vpon the onely motion of his owne will yet so that which soeuer of these he should choose Gods will should bee fulfilled either by him if man chose the better or vpon him if hee chose the worse Whether of these two hee is to make choyse resteth in Gods will comming certainly either from or of God Therfore because man would rather fulfill his owne will then Gods God did in like sort execute his will vpon him who of the selfe same Masse of perdition deriued from his own stocke and progenie doth make one vessell to honour and another to dishonour that to honour by his mermercie the other to dishonour through his iudgemente to the ende that no man might make too great estimate of the condition of man or thereby consequently of himselfe CHAP. 108. Our saluation is so certainely of God as that we could not haue beene saued by Christ vnlesse as hee was made man so also hee had beene God FOr neither should wee haue been redeemed by that onely Mediatour betweene God and man the man Christ Iesus vnlesse also he had been God When Adam was created that is man in his righteousnes at that time he needed no mediatour But when sinnes had made a separation between God and man wee stood in need of the helpe of a Mediatour to reconcile vs to God being such an one as was solely born without sin and so liued was slaine vntil the day of resurrection of the flesh to life euerlasting to the ende that the pride of man might bee reprooued by the humilitie of God and therby made whole as also to make man knowe how farre hee was departed from God when as he was to be brought backe againe by God incarnate and that disobedient man must be taught obedience by the exāple of God being made man As also that the fountaine of mercie should be opened by the onely begotten taking vpon him the forme of a seruant who had not by any former action deserued such indignitie And that also the redeemer himselfe should goe before and shew vnto vs in his own person the resurrection promised to the redeemed And that the Diuell should be subdued by the same nature which he reioyced that he had deceiued Notwithstanding al which man was not to boast least pride should be eftsoones reuiued in him and if any thing else can be inwardly conceiued or said concerning so great a mystery of the Mediator by such as growe and increase with the increasings of God or onely may bee conceiued in thought if it cannot be vttered in speech TOVCHING THE Place and State wherin our soules remaine after this life CHAP. Cix That the soules of men presently after death remaine in certaine receptacles vntill the later day THe time that is betweene the death of man and the resurrection doth containe the soules of the deceased in certaine secret and vnseene receptacles accordingly as euerie of them haue deserued rest or paine by the deeds of the flesh whil'st they liued Animaduersions vpon the Cix Chapter That the soules of men presently after death remaine in certaine receptacles vntill the later day HOwsoeuer Augustine in this Chapter affirmeth that the soules of men after death remain in certaine receptacles vntill the day of doome being drawen to that opinion as is thought by Irenaeus a most auncient writer who as Danaeus setteth downe in his Comment vpon this Chapter sayeth plainely That the soules of Christes Disciples for whome hee had wrought these happinesses or eternall blessinges should depart away into an inuisible place appointed vnto them by God where they should remaine vntill the resurrection and that being done should afterwardes put on their bodies againe and rise in greater perfection Yet afterwards in an other place Augustine doth make a question thereof being doubtfull of that doctrine and thinketh it may be for certaine affirmed that the soules of the godly be transported presently after death into that place which is more glorious and excellent than mortall bodies or any shapes of bodies that place being aboue all the heauens and that heauen where Christ is dwelling Afterwards writing vpon S. Iohn Tract 49. vpon better iudgement hee would haue the soules of the godly after they be out of this body as touching the place to be with Christ according to that of Iohn Cap. 17. ver 24. Father I will that they which thou hast giuen me be with me euen where I am c. And Luk. 23. v. 43. This day shalt thou bee with me in Paradise And more plainely Augustine in his fift Sermon touching Saints saith that the soules of the holy are to be beleeued to be with Christ And afterwards discoursing of Paradise whether it were locall or spirituall hee saith That the Lotte ordained for the godly is called Abrahams bosome Which his opinions being laid together lot the later and better bee preferred before the worse looking into Saint Augustines booke of Retractations wherunto Danaeus dot brefer those who