Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	eat_v	5,786	5	6.8715	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10250	Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.; Theses theologicae. English	Bèze, Théodore de, 1519-1605.; La Faye, Antoine de, 1540-1615. aut; Penry, John, 1559-1593.	1591 (1591)	STC 2053; ESTC S101754	189,778	296

sort doth appertain vnto the soule namelie in that respect that by the resurrection it was restored againe vnto the bodie that is vnto his proper instrument 5 Heere it is also gathered that the same verie bodie which was laid in the graue rose againe 6 The Resurrection did abolish none of the essentiall qualities of the bodie of which sort are to haue a quantitie and to bee finite whence followeth that it is also enclosed within the compasse of the members thereof and is contained in a place We do condemne therfore the Eutychians who held that he had a bodie that was not bodilie and the Valentinians who said that it was an aierie bodie and the Marcionites who turned his true bodie vnto a shadow both before and after the Resurrection 7 By the same reason also doth fall to the ground that inuented forgerie both of Transubstantiation and Consubstantiation as beeing altogether repugnant vnto the truth of the bodie of Christ 8 Christ was the first that rose hauing swallowed vp mortalitie and remooued at once all the infirmities of the naturall life from him selfe although that after his resurrection he did trulie eat and drinke that he might make vs fullie assured that he tooke vpon him again a true bodie 9 Christ which is proper to him alone rose againe by the power of his owne Deitie and not by any borrowed strength or by the force of anie creature Therefore his Resurrection is a most true demonstration that he was trulie God 10 There was great cause why Christ shoulde ryse the third day and not before least that if he had risen sooner his death should haue seemed to be but fained or if he had staied longer in the graue the faith of the elect might haue beene hazarded 11 The Resurrection of Christ was necessarie to the accomplishing of our saluation because that as it behooued him to suffer the death due vnto our sinnes so also it was needfull that death should bee ouercome by him that hee might bring vs vnto aeternall life beeing deliuered from mortalitie 12 It was agreable also vnto the justice of God that Christ should enioy aeternall glorie euen by the condition of the legall couenant which is do this and liue 13 The Resurrection of Christ is a sure pillar of our resurrection because the church is as it were the complement or filling vp of Christ and therefore taking away that head of Christian religion vaine were the preaching of the Gospell Therefore we detest from our harts the Saducees and all Philosophers that haue denied the resurrection of the flesh 14 The doctrine of the Resurrection hath beene continuallie held in the church of God the which also though it do depend vpon the omnipotencie of God onelie may yet in some sort by laying downe some sure grounds and principles bee probablie gathered by humaine reason 15 Our bodies shall not be two in nomber after the resurrection but the verie same bodie that lay downe in the graue shall rise againe The opinion therefore which IOHN the Bishop of Ierusalem held concerning the taking vp of an other body is worthelie condemned 16 The Resurrection of Christ doth properlie belong vnto the elect seeing the wicked are to ryse againe not by the vertue of his resurrection but by the just judgement of GOD vnto aeternall damnation euen by the force of that penaltie which GOD added vnto the commandement hee gaue to ADAM The day that thou shalt eate thou shalt die the death euen the first and the second death 17 It is no wonderfull case that Christ after his Resurrection did not openlie manifest himself vnto all men for as there is a time of mercie so is there a time of judgemēt with God 18 Christ proued his Resurrection vnto his disciples by all kinde of arguments as by the testimonies both of Angels of weomen and of men vnto whome he presented himselfe aliue euen in the same bodie that was marked with the scarres of the wounds adding thereunto also the testimonies of the Prophets 19 Vnto all these things he adjoined his conuersation which he had with them for the space of fourtie daies least either a shorter time should not suffice or if he had continued longer he might seeme to haue risen to such a life as he lead heere at the first 20 Hetherto also belongeth the manner of his appearing which was in some respect naturall that it might be manifest that neither his resurrection nor his glorie did take from him his true humanitie whereby he is and shall be our brother for euer and yet notwithstanding supernaturall that all might knowe him hauing laide downe this naturall life to be vnto vs the first fruits of a spirituall and an aeternall 21 Now seeing both this hystorie of the Resurrection and also testimonies of the Prophets which fore-tolde the same were published openlie and in the audience of as manie as would heare not onelie of the Iewes but of al other people and was also confirmed by all kinde of miracles it must needs be that neither the Iewes nor anie other people can complaine that Christ after hee had risen againe did not offer himself to be seene of them 