bodies thei be forth wyth broughte into reste but not into the glorye of the kyngedome And in hys sermon folowynge he prosecuteth styll the same argumente sayinge that there be three estates of the soule The fyrste in the bodye as in a tabernacle The seconde after death as in the porche of the temple The thyrd in heauen wyth hys glorified body Who that woulde knowe more Lette hym read the seconde and thyrd sermon vpon Alhallon day Bryefely thys is the perpetuall doctryne whych hathe alwayes continued in Christes churche wythout any contradiction that as we lyue in God thorowe fayeth whylse we are in thys mortall lyfe Euen so after death we haue Ioye and consolation in knowing more clearlye and seynge as it were at the eye the heauenly beatitude whyche he hathe promised vnto vs the whyche we do contēplate here as it were in a glasse by a darke vnderstandynge Thys blynde opinion of the Anabaptistes touchynge she slepynge of soules was neuer herd of but by a sort of heritikes called Arabiques by Ihō pope of Rome which was not paste an hūdred thirti yeres agone But bycause it is a thynge so contrarye boeth to mans sence and vnto oure christian fayeth thus to caste the soules into a slumber in the tyme when they are more neare to God to haue more perfyte vnderstandynge of hys goodnes al christendome hath had thys fantasy in horror Therefore all they whych wyl yelde theym selues conformable vnto God hys word do abide in that which I haue already shewed by the scripturs and do meditate thys goodly promise that the Iuste shal blossome as the Date tre and shall be multiplied as the Cedar of Libanus that they whyche are planted in the house of the Lord shal blossome and brynge forthe theyr fruite that they shall be fatte and stronge in theyr age Therefore seynge that we knowe that our age is renued in vs thorow the grace of god by miraculous strength let vs not feare whē we se whole nature fayle But rather let vs
that in this place this worde spirite doeth signifie wynde or breath But I do denye that this place doth make any thyng to the confirmatiō of their errour For by thys maner of speache the prophete woulde expresse the fragilitye of oure estate and condition and the shortenes of mannes lyfe It is sayed in the hystorye of Iob that man is as a flour sprynging out of the earth whyche in continente wythereth and as a shadowe passeth awaye ☞ Esaias commaundeth all preachers to crye that all fleshe is but grasse If the Anabaptistes do oute of thys conclude that the soule wythereth away they do se more clearlye then dyd Saynte Peter whyche proueth that the soules of the fayethfull are immortall bycause the Prophete immediatlye addeth that the word of God abideth for euer There is a lyke reason in thys whyche is spokē in an other Psalme As a father hath pitye of hys chyldren euen so hath the Lorde had pitye of hys seruauntes For he knoweeth whereof we are made He doeth remembre that wee be duste that oure dayes be as grasse wherof the floures doth quykcly wyther awaye That the spirite passeth in vs and tarieth not and knoweth no more hys place In all these sentences let vs note that man is admonished of hys frayltye chyeflye when God wythdraweth hys hande and hys vertue from hym that he should knowe that he is nothynge and lesse then nothyng if that God do not kepe and preserue him bi hys grace And in dede when we saye that the soules are immortal We intende not by that sayinge to derogate anye thynge frome Goddes title the whyche as Saynt Paule sayeth is onelye immortall But we rather thynke it a blasphemy so to attribute immortalitie vnto the soule as if she by hyr propre vertue dyd subsyst But in the meane whyle we muste consider what propertye and nature God hathe geuen to the soules and that is by hys hande to subsiste for to be in beatitude immortall or in malediction ☞ But they thynke that they haue a verye stronge weapen of thys whych is spoken in an other Psalme wilte thou do a miracle in raysynge vp the deade that they may praysethe Shall any man in the graue shew forth thy mercye or thy ryghtuousnes in the Land of forgetfulnes Agayne the dead prayse not the oh Lord neyther yet all they that do discende into the graue But we that lyue shal prayse God Agayne what profit shal there be in my bloud when I shall descend into corruption Shal the duste prayse the or shall it shewe forthe thy veritye Also that whyche Ezechyas saieth in hys songe The graue shal not praysethe and the death shall not geue glorye to the They whyche discende downe shall not loke for thy verity The lyuynge the lyuynge shal confesse The father shall declare vnto hys sonne thy veritye For solution hereof there are two thynges to be noted the one is that by deathe we maye not symple vnderstande the commune death by whyche we muste all passe but a death whyche is a punishemente expressed and signe of the wrathe of God whych doeth emporte a reiection of men for destroye them vtterlye The seconde where it is sayed that the dead shall not prayse the it is mente of that prayse of God whych is done among those men whych haue felte his grace As touchynge the fyrste it is true that this worde hell doeth often times signify a graue as we haue also translated it But they whiche are exercised in the scripture are not ignoraunte but that whyche I haue sayed is signified by these wordes deathe and graue And that chyefly in the Psalmes Therefore those whom God hath reiecte and whom he chasteth in hys wrath not onelye touchynge theyr bodyes but muche more touching their soules are called deade and the angwyshe whyche they fele is called a graue as when it is sayed Let the deathe come vpon theym and let theym descende a lyue into the graue Againe Lorde God if thou cease to helpe me I shall be lyke vnto them that go downe into the graue Agayne Lorde thou hast drawne my soule out of the graue and hast deliuered me from them whyche are layed in the graue Againe let synners be caste into the graue and all people whyche forget God Agayne if God had not holpen me my soule hadde dwelled in the graue Againe oure bones were scatered nere to the graue Agayne he hath placed me in an obscure place like the deade As contrarye wyse it is sayed they lyue to whom God sheweth hys mercye The Lord sayth Dauid in an other place hath ordeyned benediction and euerlastynge lyfe amonge hys people Agayne deliueryng theyr soules from death and nourishyng thē in tyme of famine Agayne God shall plucke the frome thy tabernacle and thy rote frome the Lande of the lyuynge Agayne I shall please the Lord in the Lande of the lyuynge But ther is one text among the rest whych doeth so well expresse boeth meaninges that it shall suffice vs for altogyther Shall man paye a pryce for hys Soule that he may lyue euer Shall he not se death seynge that wise men do dye Foles and wyse menne saye I shall dye togyther they shall be layed in graue lyke shepe and death shall deuour thē but the ryghtuouse shall haue rule ouer them in the mornynge theyr strength shall peryshe in the Sepulchre and theyr glorye shal vade and the Lorde shall drawe my soule from the power of the graue The some of thys Phalme is that al such as putte truste in theyr rychesse or strengthe shall all dye as well the poore as the ryche as well the fole as the wyse but he that trusteth in God shall be delyuered frome the graue These thyngs wel marked we haue a solution for all the places whyche the Anabaptistes do alledge ☞ It is is therefore declared howe the Sayntes beyng astonished for the apprehention of deathe do desyre God to wythdrawe theym Howe commeth it that they haue suche an horrous Let vs beholde al the ensamples of the fayethfull we Reade not that they dyd make any greate complayntes or lamentations when the tyme was come that they should dye but dyd submit them selues to the good wyll of God in patiēce I saye also Dauid and Ezechyas Wherefore then haue they vsed suche complaintes in the places aboue aledged But onely bycause in death they dyd conceyue the wrath and seueryte of God the whyche dyd astonyshe theym and not wythout a cause Nowe there is no doubte but that the man whyche fealeth the rygour of God and is persecuted by hys vengeaunce canne not prayse him for as muche as we can not geue hym herty thankes except we fele his goodnes Secondelye where it is sayed in these places that the dead do not prayse God that is not mente that they do not prayse hym in in theyr mynde but is ment that they cannot tel hys praises vnto other Which thyng the wordes whiche are there put
felynge after death of good nor euyll what shoulde thys narracion of the Lorde be but a fable and as a tale of the boke of Mellusine Therefore thys tergiuersation of the Anabaptistes is a blasphemye which dishonoreth the Lord Iesus as thoughe he had told vs a vayne tale to no purpose Besides this it is a folyshe imaginacion repugnaunte to humayne sence as lyttell chyldren maye perceyue ☞ And thys is the promes whyche was made vnto the poore theife whan he axed mercy on the crosse For the Lord Iesus answered hym This daye shalt thou be wyth me in paradice By thys word paradice we nede not to imagen that he woulde specifye a certayne place but onely the Ioye and felicitie which they haue that liue with him This is plaine that Iesus Christe doeth not sende thys poer synner to the daye of resurrection but doeth assigne him the selfe same daye to liue eternallye in his companye The Anabaptistes to trifel out thys place do alledge that whiche is sayed in a nother place that a thousande yeres are as one day before the Lorde Whiche thinge we graunt vnto them but thys muste we consider that when God speaketh vnto men he frameth hys speache accordynge vnto their capiacitye In suche wyse that you shall neuer finde in the scripture that God hath at any time sayed I wyll thys daye do thys meanynge that he wyll do it a thousande yeres after In suche maner whan Ionas shewed the Niniuites that after fortye dayes their Citye shoulde perishe it hadde bene greate folye for them to haue vnderstanded fortye thousand yeres Lykewyse whan the Lorde sayde that he woulde ryse agayne the thyrde daye we knowe he speake after the common maner of