would be better satisfied of him in matters wherein he was either ledor misled by the error of himselfe or of that Age. CHAP. Cx. How farre-forth the godly workes of men while they liue bee auaileable NEither is it to be denied that the soules of the deceased are releeued by the godlinesse of their liuing friendes when as either the sacrifice of the Mediatour is offered for them or almes distributed in the Church But these thinges bee auaileable but onelie to such who when they liued did meritorious workes to make them auailcable vnto thē For there is a kinde of life neither so good but that it needeth these helpes after death neither so euill but that it may bee benefited by them And there is a kinde of liuing so good as needeth not these helpes and there is a kinde of liuing so euill that it can receiue no helpe or benefit by these when the course of this life is finished Wherefore in this life man procureth a possibilitie of being releeued after this life or subiecteth himselfe to a necessitie of greeuous and helpelesse punishment For let no man hope when hee is dead by any after-merite to redeeme his neglect of well dooing while he liued with God Therfore these deuotions which the Church doth sooftē vse in praying for the dead bee not repugnant to that sentence or assertion of the Apostle wherin it is said for we shal al appear before the tribunal of Christ to receiue iudgement according to our deedes in the flesh as they haue beene either good or euill Because euery man while hee liued in the flesh did such thinges as deserued this fauour of God that the prayers of the Church might bee effectuall for him after his departure death For they are not auaileable for all And wherefore are they not auaileable for all but in respect of the diuersitie of euery mans action in this life When as therefore either the sacrifices of the altar or of any sort of almes be offered for all
yet the first death whereby the soule is compelled to forsake his body nor the second death whereby the soule is not suffred to depart out of the body that shall bee punished should euer haue happened to man if no man had sinned And truely the punishment of such persons shall be most easie who besides the guilt of originall sinne haue not added more thereunto of themselues and amongst those additionall sinnes euerie mans damnation shall be the more tolerable by how much the lesse hee hath sinned in the first life TOVCHING ETERnall life CHAP. 94. That the blessed in the state of eternall life which by Gods mercie they shall obtaine shall most fully perceiue the force of Gods grace WHen the reprobate of Angells and men shall remaine and haue their being in the place of euerlasting punishment then shal the blessed more sensibly feele and vnderstand what the fauour and grace of God hath voutsafed vpon them Then shall appeare in the euidence of things themselues that which is written in the Psalmes To thee O Lord shall I sing mercie and iudgement Because no man is deliuered from euerlasting destruction but by a mercie not due vnto vs by any specialtie of debt nor any againe condemned to eternall death but by a iudgement duely inflicted vpon him CHAP. 95. In the life eternall wee shall knowe why rather they then the other were the chosen of God AT that day it shall bee reuealed which now is concealed as touching the two infants whereof the one through the mercie of God was to bee chosen the other in his secret iudgement to bee refused in which iudgement hee that shall bee elected shall vnderstand what in iustice was due vnto him vnlesse mercy had holpen him why he rather then the other was elected wheÌ„ the cause was alike to both Why miracles or strange works were not done amongst some which if they had beene done such persons should haue repented and yet were done amongst those concerning whom God did know that they would not beleeue For the Lord doth plainely affirme Woe to thee Corazin Wo to thee Bethsaida for if in Tyre and Sidon those great workes had been done which were doâ—e amongst you they had long sithence repented in sacke-cloath and ashes Neither therefore would not God vniustly haue them to bee saued when as they might haue beene saued if they woulde Then shall that appeare in the clearest light of wisedome which the godly in this world doe apprehend by faith That is to say howe certaine immutable and most effectuall the will of God is how much he can do and yet will not and that he willeth not that thing which he cannot performe as also how truely it is sung in the Psalme Our God which is in heauen aboue hath done all things in heauen earth which hee would Which assertion is not true if hee would haue had somthings yet did theÌ„ not and which had been more derogatorie did not therfore accomplish it by reason the wil of man did hinder the performance