menne But I wyll sease from thys matter for as muche as all men do see howe muche the Anabaptistes haue bene begyled in vsynge of suche euasions They haue yet a nother cauilation To daye doeth signifye the tyme of the newe testamente And to proue thys they abuse thys sentâ—nce whyche is in the Epâ—stell to the Ebrues that Iesus Christe whyche was yester daye is to daye and shal be for euer But they se not that if we shoulde so expound the word thys day the word yester day shoulde signifye the tyme of the olde Testament and so shoulde it folowe that the Lord Iesus dyd begyn to be whych were a great absurdite for as much as we knowe that he is our eternall God and also touchynge his humanitie he is called the Lambe sacrificed from the begynnyng of the worlde Moreouer after theyr sayinge we myghte conclude that they whole sinnes Iesus Christ hath forgeuen ought to enter into heaueÌ„ before the daye of the resurrection For the Apostle speaketh of thre tymes of the whyche the one as I thynke sygnifieth the daye of the olde testamente and the other signifieth the tyme whyche shal be from the renewynge of the worlde Therefore it resteth that thys word to daye must signifye the tyme in whych we be whych is betwen the death of Iesus Christe hys last commyng And that they may the better knowe theyr beastlynes If Iesus Christ had promised heauen vnto the these for the day of IudgemeÌ„t he ought to haue sayd in the worlde to come and not thys daye For that is the scriptures maner of speakynge Who thinketh them not ouercome by thys cleare reason Yet is theyr impudency suche that they brynge yet an other replycation whyche is that heauen is promised vnto the thefe in lyke sorte as deathe was pronouÌ„ced to Adam and Eua in what daye so euer they shoulde eate of the fruyte whyche was forbydden theym Nowe is it certayne that they dyed not the same day but longe time after I answere that in the same instaunce that Adam traunsgressed the commaundement of God he dyed as touchynge the soule For as muche as he was alienate whyche was hys verye lyfe and was made subiecte to bodily death And thus thoughe we shoulde receyue theyr glose yet spyte of theyr teathe shall we haue wonne this much of them that in the selfe same daye the thiefe was deliuered from the misery in whych Adam was fallen by hys offence In summâ— we conclude that euen as deathe beganne to raygne in Adam froÌ„ the daye of hys traunsgression euen so the thyefe the same daye in whyche the promise was made vnto him beganne to be restored into the beatitude of heauen We se that S Paule liued in this hope wheÌ„ he sayed that he desyered to be losed to lyue wyth Christe Fyrst he vseth an apte speach in sayinge that the fayethfull man thorowe deathe is deliuered frome the bandes of hys bodye as in an other place he doeth more clearlye expresse it Further he addeth that his desyre is to be with the Lord Christ wheÌ„ hys soule shall be seperated from the bodye And in dede if it be not thys these wordes whiche he speaketh in an other place can not be true that there is neyther lyfe nor deathe whyche can seperate vs from the â—oue whyche God hath vnto vs. For if we perishe by death or that oure soule lese hyr lyfe howe canne the loue of God consist towardes vs but thys is more playnelye deduced in an other place where he sayeth We knowe that if our earthly house of the tabernacle of our bodye were destroyed we haue a buildynge in heauen by God whych is not made with handes Therefore beynge in thys tabernacle we morne as beyng greaued not that we desyre to be vnclothed but clothed agayne that our mortalitie myght be swallowed vp of lyfe Notwythstandynge we be alwayes of good courage knowinge that whylse we be in our bodyes we be as straungers frome God bycause we walke by fayeth and not by syghte ¶ But we haue thys confidence and desyre to be seperat from the body and to be present wyth God bycause there is made mention there of the daye of iudgemente The Anabaptistes do theyr indeuoure to wrape vp al there that they myght drawe all the wordes of the Apostle vnto that daye But they can not do so muche but that the trueth wyll be yet more stroÌ„ger to maintain it selfe against theyr false accusations For the Apostle doth saye expresly that the fayethfull man departynge frome hys bodye goeth to God from whom he was absent in thys worlde After that he addeth that as well absente as present we do our indeuour to please God bycause we muâ—â—e al come before hys iudgement seate That man is very obstinate and more then hardened agaynste all reason whyche wyll not consente vnto these wordes Nowe is it so that the Anabaptistes in place where saynte Paule sayeth that by death we approche to God do make vs beleue that wee retule and be further of then in thys presente lyfe ☞ That so it is it is wrytten that he whiche beleueth in the sonne of God shall not come into coÌ„demnation but is already gone from death vnto lyfe If lyfe euerlastyng be alreadye
syng wyth Dauid My soule blesse thou the Lorde whych fylleth thy mouthe wyth good thynges and maketh the yonge agayne lyke the Egle. And to this we haue the prayer whyche the Lorde Iesus made to hys father for the same purpose sayinge Father I desyre that those whyche thou haste geuen me may be with me to se my glory Nowe as we haue suffitiently proued the true doctrine touchynge the immortalitie of the soules so on the other syde is it necessary to answere to those places whych the Anabaptistes do brynge forthe to grounde theyr errours on Fyrst they aledge that the description whiche the scripture maketh of maÌ„s soule agreeth wyth the same of Beastes as where it is sayd that God hath created the greate whales and euery lyuing soule Also that the beastes entered by couples into the Arke al that had spirit of lyfe And to confyrme this they helpe them selues wyth that whyche saynte Paule sayeth that in thys lyfe man is corruptible mortall and animall But he shal ryse agayne incorruptible immortall and spiritual as it is wrytten that the fyrste man was made in a lyuynge soule I graunt that thys tytle of lyuynge soule is oftentimes attribute to beastes bycause they also do lyue in theyr kynde But there is greate diuersitie betwene them and meÌ„ For in man the soule by whyche he knoweth Iudgeth and hathe discretion is called lyuynge The Soule of beastes hath none other facultie but to gyue mouynge vnto theyr bodyes Therefore it is no maruayle if the soule of man whyche hath reason vnderstanding wil and other powers distinct from the bodye do subsiste beinge separate from the bodye wher as the soules of beastes do perishe for as muche as they haue onelye but corporall sence ☞ For thys cause Sayncte Paule alledgeth the testimonye of Aratus an Heathen Poete whyche sayth that we are the lynage of God to declare the excellencye of our soules Touchyng that saynt Paule putteth difference betwene a liuyng soule and a liuyng spirite is not done to declare that the soule whych we now haue doeth peryshe but onelye to declare howe muche more power ther shal be after the resurrectioÌ„ that is fowete that we shall be lyke vnto the Aungelles of God liuynge wythout meate and dryncke not beynge subiecte to anye mutation or fragilitie ☞ They do yet further alledge the vâ—sion of Ezechyell where the Prophete wrytynge of the resurrection doeth say that God calleth the spirite from the foure wyndes to inspyre lyfe into the deade bones But the solution is easye that Ezechyell after the maner accustomed of the Prophetes vseth an exterioure fygure to signify the foule of manne as in hys fyrste vision speakynge of the spirite of God he calleth hym also wynde Who so woulde vpon that reason that the spirite of God were not an essence were farrre wyde Therfore it is greate folye of these madde menne that they do not obserue thys maner of speache whyche is so commune thorowe out all the whole scripture ☞ Theyr thyrde Argumente is that thoughe the soule were created immortal yet thorowe synne she hathe laste hyr immortalitye as Sayncte Paule doeth saye that the rewarde of synne is death But fyrste I aske whether the deuil haue not receyued the same rewarde And yet is he not so dead but that he alwaies watcheth and buselye seketh whome he maye deuoure Secondely I aske whether thys death take ende or no For if it haue no endeÌ„ wyll they nyl they they muste nedes graunte me that the soules thorow death do not cease to fele the eternal fyre and the wormes that gnaweth theym It appeareth therefore that the soule doeth not so dye but that shee hathe fealynge of hyr euyll Touchyng the body it is sayed that it shal returne to the earth whence it is come there to rote But the deathe of the Soule is to be put from God and to be coÌ„fouÌ„ded wyth the felynge of hys yre as the Apostle declareth sayinge Awake thou that sleapest ryse from deathe and Christe shall illumine the. It is euidente that he speaketh not to the insensible bodye but vnto those whiche beynge buried in synne do beare Death and Hel wyth them Moreouer we haue alreadye shewed that that thynge whyche we haue loste in Adam is restored in Iesus Christe For that thyng whych was shewed before by the prophetes that he shoulde destroy death for euer and that he shoulde swallowe it vp the Apostles haue declared that it is fulfylled He hath destroyed death sayth saint Paule and hath geuen lyfe thorowe the Gospell Agayne if death haue reygned thorowe one mans faulte they whyche haue receyued abundaunce of grace shall raygne in lyfe thorowe Iesus Christe Thys one sentence is sufficieÌ„t to stoppe theyr mouthes For seyng that the deathe whyche is come thorowe Adam is abolished by Christe the whole question lieth in the comparison whych Saynte Paul maketh there Which is that the vertue of Iesus Christe is of greater strengthe to restore theÌ„ was Adams to destroy Whiche thynge in that place he doeth wel declare And folowynge that whych he spake he addeth further after that there is no dampnation to theym whyche are in Christe Iesus whych walke not after the flesh And in dede if deathe shoulde haue dominion ouer the Soules of the fayethfull the grace of God should not haue his raigne which importeth lyfe as he sayth but rather the lawe of god shoulde exercyse hyr power ouer them whyche is contrarye to the whole doctrine of the scripture ¶ They do also abuse theim selues with thys that oftentymes thys worde sleepe is token for death as where it is sayed of saynt Stephan that he fel a slepe in the Lord. Againe Lazarus our frend slepeth Againe sorowe you not for them that sleepe And in dede this manner of speach is more frequeÌ„t in the Hystories of the Byble then anye other I answere that thys slepe appertayneth nothynge vnto the Soule but oughte wholie to be vnderstanded of the body For ther are two speaches whyche do vnderstande in one selfe sence to sleepe wyth hys fathers and to be wyth hys fathers Nowe when it is sayed that a man is put vnto hys fathers it is playne that it is ment of hys Sepulchre I woulde haue no manne beleue thys excepte I can proue my sayinge by good wytnes of the scripturs WheÌ„ Iob sayed Beholde I slepe in duste he ment not that hys soule should slepe ther. So when he sayth in an other place that al men shal slepe in the duste togyther and that the wormes shall couer them it maye not be vnderstande out of the bodyes A lyke meanynge is in these wordes of Dauid wher he sayeth that he was lyke vnto the dead sleapinge in then Sepulchres And Esayas speakyng to Nabuchodonosor sayeth All other kynges haue slepte in theyr glorye and were putte into theyr places but thou arte caste oute of thy Sepulchre ☞ Therefore in a some we se that thys worde sleepe is by similitude applied vnto
it must nedes folowe that they are vnhappy Seynge that all the blessednes of the chyldren of God proceadeth and hangeth of thys that in the daye of the resurrection they shall be lyke vnto God and inioye theyr heritage It is no maruaile if saynte Paule do saye that they shoulde be more vnhappy theÌ„ the reste of the worlde if there shall be no resurrection ☞ And in dede in one maner sence he putteth these two thynges that there is no resurrection and that our hope should be onely in thys worlde I doubte not but that euery man seeth playnelye that thys sentence of saynte Paule is nothynge agaynste vs. For he sayeth that if we be deceyued in our hope whyche we haue of the resurrection that we be vnhappye And we saye that the soules of the fayethfull are ryght happye thorowe the same hope wythout whiche we confesse that they can haue no Ioye nor blessednesse In thys there is no contradiction ☞ They obiecte yet more againste vs that which is wrytten in the epistle to the Hebrues of the Auncient fathers how that thei departed in fayeth wythoute receyuynge the promises but saluted theym a farre of and confessed them selues to be straungers vpon the earthe ☞ Nowe in saying thus they do signifye that they soughte theyr heritage and naturall countrye in that they had no mynde of that contrei froÌ„ whens they came they might haue returned but they desired a better that is to saye from heauen Thys texte is wyckedly depraued by them thorowe false gloses in that they do refer thys to the presente tyme where the Apostell speketh of the tyme whan the Patriarches were conuersaunte in thys worlde Howe be it touchynge the purpose of oure matter I am ryghte well contente to alowe their glose They make their argumente thus if Abraham and the other fathers do desire the heauenly heritage than they haue it not yet I replye to the contrary that if they haue a desire than do they lyue and haue relynge of good and euyll Where is their slepyng than Thus we se that they be contrary to them selues lyke litell chyldren Touchynge the reste I wyll well the Apostle sayeth afterwarde that all the auncient fathers haue not yet receyued that whych in thys worlde they loked for bycause God hath ordeyned that they w thout vs shoulde not be made perfect And this is it that we saye that all the consolation whych the fayethfull soules haue is reduced to thys glorious immortalitye in which we shall all at one tyme be gathered together whan Iesus Christe shal apere in iudgemeÌ„t These places which here after I wyll recite shal declare howe these phantasticalles do kepe together al the cauillations that they canne and that impudentlye to haue some apparence to colour their errour If the soules say they beynge seperate from their bodies do lyue wih God than dyd saynct Peter greate iniury to Chaâ—ita in raisyng her vp seynge it was a wythdrawynge of hir from the companye of God and from the blessâ—d lyfe whan he broughte her agayne in to thys sea of miseries I Answere that this argumente maketh as muche agayne them as agaynste vs. For if she slepte wythout felynge anye euyll we maye saye that it was not for her prophet to come from such a rest to enter into the fyghtes of thys presente lyfe I myghte require of them the solution of this argumâ—nt But I knowe that it were vaynt to tarye for anye good solution of theÌ„ Touchynge vs oure answere is easye that whyche Sayncte Paule spake of hym selfe is common to all fayethfull men That is that it is profitable for vs to dye that it is for oure aduantage to be wyth Christe And yet notwythstandynge he sayeth that God whan he healed Hepaphroditus of his sycknes and deliuered hym from death had pitie on hym allthoughe he were of the number of the fayethfull The Anabaptistes do saye that thys is a crueltye if the soules do liue after death ☞ We saye that it is a mercifull deade whaÌ„ it pleaseth God to be magnifâ—ed in vs in thys corporall lyfe makynge vs instrumeÌ„tes of his glorye Moreouer it is not sayed that Thabitha was raysed vp for her owne commoditye but at the requeste of the poore whiche wepte for the losses that they hadde by her death Therefore let vs byde faste by thys that the Lorde doeth alwayes vnto vs a singuler grace whan he maketh vs to lyue and dye to hym ☞ Let vs come to the testimonies whyche they aledge of Dauid althoughe I be asshamed to reherce them bycause they do abuse them so chyldyshelye But yet muste I reherse them bycause they go about to disceyue the simple with them They do aledge thys sentence I haue sayed you are goddes and sonnes of the moste hyghest yet shal you dye lyke men They do expouÌ„d thus that the faythful are there called goddes but yet do they dye lyke the reprobate and that there condition is lyke vntyl the daye of iudgemente But we haue the exposicion of Christe that in that place is mencion made of princes and ministeres of Iustice whiche haue the tytle of goddes bycause that in there estate they are as hys lyuetenauntes And thoughe oure sauioure Iesus Christe had spoken nothynge thereof yet the phrase of scripture doeth declare it plainelye And the texte it selfe is so playne â–ª that it beareth hys glose wyth it For there are reproued all suche as exercise tiranny and iniquiti and it is sayed to them that they muste dye and be depriued of that dignitye whyche they haue and muste geue an accompte to God as well as the leste of all They aledge also thys texte put not youre truste in men the spirite of man goethe and returnethe into hys earthe and in that daye shall perishe al their cogitations They take thys worde spirite for wynde as thoughe ther were none other soule in man Than do they make their argumeÌ„ce Thus if mannes cogitations do perishe it muste folowe that the soul doeth slepe or else that it is nothing I answere that the spirite of man doeth signifye an other thynge than breth as I haue ryghts well proued before But were it so that thys worde in thys place were taken in suche a significacion as it is taken in some other places yet shoulde it not therefore folowe that man hath none other soule but breth Touchynge that it is sayde that the cogitacions do perishe that doeth importe none other thyng but that the enterprises of men are dissipate by death and vanishe as smoke as it is sayde in a nother place that the desires of synners shall perishe to signifie that they shall not come to ther effecte Therefore Dauid sayth not that men shal thyncke nothynge after ther death but he meaneth that all ther delyberacions shall come to nothing They aledge an other place all moste lyke thys he hath remembered that they are but flesh a spirit that goeth and retorneth not agayne Nowe I graunte
honour double Bycause that by that meanes charitie is continued among men and the trueth whyche he hathe in singuler recommendation is maintened forasmuch as it is done for the only testimonie of the trueth in doynge therof men gyue vnto hym one of the pryncipall honours whyche he requireth And in dede it is expressed in the lawe that a true and lawful othe is a kind of honour whiche is done vnto hym by his people For euen as he cōmaundeth that we shold inuocate cal on him onelye euē so he cōmaūdeth that we should sweare by his name And the prophetes cryinge our against Idolatrye make often mention that menne haue sworne by straunge Goddes contrarye wyse wyllynge to signifye that the seruyce of God shoulde whollye be restored they saye that menne shall sweare by hys Thys is then the ryghte waye to treate of othes Fyrste of all we muste shewe that the vse therof is double that is to geue testimonye of thynges past and already done and to bynde oure selues to do in tyme to come that whyche maye lawefullye be required of vs. After thys we muste shewe that to swere is to call God vnto wytnesse and therefore it behoueth vs herein to shew what reuerēce we beare vnto his name Of this it foloweth that a manne shoulde neuer open hys mouth to swere but wyth feare of God in singuler honour and humilitie Thus by thys meanes all these formes of blasphes wher the name of God and of Iesus Christe is contumelioustre taken shall be ryght well reproued Moreouer it muste be shewed by howe manye waies the name of God is takē in vaine and fyrste of al deteste al periuries and false attestations as excreable blasphemies for as muche as the veritye of God thereby is torned into leasinge for as much as all hys glorye thereby is ouer throwen and therby mē woulde as it were compell hym to deny hym selfe Consequently it muste be shewed what a contemnitie of God it is to take hys sacret name in daliaūce as by pleasure or to decke oure language or for a superfluouse