of that which the omnipotent would haue done And therfore there is not any thing acted vnlesse the omnipotent would haue it so either in suffering it to be done or effecting it himselfe TOVCHING GODS Omnipotencie CHAP. 96. That God is said to be omnipotent because all thinges that bee are by his wil or permission neither can hee bee crossed by any creature NEither ought wee to doubt that God doth well in suffering of euills whatsoeuer to bee done For his permission thereof is not without a iust iudgement And no doubt but that euerie thing is good which is iust Although therefore these thinges which be euill in that they are euill cannot be also good yet is it good that there be not onely good but euill actions also For if this were not good that there should be also euils the Almightie who is good would not by any meanes suffer the same To which Almightie as it is no doubt easie to doe what hee will so is it as easie for him not to permitte that which hee will not haue done Which vnlesse wee doe beleeue it shaketh the verie foundation and beginning of the confession of our faith whereby wee doe confesse that we do beleeue in God the father almightie Neither is he truely called omnipotent for any other cause but because he can doe whatsoeuer hee will Neither is the will of the Almightie interrupted by the will of any creature TOVCHING GRACE and Predestination of the Saints CHAP. 97. The question is whether certaine things which God would haue done may bee crossed by men that they cannot take effect WHeÌ„refore wee are to consider how it is said of God in that which the Apostle most truely affirmed Forasmuch as God would that al should be saued For seeing not all but the most part or greater number is not saued it seemeth therefore that that which God wold haue done is not done mans will forsooth resisting Gods will For when the cause is examined why all bee not saued it is wont to be aunswered because they themselues will not haue it so Which saying cannot bee extended to infants in whom ther is no power to will or nill For that which infants do by instinct of nature if the same were ascribed to their wil when in baptisme they resist and shrinke from that water as much as they can by that reason wee should affirme that they were saued against their wils But the Lord speaketh more plainely in his Gospel talking with the wicked Citie How often sayth he would I haue gathered together thy children euen as the henne doth her chickens and thou wouldest not as though Gods will were ouerruled by mans will and that men being most weake of all creatures by their vnwillingnes hindering the same the most mightie could not accomplish that which hee desired Where then is that his omnipotencie whereby hee did all things in heauen and in earth which hee would if hee would haue brought home the lost children of Israell and did it not Or rather would not that Citie that hee should bringe home her Children and yet notwithstaÌ„nding whether shee would or noe did not the Lorde reduce such of them as hee would for as much as both in heauen and in earth hee did not will certaine thinges and doe them not dooing some other things which hee would haue done but hee did whatsoeuer hee would CHAP. 98. Albeit God can when hee will conuert the euill dispositions of men yet doth hee iustly although hee doe not reforme the same and when hee turneth them vnto him hee doth it of his owne meere grace and mercie WHo moreouer is so wickedly vnwise as that hee will affirme that God cannot make good when hee will the euill dispositions of men which of them hee will when he will and where hee will Howbeit when hee doth it hee doth it of his owne mercy and when hee doth it not he doth it not by reason of
there is life without death truth without error and felicitie without interruption we ought not to doubt that the cause of good effects or things pertaining vnto vs doth growe out of any other ground than of the goodnesse of God and that the reuolting will first of angels and afterwards of men reiecting an immortall good and imbracing the contrarie was the originall cause of euill or sinne CHAP. 24. There be foure secondarie causes of euill namely Ignorance Concupiscence Sorrow and Pleasure THe first and originall euill which happeneth vnto man beeing a reasonable creature is his priuation of good Afterwards also ignorance in the actions of this life did creepe in whether man would or no as also a concupiscence or feruent desire of things hurtfull and pernicious with whom as companions be brought in priuily error and griefe or sorrow Which two euils after they be sensibly perceiued to hang ouer our heads that motion of the minde which mooueth vs to shun theÌ„ is called feare Moreouer the mind after it hath obtained the things it earnestly desireth although they bee