fyllynge vp of oure speache or by anger or by laughter and myrthe and so muche more sharpelye rebuke thys vyce as we see it nowe a dayes roted faste in the worlde that the custome therof is so commune on the other syde wee muste rebuke these superstitions by whyche the name of God is polluted as when men do indifferentelye take the names of sayntes and myngle them wyth it After thys sorte an othe doeth not onely importe no prophanation of the name of God but doth greatly make for hys honoure Now when the ende is suche who shall dare say that it is a viciouse and a wicked thyng The sume is that the worlde be warned that God hathe nothynge in greater recommendation then the glory of hys name to mayntayne it thorowlye and to punyshe those whyche do obscure or lessen it Therefore no man ought to take hys name but in greate reuerence onelye to make it serue vnto such ende that he may be glorified thereby But the Anabaptistes lyke mad bedlems do condemne all othes wythoute exception wythoute decernynge whether there be good or euyll in it And by thys it appeareth that theyr sayinge is nothynge grounded on reason Let vs nowe come vnto authoritie to se whether they haue anye testimonie of the worde of God They do make a great buckler of these wordes of oure Sauioure Iesus Christe where he forbiddeth vtterly to swere for out of that they do conclude that neither for ryght nor wronge it is lawfull to swere For answere I do fyrst aske them whether thei thinke that Iesus Christ would ad any thynge vnto the lawe of God hys father or whether he woulde simplye interprete the lawe If they do saye as touchyng that that he hathe declared the perfection of the lawe Then aske I further whether this perfection was neuer knowen by fore If they saye no I saye that it is an euident lye Moyses after he hadde published the lawe doth protest vnto the people that he hathe shewed the waye of lyfe and the waye of death ☞ Moreouer reducynge altogyther in-into a shorte summarye he sayeth that hys doctryne doeth tende vnto thys ende that a manne should loue God wyth all hys herte wyth all hys vnderstandynge wyth all hys soule and strengthe Also in an other place And now Israell what is that whych God requireth of the but onelye that thou shouldeste cleaue vnto hym wyth thy whole hert These sentences do sufficientlye proue that the doctrine of the lawe doeth contayne a rule of well lyuynge to leade a manne to an whole perfection It is therfor very certaine that God hath in the law declared his good wyll He hath I saye once for all pronunced of good and euyl touchinge those thynges whyche are pleasing or displeasinge to hym Therefore the Lord Iesus alwayes whē he spake of the perfite life Mathew .xx. did sēd those that he taught thither And S Paule in the twelfthe of the Romayns doth lead vs vnto the same ende that we might the better perceiue what is our dutye Therefore to saye that Moyses dyd but halfe teache the people of Israel to honoure and serue God is a blasphemye first forged by the Papistes and now renued by these pore phantasticals whyche take for a reuelation frome heauen what so euer fabils they haue heard of their grādmothers If anye do here replye agaynste thys that Iesus Christe is called the perfection of the lawe and that it is sayd that we be no more gouerned by childysh doctrine as the aunciente people were I answere that this word perfection is not mente of the doctrine but is referred vnto the grace of the holy spirite by whyche that whyche is contayned in the lawe is written and imprynted in oure hertes to the ende that the Lorde shoulde not onely speake to our eares but also vnto our wyll and that we shoulde not onelye heare those thynges whyche he doeth commaunde vs but that we shoulde do them There is also a seconde reason whyche is that the Lorde Iesus him selfe alone hath in hys owne person accomplished al Iustice was a perfecte obseruer of the law that hys obedience whyche he gaue vnto hys father myght be imputed vnto vs. Touchynge that saynte Paule calleth the lawe childyshe doctrine that meaneth he onlye of the ceremonies and figures And in a lyke sence he saieth that the lawe coulde not brynge hyr Disciples to perfection For as muche as the ende the accomplishmente and veritie thereof is in Iesus Christe In the reste as pertaynynge to the doctrine of lyfe suche as it was in the begynnynge suche is it euen nowe at thys present alike to vs and to the chyldren of Israell For it varieth not but as the wyll and iustice of God is immutable euen so the lawe whyche is a true and certaine declaration thereof doeth remaine vnto the laste ende suche as it was at the
Christ he maketh no difference but synit foloweth that in all the rest he is lyke vnto vs thys vnderstanded that in that place he speaketh namelye of the humayne nature In these places we do not onely se how the Lorde Iesus is verily our brother in vnitie of one selfe nature but also the profit whiche we haue thereby of the whyche they do spoyle and depryue vs whyche do attribute vnto hym I can not tell what heauenly body whych hath nothyng cōmune with ours In lyke maner all the disputation whych Saynte Paule maketh to the Corynthyans to proue oure vniuersall resurrection in the resurrection of Iesus Christe can not stande if he haue not a nature commune wyth vs. Seynge Christe is risen sayeth he wee shall ryse agayne and if we shall not ryse agayne then is Christe not risen agayne It were easye to replye agaynste thys if it myght be aledged that Iesus Christ broughte an heauenlye bodye wyth hym into hys mothers wombe For that were no maruayle that a substaunce whyche came frome heauen was exempted from corruption And so shoulde it not followe of that that oure bodyes whyche are earthlye and haue in them nothynge but corrupte mattier shoulde aryse agayne ◠Therefore that all suche deductions maye be fyrme and sure it is necessarye that oure Sauioure Iesus Christe be pertaker wyth vs in one selfe nature For therein lyeth the whole hope that we maye haue of the resurrection that thys corruptible fleshe whyche we now beare is already raysed vp in Iesus Christ hath taken possession of heauen and is there immortal By this meanes I saye we haue a good earnest surety for to certifie vs and otherwise not In an other place the same apostle going aboute to shewe howe that the Lorde Iesus is our mediatoure sayeth expreslye that he is man bycause he knewe well that we coulde neuer be induced to draw our selues toward hym vnlesse we hadde fyrste thys perswasiō that he is oure neyghboure and that he pertayneth vnto vs. Therefore in thys thinge lyeth and resteth oure confidence to make vs to truste in Iesus Christe and to seke hym for oure meadiatour bycause he is ioyned vnto vs doeth perticipate wyth vs in one selfe nature And that is it which Esaias meaneth wher he sayeth that he was made Emanuell that is to saye God with vs. For that can not be wythout true similitude and vniō of nature Vnto thys purpose ther be yet other peremtory reasons the whych thoughe they be not expressed in holy scripture yet be they neuertheles true For as muche as they be grounded in the same For that it was necessary that he whych shuld be our mediator should be verye God verye mā it appeareth in the office of a mediatour whyche is to reconcile menne to God and to put away the mortall enmitie whyche was before Nowe was there no hope that thys shoulde be done excepte that the maiestye of God dyd discende vnto vs ioynynge hym selfe with the infirmitie of our nature Likewyse the office of a mediatour was to make vs the chyldren of God and inheritours of hys kyngedome wher as we were the heyres of death and damnation Thys is therfore the earneste to confyrme our cōfidence that we be the chyldrē of god for as muche as the naturall sonne of God hath taken a bodye of oure bodye and fleshe of oure flesh to be made one wyth vs. More ouer it was necessary to our redēptiō that the disobediēce which was cōmitted in our nature shold be repared again in the sam nature Therefore the Lorde Iesus came a very mā presentynge hym selfe as in the person of Adam of whom he also toke the name that he myght paye the payne of syn in that fleshe in the which it was committed Therfore they which do spoile Iesus Christ of hys humayne nature do not onely muche obscure hys goodnesse but they do vs also greate wronge in destroyinge the true obiect whych we haue to haue right ful affiaunce in hym And lest it should apere that I do dissimule any thynge of that whyche myghte serue for that purpose I wyll brynge forthe all those places whyche seme to geue any colour to theyr phantasye Saynte Paule in a certen place saith that Iesus Christ made him selfe of no reputatiō takyng the forme of a seruaunt beinge made lyke to men and in apparaunce of no reputation takynge the forme of a seruaunte beynge made lyke to men and in apparaunce shewed hym selfe a man Out of thys Marcion doeth conclude that hys bodye was a fantasye The Anabaptistes at thys daye conclude oute of thys place that hys bodye was not suche as ours is The answeare to thys is verye easye For Saynte Paule doeth not speake of the substaunce of Christes bodye but doeth onelye shewe that thoughe it so be that he myghte shewe hym selfe in his gloryouse maiestie as God yet he behaued hym selfe as a symple man in all mekenes He exhorteth the Philyppians to humilitie To do thys he bryngeth Christ for exemple saynge that he was in the forme that is to saye in the glorye of God and that notwythstandynge he made hym selfe of no reputation He addeth afterwarde that he shewed hym selfe in the forme of manne and that he behaued hym selfe as man What other thing do these worde signifie but that vnder the vaile of hys fleshe in whyche he appeared little contemptible he hyd the glory of hys diuinitie in suche wyse that ther appeared in him but the trayle condition which he outwardlye shewed Thus as touchynge the solution of thys place ther is no difficultye But ther is an other the whyche semeth to haue a litle more of apparaūce It is in the .xv. Chapter of the fyrste Epistle to the Corinthyans wher saynt Paule sayeth that the fyrste Adam was earthly made of the earth the seconde is heauenlye beynge come from heauen Out of thys the Anabaptistes after the example of theyr predecessors the Maniches do cōclude that Iesus Christ had an heauenly bodye and not formed nor created of humayne seede that is to saye of the substaunce of hys mother the virgyn The solution of thys argumente is easye if we beholde S. Paules purpose and do cōtinue and knyt one sentence wyth an other and not cutte of and snatche one worde to the deprauation of the whole sence Saynte Paule there goynge aboute to proue whence commeth deathe and whence commeth resurrection frome death That is to say the fyrst of Adam the seconde of Iesus Christe among other thynges sayd that Adā was made a lyuing soule Iesus Christ a quickenynge spirite Nowe by thys he intended not to denye that Iesus Christe had a soule lyke vnto ours but he doeth signifye that he had a greater thynge that is to saye hys spirite whyche is not onely lyuynge but hath in hym selfe the vertue to quyckē Then he addeth further that the fyrst Adam was earthly for as muche as he was of the earth and that Iesus Christe is heauenlye
beyng come from heauen ¶ There is no doubte but that thys place oughte to be vnderstande as the other of the qualitie of Iesus Christe and not of the substaunce I meane of that vertue supernaturall and diuine which he hath frō heauen as the sonne of God and not of the earth as a mortall manne And in dede as we haue said the strēgth of the argument whyche saynte Paule maketh ther to confyrme vs in the hope of the resurrection were nothynge if Iesus Christe had an other substaunce of bodye then we They aledge further that it was conceyued of the holy Goste But this vertue of the holy Goste is not to exclude the substaunce of hys mother It is true that there was no cōiunction of man and woman to beget hym after the naturall course of other men But that is no impedimente to the merueylouse operation of the holy Goste by which he was formed of the substaunce of hys mother that he myght be the very sede of Abraham and fruite of the wombe of Dauid as the same holy Gooste had longe tyme before named hym I knowe theyr answere to this is that this inconuenience shold folow that foras much as the whole sede of manne is a cursed and corrupted so shoulde the Lorde Iesus discend of corruption But I answer that this miraculos conception taketh awaye that difficultie Fo◠the workynge of the holy Gost was to that ende to sanctifie hym frome the begynnynge and in sanctifiynge to preserue hym from all spottes of mās fylthynes For thys cause S Paule sayed that he toke the similitude of synfull fleshe to cōdemne sinne in the fleshe For in takynge oure fleshe he toke not the synne for as muche as the vertue of the holye Goste dyd seperate from the condition o the other They haue also a folyshe and fantasticall consideration that they thinke that it sholde be a dishonorynge to Iesus Christe to make hym so lowe that he shoulde be of lyke nature to vs and therefore they thynke that it appertayneth better to hys dignitie to attribute vnto hym an heauenly bodye I answere that it is greate folye to esteme that the glory af Christe is any thynge lessened or that it doeth anye thinge derogate to hys dignitie to saye that he humilied yea made hym selfe of no reputation for our redemption and saluation There is muche more sayed of hym in the xxii psalme that he is a worme and no man the opprobrye and abiection of the people Lykewyse that whyche Esayas sayeth is muche more that he was estemed as one of no valure rekened as a lipper coūted amōg the numbre of euyll doers But can a manne saye more then Saynte Paule hathe sayed That is that he was accursed and made an execration for vs if thys diminyshe hys honoure then muste we be ashamed to confesse that he was crucified for vs. For thys word crucifiyng is a more ignominios word then at thys day is the gallowes ☞ Therefore lette vs not deceyue our selues wyth these folyshe imaginations thynkynge to honoure Iesus Christe after oure fantasy or else to be in feare that we shal dishonoure hym in knowledgyng that he was made lyttle for our sakes as touchynge hys humayne natures Euen as wythout all begynnynge he was God of one selfe glory with hys father euē so doth he cōtinue styl wythout anye diminution In that he hath taken vpon hym oure fleshe and in the same was humbled he hath geuen a notable testimony of hys infinite goodnes and of hys incomprehensible loue whych he hath vnto vs So farre is it of that thys shoulde anye thynge derogate to his highnes that it is the principal matter that we haue to magnify praise hym for For a conclusion if we wyll trulye confesse the Lorde Iesus to be our sauiour let vs confesse accordynge to the exhortation of saynte Iohn that he is come in the fleshe to vnit vs to God his father by meanes of the obedience whyche he gaue vnto hym in our humanitie as in oure persons He that maketh not thys confession is Antichriste and we ought to abhorre hym ¶ The second Article IT is tyme that I do come vnto the secōd Article of the which I promised to treat That is that the Anabaptistes communely all do hold opinion that the soules beyng departed from the bodye do no more lyue vntyll the day of the resurrectiō Howbe it they do somewhat differ amonge them selues For some of theym do thinke that the soule is not a substaūce or a creature hauīge an essensiall beynge but that it is onely the vertue that mā hath to breathe to moue and to do other actions of lyfe whylse he is yet a lyue The other do confesse that the soule is an essensiall creature and yet neuertheles do Imagyn that the soules of theym that be deade do slepe wythout any sence or vnderderstandynge vntyl the daye of iudgemente Therefore if we shall thorowlye confute the Anabaptistes we muste fyrste shewe that the soules haue an essensial being of theyr own Secondelye that after deathe they do felt and knowe theyr condition and estate but before we go any further in thys matter we muste note that thys worde Soule is diuerslye taken in the scripture Fyrste for the lyfe as where it is fayed in Iob I beare my soule in my handes Also in saynt Mathewe is not the soule more then the meate and in infinite other places Sometyme it is taken for the wyll or the desyre as where it is sayed in Samuel that the soule of Ionathas was knytte to the soule of Dauid And in the Actes wher it is sayd the multitude of beleuers had one hert one soule Somtime it is takē for the whole man as wher it is sayd that there descended into Egypt wyth Iacob three score and fyf tene soules Also wher the Prophet pronoūceth that the soule which synneth shal dye Also for breathinge or blowynge as in Samuell where Saull sayeth I am ouercome wyth angwyshe thoughe all my Soule be yet in me Lykewyse when Eliseus sayed that the soule of the chyld dyd returne into hys bowels Fynallye when it is ioyned wyth thys worde spirite it signifieth an affection as when Esaias sayed my soule desyereth the in the night and I watch vnto the in my spirite Also saynte Paule prayeth God to kepe the Thessalonians vndefyled in bodye and in spirite and in soule Lykewyse thys word spirit is diuersly takē of whych I nede not now make long declaration but onely thys that we know that it is often tymes taken for the soule as it shall euidently appeare in those places whiche hereafter shall be alledged Thys beynge noted let vs se whether the soule of man haue an essensuall beyng of hir owne whiche is geuen to hyr of God And let vs beginne at the creation of man which wyll helpe muche to thys marter Touching Beastes and other lyuynge creatures God doeth commaunde them to be made symplye When he commeth to the
makynge of man be entreth into consultation sayinge Let vs make mā to our Image and lykenes Nowe where shall we fynde thys Image of God excepte there be a spirituall essence in man in whyche it is imprynted For the bodye is not that thynge wherein the Image of God is residente It is true that Moyses by and by addeth that manne was made a lyuynge soule whyche thing he doeth saye also of Beastes But to declare a speciall excellencye he saith That God hath inspired the vertue of lyfe in the bodye whyche he made of the earth Therefore thoughe the soule of man haue certayne qualities cōmune wyth those of beastes yet for as much as she beareth the Image lykenes of God she is of condition differente from the other And for as much also as she hath hyr beginnyng apart she is of an other preheminence and thys is it that Solomon meaneth where he sayeth that in deathe the bodye returneth vnto the earth whence it was taken and the soule returneth to God whych gaue it And therfore it is sayd in the boke of Sapience That man is immortall in that he is created to the Image of God It is no autētyke boke of the scripture but yet is there no inconuenience that wee vse the testimonye thereof as we maye do of an aunciente doctoure how be it thys onely reason oughte to suffice vs that the same image of God whiche was set in man can not be but in a spirit immortall if we marke well what it doeth containe after saint Paules exposition that is that we do resemble God in ryghtuousenes and true holines Thys muche is sayed touchynge the creation ☞ Nowe are there manye places in holye scripture whyche are muche more euidente as where Sainte Peter sayeth that the rewarde of oure fayth is the saluation of our soules Also where he sayeth that the fayethfull do purifie theyr soules Agayne that the desyres of the fleshe do fyghte agaynste the soule Also where he calleth Christe the Byshop of oure soules For these sentences can not consiste excepte there be soules whyche be saued and whych be assaulted by euil cōcupiscences whyche be purified from their spottes and gouerned by Iesus Christ their byshop Accordynge to thys it is sayed in the hystorye of Iob that men do dwel in earthē housses whych maner of speakyng S. Peter vseth where he sayeth that he wyll admonyshe the fayethfull as longe as he shall dwell in hys earthlye tabernacle If it were not that the pryncipall parte of manne dyd dwell in the bodye as in a tabernacle thys shoulde be spoken wythout reason The Apostle also