hurtfull and friuolous yet the same beeing voide of sense and vnderstanding therof by reason of error wherewith it is blinded or else beeing bewitched with a contagious delight and pleasure therein it is carried as it were this way and that way with a false conceit of ioy From which fountaines as it were of corruption not of fulnesse but of enptinesse all mans miserie and wretchednesse doth spring OF THE SINNE OF Adam CHAP. 25. That the damnation both of angels and men because they sinned was iust howbeit their punishment not alike or the selfe same Also what was the condition or state of man before he fell into sinne WHich nature notwithstanding amidst his miseries could not leese his desire to obtaine eternal life Howbeit these euils were generall both to meÌ„ and angels who were damned in respect of their malice by the iustice of God But man hath his peculiar punishment in the death of his body For the Lord did threaten death vnto him in case hee sinned And God so induing him with free-will as that yet hee would haue him subiect to his will and kept in awe to fall for feare of destruction did also place him in the blisse of Paradise as it were in the shadow of life from which he should haue beene aduanced to greater felicities if hee had kept himselfe righteous CHAP. 26. The sinne of the first man and his punishment fell not onely vpon Adam but flowed also to all his posteritie And so by one man sinne came into the world HEreupon Adam after he had sinned beeing a banished man did binde ouer vnto death and destruction his whole posteritie and off-spring whom by sinning hee did pollute in himselfe as in the roote insomuch as whatsoeuer issue was begotten in the concupiscence of the flesh in which a punishment of quality like to disobedience was inflicted by Adam and his wife who was the cause of his transgression being ioyntly damned should draw original sinne from them by which also they should be drawen by errors and many agonies into those endlesse punishments with the reuolting Angels the corrupters of mankind the possessors of that infernall place and with their consorts companions Thus came sinne into the world by one maÌ„ and death by sinne and so it is conuaied into all mankinde all hauing sinned in and through one For the Apostle in that place calleth the world All mankinde CHAP. 27. It was wrought by the onely and great mercy of God that onely men of sinnefull nature should hope for reformation that is to say redemption which hope is not either in the angels that sinned or in the diuels IT followeth therefore that the whole masse and lump of maÌ„kind lay damned in sinnes or rather wallowed therein and ran head long from vices to vices and beeing combined with the angels that sinned receiued most condigne punishment for their wicked reuolting Whatsoeuer therefore the wicked doe wittingly commit in their blinde and vnbridled concupiscence whatsoeuer punishments they do outwardly suffer in the face of the world against their wils is to bee imputed to the iustice of Gods wrath neither doeth the iustice of God cease to giue life and strong coÌ„stitution to the wicked angels who die if his diuine helpe bee withdrawen And likewise to giue forme and life vnto the â—eedes of men in what progenie or stocke soeuer beeing either defiled or damned fashioning the limbes and parts of the body betweene times quickening the senses by degrees and in their places as they lie in the body and giuing them inward nutriment For hee thought it better to drawe goodnesse out of euils rather than not to tolerate any euills to be at all And in case it had beene his will not to haue had any reformation in man to make him better as it was in wicked angels in whome there is no amendment might it not very condignely haue comne to passe that that nature which hee hath spurned vnder his feete by abusing the power or will hee had giuen him the commandement of his Creator and transgressed the same which he might very easily haue obserued which hath blemished the image of his Creator being in him by a contemptuous turning away from the light thereof which wickedly violated by the power of free-wil the wholsom seruitude that hee should haue performed to his lawes should vniuersally therefore bee forsaken of him and sustaine an euerlasting punishment by due desert Truely thus hee should haue done if he had beene onely iust and not mercifull also and had not giuen more euident demonstration of his mercie which he was no waies bound by promise or duty to haue performed especially in the redemption of such as were vnworthy thereof OF THE FALL AND sinne of the Angels CHAP. 28. The reuolting and wicked angels did all of them sinne together dwell together perpetually damned But the good angels and such as cleaned vnto God doe inioy eternall felicitie CErtaine therefore