in his Epistle to the Hebrues declareth as muche or more expreslye the same thynge where he sayeth that oure fathers whych begat vs in thys worlde are fathers of oure fleshe but God onelye is father of our spirites I praye you how shal we vnderstande these wordes if the soule be not an essensiall thynge and a lyttle after speakynge of the citezyns of heauen he sayeth that they be the Aungels and spirites of Iuste men Woulde we haue a more cleare proste then this Also I se not howe we shal expounde the exhortation whyche S. Paule maketh vnto vs that we shold purge vs frō all fylthynes of the fleshe and the spirite except we take this word spirit for an essential soule For as the bodye is a subiecte whych receyueth pollutiō so muste it needes be that the soule on hyr behalfe be a creature which may be polluted sanctified ☞ There is a lyke reason in that where he sayth in an other place that the spirite of god beareth wytnes to our spirites that we be the chyldren of God Howbeit if we dyd hold that principle whiche oughte to be certain amongest vs christen mē we should not nede to enter into disputatiō of this matter that is to say whether the soule be an essensiall substaunce or no seynge that thys was the errour of the Saduces whyche expreslye is reproued in the scripture For in the .xxiii. of the Actes it is saied that saint Paule goynge about to excuse hym selfe doeth protest that he was persecuted bicause he did not approue the sect of the Saduces And Saynte Luke declaryng what this secte was sayeth that the Saduces do not beleue the resurrection nor that there be any Aungels or anye spirites or soules What wyl we haue more then thys S Paule confesseth that he is a Pharisee in hys Articles Now is it playne that the Phariseis do confesse as sayeth Saynte Luke that the soules be verye essensiall creatures ☞ Therefore lette the Anabaptistes take the quarell of the Saduces theyr predecessours and defende it agaynst saynte Paule And when they haue wonne theyr cause agaynste hym then shall we se what we canne saye vnto them In the meane whyle we folowynge the whole doctryne of God wyll holde for certayne that manne is composed and conlifteth of two partes that is to say of bodye and soule It is now tyme to come vnto the .ii. point that is what is the estate of the soules after the separatiō frō their bodies The Anabaptistes do thinke that they be a slepe like dead We saye they haue lyfe and felynge and that it so is we haue the testimony of Iesus Christe where he exhorteth his disciples not to feare them whyche do kyll the bodye and haue no power to kyll the soule but to feare hym whyche after he hathe kylled the bodye can caste the soule into hell fyre if the soule were nothynge or that shee were as kylled when she is separate frome the bodye then were it not true that tyrauntes and persecutours haue no power ouer hyr Thus hath God shewed greate mercy vnto vs in that he hathe not made oure soules subiecte vnto these hangmen whyche wolde do worsse and more cruellye then all the persecutours of the worlde whyche is woulde murther oure soules wyth oure bodies But let vs heare theyr propre cauelation It is true saye they that the Soule dyeth for the tyme but she doeth not vtterly perish for as muche as shee shall ryse agayne ☞ I aske them what doeth the body For if the soule doeth not dye alonely bycause of the hope whyche she hathe bycause of the resurrection the same reason may be made for the bodye that he doeth not peryshe nother Nowe the Lorde Iesus doeth notably decerne betwene the one and the other sayinge that the body is staine and not the soule In thys maner spake Iesus Christe when he sayed vnto the Iewes destroye thys temple and I wyll reedifye it in thre dayes Saynte Iohn added that he spake of the temple of hys body thus he reserued the soule a parte signifiynge that he coulde not be distroyed and in dede when he dyed he commended hir vnto God hys father And saynte Stephan after hys ensample Lorde Iesus sayed he receyue my spirite Thys oughte we therefore to thynke that God is protectour of our soules to preserue them from
be gonne in vs what absurditye is it to saye that in death there is interruption If we be already entred into the kyngdome of God for what cause shoulde we be made go oute agayne by death or at the leste made go backewarde as the sea Crabbes The kyngedome of God is in you sayeth the Lorde Iesus what meaneth thys but that we haue already the rote of lyfe whyche can not be extynguyshed And that is it whiche in an other place he sayeth Thys is the wyll of my father that whosoeuer doeth beleue in the sonne shall not peryshe but hathe euerlastynge lyfe and I wyll rayse hym vp the laste daye ☞ Also who so euer eateth my fleshe and drynketh my bloude hathe euerlastynge lyfe and I wyll rayse hym vp at the laste daye Note thys that he doth promise vnto vs .ii. thynges euerlastynge lyfe and resurrection The Anabaptistes do take the one of these membres leaue the other as if they mighte be deuided He speaketh yet more playnely in an other place sayinge I am the resurrection lyfe he that beleueth in me though he were dead he shall lyue and who so euer lyueth and beleueth in me he shall neuer dye Also who so euer kepeth my word shal neuer se deth I prai you is it possible to speke more playnly thē thys And shuld a christē man desyre more stronger testimonies to settle hys conscience wyth Peraduenture some man wyll obiecte that thys is not true but onelye of faythfull men I graunte that and for my parte it sufficeth me to instructe the chyldrē of God what shall be theyr condition after death Howe be it hereafter wyl I speake of the reprobate But here we se what Iesus Christe doth promise vnto vs if we be his That in the middell of death our spirituall lyfe shall not be interrupted But that more is saint Paul declareth that it is euen then that it begynneth to be in hys moste strength As our outwarde man sayeth he is corrupted so is the inwarde man renued from daye to daye By these wordes he declareth that as thys present lyfe doeth declyne and become corruptible so the lyfe of the soule increaceth and is fortified more and more Therfore it is contrary to this sentence to esteme that the soule is quēched whē the corporal lyfe taketh end I wyll yet deduce this argumente further We must daylye encrease and profite in the Lorde auauncynge oure soules alwayes to approche vnto hym as if we stepped thys daye one pace and to morowe an other Or as if we dyd ascende by steppes Nowe is it sayed for thys presente tyme that we do walke in the bryghtnesse of hys face Also that hys spirite doeth beare vs recorde that we be hys chyldren If it so be that in death we do lese thys bryghtnes and confidence whyche the holy Gost geueth vnto vs howe shall we then aduaunce oure selues Lykewyse Saynte Paule sayeth that thought we haue oure conuersation in thys worlde yet is our habitation in heauen Let vs se if death maye dryue vs out of the kyngedome of God wherein we had oure abydyng before thorowe hope It is true that thys mortall bodye is to vs as a pryson to thruste downe oure soule so lowe as captiue to earthly thynges ☞ Therefore is it mete that when she is gone forth of suche a seruitude into libertye that she be more disposed to contēplate God more familiarly And when she is lyghtened of suche a burthen that she be more chereful to lifte hyr selfe vp vnto God It is therfore to greate a beastelynes to laye theym downe softe as do the Anabaptistes to make them slepe vnto the day of the resurrection Howbeit theyr erroure is yet better conuinced by that the scripture doeth declare touchynge our regeneration For when it pleaseth God to call vs into the participation of hys grace he sayth that he maketh vs newe creatures How is that In that by the vertue of hys worde and of hys spirite he mortifyeth the corruption of oure nature makynge vs to be borne agayne to liue in hys kyngdome Let vs nowe heart what is the operation of the one and the other in vs. Saynt Paule goynge aboute to conforte vs sayeth that though the bodye he deade bycause of synne yet the spirite of the Lorde Iesus dwellinge in vs is lyfe bicause of reghtuousnes I knowe that thys lyfe is neuer perfitte whylse we are in thys world but seyng that the spirit of God is a sparke of lyfe whyche is geuen vnto vs to quicken vs more and more tyll we come vnto perfection it foloweth that oure lyfe can neuer be quenched ☞ As touchynge the worde Saynte Peter speaketh yet more clearlye sayinge that it is a sede of immortalitye yea an incorruptible sede whyche God hathe put into vs to exempte vs from that condition wherein we be by nature whyche is as Esaias sayeth that all fleshe is haye and all the glory of mā is as the floure of the grasse bycause that when the spirite of God doth blowe on mā he is by and by wythered and dryed and falleth wholy downe Nowe after that the Prophete had thus spoken of vs he added by and by the contrarye that the worde of God abideth for euer Saynte Peter doeth aledge thys place and sheweth that thys eternitie of the worde of God is shewed in vs bycause that by the same we are borne agayne hauinge it in our soules for an incorruptible seede the whyche neuer rolleth nor withereth What is it that maye be replyed agaynste thys whyche shall not be thynges apparant and already resolued for we beinge regenerate by the grace of God are broughte into hys kyngedome to lyue in cleauynge to hym wythout ende To resolue thys matter there is nothinge more mete not more certayne then to consider what coniunctiō vnitie we haue with our Sauioure Iesus Fyrste we knowe that in Baptisme we be entexed into hys bodye to be verily hys membres and to fele in vs such an effect of hys vertue as the braunches of a tre do of theyr rote For we are so vnited vnto hym that we are made one self substaūce And we nede not aledge any other probatiō then that whyche he hathe spoken wyth hys owne mouth As I lyue sayeth he so shall you lyue Now we knowe that the lyfe of Iesus Christe is not temporall nor yet by interposition of tyme. Therefore if we lyue as he liueth it foloweth that it muste be wythout ende For it was necessarye that he shoulde dye wyth vs. And thys is it that he spake before He that eateth my flesh drinketh my bloud he dwelleth in me I in hym If Iesus Christ dwel in vs it foloweth that forthwith lyfe dwelleth in vs accordyng to the which he spake before as the father hathe lyfe in hym selfe so hath he geuē vnto his son to haue life in him selfe It is easy to se that the Anabaptistes neuer tasted howe wee be ioyned to oure Lorde
Iesus For the one principle is suffitiente to ouerthrowe their false pernitious opinioÌ„ touchinge this fantastical slepe whyche they do attribute vnto the soules For we se the deductioÌ„ which s Paul hath made to the contrarye where he sayeth that we be already citizyns of heauen beynge set in heauenly places wyth the Lorde Iesus Therefore let vs holde vs fast by that whych Saynte Paule hath sayed that we be dead touchyng the world and that our lyfe is hyd with Christ in God Nowe by thys he signifieth that whiche in an other place he sayeth I lyue no more but Christe lyueth in me Let vs hold I say thys resolution that we hauyng one inseperable coniunction wyth oure Lorde Iesus Christe be partakers of the lyfe whyche is permanent in hym And let vs haue in remeÌ„braunce that he beynge raysed vp dieth no more and that death hath no more power ouer hym not onely touchyng hys person but also touchynge hys membres ¶ It is true that there is thys difference that in hym death is wholly vanquyshed in vs onelye in parte Notwythstandynge so muche is she vanquyshed in vs that she caÌ„ neuer exercyse hyr power And thus while we abyde the accomplyshment of our redeÌ„ption let vs not doubt but that the same beginnynge whyche is in our soules shall continue euer Hitherto haue we proued by sufficieÌ„t testimonies howe the soules beynge seperated from the bodyes do notwythstandynge lyue in God and haue reproued the errour of the Anabaptistes whyche woulde make vs beleue that they do slepe beynge dead wythout anye fealynge Nowe to satisfye the requeste of all men as muche as in vs is there resteth that we do brieflye shewe what we oughte to thynke touchynge the estate and condition where they be And fyrst I protest that I wyl speke therof more soberly then many woulde For I knowe what curiositie there is in manye whyche woulde that a man shoulde describe it vnto them vnto the vttermoste euen vnto the chambers and cabyns where the soules be abydynge the daye of iudgement They whych woulde be fed with suche fables shall be deceyued if they seke theym at me For I had leuer kepe my selfe to the simplicitie of the scripture to shewe that which is expediente to knowe then to wander abrode in the ayre to appeare subtyle Nowe the Lorde forseynge that it was not needful for vs to haue a more ample vnderstandyng of this matter was content to teach vs simplye that when our soules be departed from theyr bodyes they do notwythstandyng lyue in hym abyding the accomplishment of their beatitude and glory in the daye of the iudgment as shall be hereafter shewed Let vs abyde therefore by thys and whatsoeuer declaration we shal make let vs not passe this measure as touchynge thys sentence But to procede more plainely let vs begin at the distinction which is betwene the soules of the fayethfull and the soules of the reproued WheÌ„ the Apostle sayd in the epistle vnto the Hebrues that vnto theÌ„ which had cast of Iesus Christe had wyllingly turned froÌ„ hym after they had knowne the trueth there remayneth nothynge but a lokyng for of terrible Iudgement it is manifest that he speaketh not onely for thys presente lyfe but had a greater respecte vnto the lyfe to come For the wycked do not alwayes in thys worlde conceyue the Iudgement of God to be astonished and to haue horroâ— but when deathe commeth they can not escape but they shal be holden faste wyth thys feare and astonishemente knowynge the vengeaunce whych is ordeyned for them And thys is also testified by Saynte Peter and S Iude where they saye that God hath not spared hys owne Aungels whyche fell from theyr originall but hath caste them into darcke prysons kepyng them shutte vp to preserue them vnto the greate day In declarynge vnto vs the condition of the deuylles they shewe vnto vs lykwyse what is the condition of the wycked For it is one selfe reason Thus we se that the soule of an infidele beynge departed frome the bodye is as a malefactoure whyche hathe alreadye receyued the sentence of condempnation and obydeth the houre that he shoulde be ledde forthe to the gallowes to be put in execution It is true that also durynge thys presente lyfe the wycked are sometyme tormented with manye remorses of theyr conscience and the Iudgemente of God doeth persecute theym but for as muche as they do make theym selues droncke wyth vayne cogitacions as thoughe they myghte flee and escape it they are not altogyther Goddes prysoners but are as vagabondes fleynge the presence of the Iudge After deathe it is not so For God holdeth them as in chaynes in such wyse that they se well what punyshemente is prepared for theÌ„ oute of whyche there is no waye to escape Therefore they be in extreme angwyshe abydynge the execution of theyr iudgment It is not in vs to determine the place wher they be and we nede not to care for it ☞ And on the other syde we maye not Imagyne that the Soules be lyke vnto the bodyes that muste haue a certayne space for a place Lette it suffyce vs to knowe that they be in hell as it is sayed of the wicked riche man that is to saye in tormente and as it were in fyre bycause they fele theim selues caste out frome God and do abyde yet a further reuelation of hys greate wrath ☞ By thys it is easye to conclude what is the estate of the faythfull soules Whylse we be in thys worlde it is true that oure consciences haue ioy and reste in God but bicause they are continuallye agitate wyth dyuersse temptatyons thys reste is vnquyeted wyth many cares ☞ More ouer bycause oure healthe consisteth in hope it is hydde to vs in such wiâ—e that we do not walke in visyon as sayeth Sayncte Paule but after deathe bycause all oure fyghte is ended and that oure enemyes canne assaulte vs no more we are as in a place of greater suretye Moreouer we do no more kepe then as we do nowe that is to say aboue against hope but we do abide the felicity which we do fele se in part It is certaine that after this maner the soule of Lazarus receyued Ioye and consolacion and that in the middell of the miseries of this worlde he was all hys lyfe long comforted in God But the Lorde doeth specifye a certayne ioye whiche the fayethful soule hath after death in seynge her selfe deliuered from all fragilitie â–ª from diffidence from all euell concupiscences and from all daungers of temtacions whyche do dayelye happen vnto vs. Also in hauyng more cleare and certayne knoweledge of her beatitude and immortal glorye So whan we woulde wyth one word expresse the condition of the fayethfull soules after death we maye saye that they be at reste not that they be in perfete beatitude or glorye but bycause they be countented wyth the ioye and consolatioÌ„ whych God geueth to them whilest they do
the bodyes whyche are wythoute mouynge when the soules are seperate from them And thys is a maner of speakynge whyche the Painyms alwayes vsed And thereoute commeth also that we call the place of buriall a Cimyterie whyche doeth sygnifye a place of sleapynge not that oure elders dyd thynke that the soules were there a sleape but bycause the bodyes be there layed to rest in theyr Sepulchres as in beddes A lyke vnderstandynge muste we haue of a certayne place in Iob where wyth they myghtilye defende them selues where he sayeth that after manne is once fallen a slepe that he shall not walke nor ryse vp tyll the Heauen be chaunged ☞ They do lykewyse make them selues a buckeler with a sentence of Salomon whiche maketh more againste them then anye other in al holy scripture And in dede I wold not nowe brynge it forthe to serue my purpose were it not that they do so impudently vse it as though it made for theÌ„ The words be these ☞ I haue sayed in my herte of the sonnes of menne that God hathe shewed them lyke vnto beastes Therefore the death of manne is suche as the deathe of a beaste and there condition is lyke The one doeth breath like as doeth the other and they do dye after one maner and man hathe nothynge more then haue the beastes Boeth are subiect vnto vanitie and do returne into one place They come from the earth and shal to the earth returne Whoe knoweth whether the spirite of men doeth ascende and the spirite of beastes doeth descende To thys I answer as I haue before sayd that Salomon could not speake more expresly for vs. For goynge aboute to reproue the vanitie of mannes sence he sayth that maÌ„ by hys naturall reason and by that whyche he seeth can not comprehend wherein he doeth differ from beastes And chiefely what excellencye he hath aboue theÌ„ after death For the immortalitye of Soules is a thinge whyche doeth surmounte hys capacitie Therefore seinge that man is reproued as vayne bycause he knoweth not that his spirite doeth ascende that is to saye is immortal where as the spirites of beastes doth go into corruption and peryshe we must nedes conclude that the true wysedome is to comprehende the immortalitye of the Soules Thys text is lyke that whyche he addeth anon after that a man knoweth not whyther he be beloued or hated of God but that this thynge is secrete and hydde bycause all thinges come indifferentlye to good and euyll Nowe seyng al thynges are vncerten I are whether the fayethfull man when he is in aduersitie and tribulation shall thynke that God doth hate hym It is very true that he doeth not hate hym For thys promyse is made vnto him that it is for his health that he myght conforte hym selfe and reioyce beynge sure that tribulation is rather a signe of Goddes fatherly loue then of hys hatred But SalomoÌ„ speaketh of the opinion whiche we might haue after mannes vnderstandynge Therefore are all men vanitye We muste therefore haue recourse to God and to hys word For a little after he sheweth what commeth vnto them that be in thys fantasye that is that theyr hertes are fylled wyth