of the angels which left God by their sinfull pride were throwen downe from the high habitation of heauen to the vttermost darkenes of the ayre or element belowe and the number of angels which remained had their dwelling with God in euerlasting happinesse and holinesse For neither were the rest of the angels begotten of that one angell which fell and was damned whereby originall sin did binde them as it did mortall creatures in the chaines of guiltie posteritie drawing the whole multitude into the punishments due to the offenders But that one Angell who exalted himselfe with his associates impitie and is therefore made a diuel by that his pride and exaltation is cast downe with them the rest which cleaued vnto God in godly obedience receiuing a certaine light and knowledge which the others had not wherby they rested assured of their eternall and permanent estate CHAP. 29. To supply the places of the Angels that fell certaine are
such as bee baptized and dead they become actions of thankes-giuing for such as were exceeding good and peace offrings for such as were not exceeding euill albeit for such as bee exceeding euil these helpes preuail not at al after they are dead howsoeuer they which be liuing do take comfort thereby And to whom soeuer these things shall bee auaileable they bee either auaileable to the full remission of their sinnes or else that thereby their damnation may be the more easie and tolerable Animaduersions vpon the 110. Chapter How far forth the godly workes of the liuing doe releeue the dead Neither is it to be denyed that the soules of the dead c. SAint Augustines greatest blemish in all this booke is contained in this Chapter as Danaeus saith this error of his growing out of the doctrine of Purgatorie which of a little sparke grewe to a great fier the opinion of that time being that the soules of men being not reprobats were after death releeued and purged from their sinnes by the charitable prayers of the godly that liued Which opinion was rather destroyed then founded out of the word of God Howbeit hereupon afterwardes grewe praiers for the dead Masses Anniuersaries and indulgences the cause thereof being imputed to a booke which Augustine did write touching the care that was to bee had of the dead the same being â—reduced by the fauâ—tors of that error of praying for the dead that his book being writteÌ„ to those onely and chiefly who were desirous to knowe whether it were auaileable to a christian after death that his body should be buried apud sanctialâ—cuâ—us memoriam his meaning therein being corrupted by other mens interpretations And howsoeuer hee thinketh in this Chapter yet Augustine was not permanent in that opinion For he writeth in other places That there can bee no helpe of mercy performed by the â—ust to the soules of the deceased although the godly were neuer so much inclined to mercy in that case because the sentence of GOD is immu 〈…〉 being alreadie pronounced of them at their death For saith hee in an other place Gods iudgement hangeth not in suspence touching the soules of the dead but is instantly giuen and certainely set downe Because as hee affirmeth as euery man dyeth so is hee iudged of God neither can Gods sentence be altered corrected or diminished Seeing therefore Augustine is not constant herein himselfe wee ought not to bee mooued by his assertion because it wanteth the true leuain of Gods word and assurance or warrant of faith Danoeus moreouer affirmeth that in the celebration of the Lords supper at the first there was a commemoration of the dead Martyrs of God who dyed memorablie and triumphantly for the name of CHRIST to incourage others to bee resolute and constant in the profess on of the Gospell Afterwards in time the memorie of them beganne to be celebrated in that 〈◊〉 of the L. supper which were no martyrs at all but dying desired that they might bee remembred in the celebration of the same And so at length euery one that was baptized was remembred therein as Austin writeth in this place wher he calleth the Lords supper a sacrifice because as hee saith in his 10. booke De ciuitate Dei and 20. Chapter It is the Sacrament of the sacrifice of Christ For it is the commemoration of Christ his death and our thansgiuing for so great a benefit at Gods hand Anselmus also saith that which men call a sacrafice is a signe of the true sacrifice In which sense the auncient writers called the Lords Supper a Sacrifice not because Christ himself should again be offered vp by any mortall Creature This appellation therfore doth nothing at all releeue either the Papists or their Masse Besides it appeareth in many of Saint Augustines writings what hee calleth a Sacrifice that is to say either workes of mercy towards our selues or towards our neighbours which bee rendred vnto God as