vngodlynesse and contempte of God bycause they haue thys prouerbe That a quicke dog is better then a deade Lyon Nowe he hym selfe in the ende of his boke doth shew what we oughte to thynke touchynge thys matter That is that the bodye doeth returne vnto the earth whence it came and the spirite doeth go to God whyche gaue it They do pryncipally grounde them selues vpon that the scripture sayeth that we shall receyue in the laste daye euerye manne accordynge to hys worckes For they do reason thus Seynge that God when he speaketh of our beatitude and of the lyfe euerlastyng doeth remitte vs vnto the last daye And coÌ„trarye wyse when he threateneth the wycked he sayeth that he wyll take vengeaunce in that day it is euideÌ„t that vnto that tyme the good shall not receyue theyr rewarde nor the wycked shall be punyshed Otherwyse if were in vayne sayed that ther shall be saued all those that are wrytten in the boke of lyfe Also that it shall be sayed vnto the electe Come and possesse the kingedome Therfore do they conclude that seynge we shal not enter into the possession of our saluation vnto the daye of the laste resurrection that in the meane tyme oure soules do slepe I haue no maner of Ioye of theyr beatitude I answere that it is not a good coÌ„sequeÌ„ce For thoughe the Soule be not in glorye yet doth it not folowe that they do not lyue in God whylse they do abyde the reuelation of the same And for a more ful solution of thys place I woulde the readers shoulde remeÌ„bre what I haue before sayed that is that our beatitude is alwayes in the waye vnto that day We all agree in thys that the perfection of oure beatitude is to be perfytelye Ioyned to God And it is the marke whereunto all the promyses of God do send vs. For that whiche in tymes passed was sayed to Abraham is also directed vnto vs That is that God is oure rewarde Thys is then the ende of our beatitude of our glory and health to be all wholy to God to possesse him and that he be altogyther in vs. Nowe is it so that thys thynge shall not be accomplyshed before the day of the resurrection Therefore it is not wythout a cause â—hat it is called the day of health It is therfore sayd that we shal then possesse the kingdome of God not that we shall not in parte possesse it before as nowe at thys presente we do possesse it thorowe hope but bycause that then we shall haue the full and perfecte Reuelation But to make short that whyche we haue before sayed myghte suffyce for the solution of theyr argumeÌ„t That is that we are alwaies in a wayte and desyre vntyll Iesus Christe do appeare in oure full Redemption to receyue vs into the immortalitie and glorye of hys kyngedome Neuerthelesse in the meane whyle we cease not to haue our lyfe hydd in hym before God as sayeth saynt Paule ☞ It shoulde appeare that we had suffitiently answered vnto them touchyng the day of the resurrection were it not that they do prosecute the matter further bryngyng forth the sentence of saynte Paule where he sayeth that we be of all men moste miserable if we shall not ryse agayne They saye that thys canne in no wyse be true if we be blessed before the resurrection I answere that Saynte Paule had respecte vnto the ende of the hope of the fayethfull that is that at the daye of the resurrection they shall receyue that whych God hath promised vnto theym and so if there were no Resurrection they shoulde be voyde of all theyr hope ☞ We saye also that the Soules of the fayethfull are blessed in waytynge for that daye but that is thorowe theyr lokynge and waytyng for it whych beynge frustrate and vaine
do import For to shewe it to tell it and to declare it to their chyldren doeth signifye wyth the mouthe to celebrate the benefites of God that the worlde maye not vnderstande them ☞ They brynge yet more two verses â—â—te of the Psalmes the one is I wyl prayse the Lorde in my lyfe I wyll synge to my God whylse I am Agayne go frome me that I maye take courage vntyl I go hence and be no more In place of the fyrste texte I wyll bringe them forth fiue other to proue the contrarye of that which they pretend Lord God I wyl confesse the euerlastyngly Agayne I wyll blesse the Lorde alwayes His prayse shal be euer in my mouthe Agayne I will praise the euerlastingelye for those thynges which that hast done Agayne I wil euer praise thy name in the world of worldes Agayne I will euer singe Psalmes vnto thye name and in the world of worldes Daued sayeth not that he wyl prayse the Lord only during this presente life but he promiseth to do the same wythout ende What meaneth he than in the other places some man wil answere that he doeth promise to prayse the Lorde whylse he liueth I aunswer that that doth not exclud the prayses which the saiÌ„tes do giue after theyr deth bycause the maner of their praisiÌ„g of God is other theÌ„ oures Touchyng the second place they be the wordes of a man pressed wyth anguyshe of conscience the which desyreth of God if he haue deserued to be thruste downe that he maye be but once as we haue a lyke exemple of Iob where he sayeth to God Let me alone that I maye a lytle bewayle my sorowe and whylle I go to the region of darkenes where there is nothyng but confusion and eternal horror This maketh nothyng to the purpose to proue that the soules haue an ende There be yet other places in the historie of Iob whiche they do wreste to theyr purpose whyche I wyll brieflye touche as they shall come to my memorie the fyrst is Wherfore dyd I not die in the matrice or why did I not perysh coÌ„ing out of my mothers woÌ„be For then shoulde I nowe sleepe in silence shoulde reste in my sleepe where I should be as a chylde borne before the tyme as those whyche being conceyued do not come to perfection of lyfe I should be in the place wher both grete smale do reste But if I shoulde alledge agaynst them the xiiii chapter of Esaias where he describeth the dead coÌ„myng before the Kynge of Babilon to mocke hym what would they auÌ„swere vnto me But I wyl passe that ouer content my selfe with the symple exposition of Iob whych is this He beynge pressed downe to the vttermoste and almost ouercome wyth his burtheÌ„ had no respecte but onlye to his presente myserie and therfore he maketh it greater then all other thynges Therfoâ—e he had not death in horror but rather desired it as that which is the end of all myserie hauyng no respect to that whych doth folowe after death And this is the maner of all suche as be compassed with greate anguyshe and doloure For if in the great heates of the somer we desyred a great froste and agayne in wynter hauyng forgotten how muche the beat did greue vs would desyre that it myght be very hotte it were no greate meruayle though a vehement passion dyd dryue vs to suche a desyre Let vs nowe therefore se what a man persecuted by the hande of God maye do that is whether he maye not in suche wyse be transported that he forget altogather bi reasoÌ„ of his doloure There is alike reason in many other sentences whiche he afterward speketh as be these whych do folowe Remembre Lord that my lyfe is but wynde and that myne eye shal not returne to see hys good Agayne there remayneth nothyng for me but the graue Agayne all that belongeth vnto me shall descende in to the depth of the pytte and suche lyke places For we see here that Iob beynge compassed wyth the dystresse which he felte bycause that God dyd persecute hym in hys wrath had nothyng before his eyes but confusion and toke death but as an abolishmeÌ„t of hys hoale lyfe hauyng no respecte to that which doeth folowe after ss we haue sayd Wherefore to conclude by this that the soule of man perisheth wyth the body is not onely a most shamefull beastlynes but also a moste shameles boldenes Wherfore in this and in al the reste I thinke I haue so euideÌ„tlye rproued all that whych the Anabaptistes do pretende to geue coloure to theyr wycked opinion that I maye well make an ende of thys matter I protested in the begynnyng not without a cause that myne intente was not to in treate of all the opinions whyche the Anabaptistes do holde for that were to entre into a Foreste whyche hath none ende And besydes that it shal not greatly neede It were an enterpryse more curiouse then profitable to heape together all the folyshe phantasyes which euery folishe head amoÌ„g theÌ„ hath imagined I thought it therfore fufficieÌ„t briefly to treat as faythfully as I could those articles that they commonly bolde whyche haue the mooste subtile wytte or at the leaste be be leaste brayneles amonge the hoale secte For touchyng those whiche name them selues Lybertynes whych are holy madde and wythout wytte I wyll reserue them to a nother treatie Now for conclusion I beseche all christen readers to examen thys wholye by the scryptures as by that which is the trew touchston to examen all doctrynes I doubte not but that whosoeuer wyl suffre hymselfe to be led by the trueth of god and wyll submit hym selfe to reason shal find sufficientlie where with to be satysfyed touchyng the articles which I haue here intreated of Besydes thys I haue indeuored my selfe asmuche as I could to accomodate my selfe vnto the rudenes of the symple for whome chieflye I trauel So the Anabaptistes cannot make cauilacion as they are wonte that I woulde ouercome them by subtiltie or oppresse them by crafte of mans eloquence seynge I haue vsed as homelye and as symple maner as can be desired Yet is it meete that I do aduertyse all fayethfull men of theyr malyce bycause they cannot make theyr matter apeare good but in mingling al together in suche wyse as all theyr doctryne is a confuse mâ—ssâ—ne as a bodye without heade armes and legges they vse oftentymes folyshe and straunge maner of speches and without a deliberate purpose styl leapyng frome the Locke to the Asse do interlace diuerse matters and bryng in diuerse places of scripture cutte and broken and so pleasyng them selues in thys matter make menne beleue that there is muche more maiestie to speke so brutyshelie then well to disgeste the matter by order Now to confounde them there is no better waye then to expound and deduce the matters distinctly and by a certeyne ordre to brynge forth one matter after a nother