also the prayses celebration of Gods name In other places of scripture and of his owne workes hee sheweth by what reason euerie Christian is a Prâ—est The frequent deuotions vsed in the Church is the principall reason mouing Saint Augustine to thinke the soules of the godly deceased to bee releeued by the almes and prayers of the liuing because they began to be commonly and vsually performed in the Church for the dead Howbeit M. Caluin asketh how or by what warrant out of Gods word or example men dare do this Against whom if it bee replyed that in the 2. Maccabees 23. v. 44. it is written That it is godly to pray for the dead I aunswere that the excuse of the author is to be read appearing in the 15. Chapter From thenceforth it is not said that Iudas did sacrifice for the dead And these words Pium est ergo it is godly therefore be contained in the glosse and are no part of the text The ancient writers vsed fower reasons or arguments chiefely to make them beleeue that these things were truely obserued in the Church for the dead The first was drawen from that which Luke doth write touching Lazarus and the rich glutton To which I aunswere that that whole storie or narration was but a parable and if any the like reason be collected from that place for reliefe of mens soules by the liuing after death I may as well gather out of the same that soules haue teeth a tongue and an hand Augustine himselfe affirming that this argument is weake and noddeth The second argument is this Why say they doe men that dye make wills if they can receiue no helpe or reliefe by the liuing This matter is aunswered againe by Augustine writing vppon the hundred and eighâ—th Psalme Because there is saith hee a naturall care of posteritie ingrafted in all the godly while they liue vsing no wayes the crewell and profane speach of Nero saying When I am dead Let there be a confusion of heauen and earth The thirde argument is this why say they shuld the soules of the godly being dead appeare vnto the liuing if they felt not an effect of the workes of the liuing or that the liuing againe had none affinitie with them or did not belong vnto them I aunswere to this that the soules themselues are not sent but that these visions if GOD will so haue them appeare are presented vnto them by the dispensation of his prouidence for the comfort of the godly and terrour of the wicked being done by the operation of Angels and sometimes also by the power of Satan And where Augustine saith in his booke De cura pro mortuis cap. 15. that certaine which were dead we set vnto those which were liuing namely Samuel And on the contrarie amongst the liuing Paule was taken vp to Paradise I say plainely saith hee that this reason is weake and reeleth Their fourth and last reason is this The godly be taken out of this world before those euils which God meant to
such sort bee renewed in the resurrection thereof as that those things which perish with the bodie and bee turned into these and these shapes and formes of other thinges although they doe returne to the bodie againe from whence they fell should of necessitie turne vnto the same parts and members of the bodie againe where they were placed at the first Otherwise in case that which often powling had cut away should bee restored to the haires of the head againe and that also to the nayles of our fingers which often cutting had taken away the excessiue and vncomely imperfection that wold follow thereof doth breede an impossibilitie of restitution in all those that enter into the consideration thereof and therefore beleeue not in the resurrection at al. But euē as in any image made of any soluble matter if it bee melted or beaten to powder or else wrought into one lumpe or masse if that a workman would make the same again of the substance and matter thus resolued Is it materall for the perfection thereof which part of the substance thus resolued should bee vsed againe in the making of any part or member of the same image so as the same being made a-newe doe resume the whole substance of that wherof it was at the first composed In like sort God being the workemaster of man after a maruailous and vnspeakeable manner shall of that whole consistence whereof our flesh was originally made repaire the same againe with wonderfull and vnspeakeable speede Neither is it material to perfection in the new making thereof whether the haires that were before become haires againe or the nailes returne to be nailes againe or whatsoeuer thereof did perish bee changed into flesh or vsed to bee other parts of the body so as the chiefe workmaster in that newe worke do foresee that nothing bee made vndecently therein CHAP. 90. Touching the stature the similitude or dissimilitude of forme which shall bee in the bodies of the godly that shall rise NEither doth it followe that there should bee difference in the stature of euery particular person that riseth againe because they differed when they liued or that they which were spare and leane should be reuiued in the same leanenesse nor they which were fat in the same fatnesse But if this be a matter of secrecie and counsaile in the creatour that as touching the forme of euerie man the propertie and knowen similitude of euerie one should bee retained but yet all alike in the participation of the rest of the bodies felicities then doth it follow that there shall bee a measure obserued in the ordering of this matter in euery one whereof he was made so as neither any part therof do perish and be lost and if there be any thing wanting in any man it may bee supplyed by him who of nothing was able to make al things that he wold Now then if in the bodies of them that shall rise at the later day there shall bee a reasonable difference and inequalitie such as is in voyces making perfect harmonie that shall be effected to euery one out of the matter and substance of his own body making man equall to the companie of Angels and yet bringing nothing with it that may be vnfitting to the view of those heauenly creatures For there shal be nothing there that is vnseemely but whatsoeuer shall bee hereafter shall be comely because it shall not be at all if it be not decent CHAP. 91. That the bodies of the Elect and godly shall rise againe in their bodily substance but not with their former faults and deformities THe bodies therefore of the godly shall rise againe without any fault or deformity of bodie as also without any corruption burthen of flesh or difficultie Of which sort their facilitie in rising shall be aunswerable to their felicitie after their resurrection For which cause they bee called spirituall albeit no doubt they shall become bodies and not spirits But euen as now in this life the bodie is said to bee naturall being not withstanding yet a body and not a soule Euen so at that time the body shal bee spirituall howbeit a body and not a spirit Yet as touching that corruption which in our life time doth oppresse the soule as also concerning the sinnes wherewith our flesh fighteth against the spirit at that time it shall not become flesh but a body because they shal be reputed for celestiall bodies By reason whereof it is said that flesh and blood shall not inherit the kingdome of God And therefore as it were interpreting his owne saying hee affirmeth Neither shall corruption enioy incorruption That which before hee called flesh blood he afterwards called corruption And that which formerly he called the kingdome of God he afterwards called incorruption Now as touching that which concerneth the substance that same also shall bee flesh at that time For which reason the body of Iesus Christ after his resurrection is called flesh Therupon doth the Apostle say The body is put into the ground in naturall substance but it shall shall rise a spirituall bodie because of the great agreement and concord which shall be between the flesh and the spirit the spirit hauing a vitall power ouer the flesh which then shall not rebell and that without the help of any manner of supportation in so much as nothing pertaining to our owne bodies shal resistive but as outwardly we shal finde none so inwardly we shall haue no enemies of our selues CHAP. 92. Of what sort or forme the bodies of the damned shal be in the resurrection WHosoeuer verily being of that masse of perdition which the first man made and are not redeemed by the onely mediatour of God and man shal generally also rise in the later day euery man in his own flesh howbeit to bee punished with the diuell and his Angels Now whether they shall rise againe with the faults and deformities of their former bodies whosoeuer of that number were misshapen or deformed in their limmes to what purpose should wee spend our labour to informe our selues therein Neither indeede ought the vncertaine forme or feature of those persons to wearie vs whose damnation shall bee certaine and euerlasting Neither let it trouble vs to thinke how in them the bodie shall bee incorruptible if it bee subject to anguish or else how it may be corruptible if it cannot die For it is noe true life but there where it liueth in all felicitie and happinesse nor no true inccorruption but there where the health is impeached with no manner of griefe Nowe therefore in that place where the person that is forlorne and vnhappie is not suffered to dye as I maye saye there Death it selfe doth not dye and where perpetuall paine doth not kill but doth afflict corruption it self hath no ende or determination This in the holy scripture is called the second death CHAP. 93. Which sort of the damned shall receiue the easiest punishment after the resurrection NEither