22 And seing that Christ came to saue his elect wholly both soule and bodie and that his resurrection is his true and full victorie it followeth that that spirituall resurrection whereby it commeth to passe that our soules beeing spiritually vnited vnto Christ the old mā beginneth to die in vs being by little and little to be worne away is buried and the new man riseth again doth depend vpon the resurrection of Christ that euen as Christ after his resurrection not before as far as he is our head began to liue that aeternall life after he had ouercome all the infirmities of this naturall life which sinne excepted he had vndergone for our sakes so that qualitie of an vncorrupted life being begun in our soules while we liue heere and proceeding farther after the dissolation of this bodie is at the length to bee fullie perfected when the restitution of our bodies shall be accomplished and so the elect shall liue that aeternall life with Christ the type of which benefite is the Sacrament of Baptisme vnto vs. 23 Nowe euen as the Spirit of Christ passed from the Crosse into Paradise at the verie same moment that it departed out of the bodie thēce returned into the bodie that whole Christ in respect that he was man might be afterwards glorified so we do beleeue that their spirits who die in the Lord do straight way depart vnto God there to enjoy that measure of glory that is appointed for thē vntill that they beeing adjoined againe vnto the same bodies which will be the verie same in substance trulie corporal though in a far more excellent estate shal liue vnder Christ their head for euermore We do condemne therfore both that fable of Purgatory fire and also their doctrine who dreame that the soules of the departed

can woorke the same are wee bound to doe and although wee had doone all yet must wee confesse our selues to be vnprofitable seruants We doe againe heere abhorre the MANICHAEES PELLAGIANS Pharisies and Papists who euery hand while thrusting vpon vs that prodigious dreame of their own concerning the merits of good workes doe thereby obscure and diminish the onlie merit of the satisfaction of Christ Defended by IOHN BRVNE of Bearne PRINCIPLES CONCERNING THE LAW OF GOD. XXVIII SEING WE HAVE ALREADIE SPOKEN of good works it now followeth that we deale with the rule thereof that is with the law of God 1 THe lawe of God is the manifestation and declaration of his will published by himselfe whereby is described both the true inward worship of God and also all the duties of man towards man 2 This lawe is deuided into three partes Morall Ceremoniall and politicke or judiciall 3 The Morall law is that which prescribeth the rule of Godly and vpright life in the presence of God the which rule is onelie the will of the law-giuer alone and it is deuided into two Tables The former whereof is concerning God The latter is touching our neighbour the former is comprehended in four commandements most orderlie set down and the latter in six whence it ariseth that the morall commandements are ten in number 4 The Ceremoniall law was as it were a certaine picture or shape exhibited vnto the outwarde senses of the inward worship of God the which portion of the law part lie as far as it was adjoyned vnto the Morall testified vnto men what in themselues they deserued namely aeternal death and damnation and partly as far to wit as it respected the Euangellicall promises of Christ that was to com did shadow our full deliuerance in Christ from that misery and calamitie 5 The Iudiciall or Politicall lawe was the doctrine of those externall actions whereby the ciuill Common-welth of the Iewes was to be gouerned 6 The Morall law may be also rightly called the law of nature because that God had ingraued the same at the first creation in the mindes of men in such sort as men should haue bene borne endued with the full knowledge thereof if sin had not for the most part darkened the same in them 7 Now because it was so growen out of vse by reason of sinne as in a manner it seemed to bee altogeather blotted out Therefore the Lorde thought good to publish renue and giue the same in writing vnto his people that they might not haue any excuse of their ignorance 8 It was in this sorte renued first of al to the end that compelling men by the sight of the repugnancie which is betwene that diuine rule of justice and our own affections behauior to acknowledg the corruption that is in them and the fruit thereof it might pronounce them worthie of aeternall damnation 9 Next that finding them guiltie of condemnation it might by accident drawe them to seeke remedy els-where namelie by the preaching of the Gospell 10 Thirdlie that hauing gotten the elect regenerated by the holie Ghost it might bee vnto them a teacher of true holines towardes GOD and charitie towardes their neighbours The PELLAGIANS then erred most falselie who thought that the lawe was giuen vnto men as though they beeing enabled by nature to performe the same onelie stood in neede to be put in minde of their dutie by it In which error also euen at this day the halfe PELAGIANS the Papists doe in a sort continue 11 Nowe whereas the lawe is saide by PAVLE to make sinne more sinful to procure wrath to be the sting of sinne and of death it is to be vnderstoode that this is done not by the fault of the law but by our corruption even as the the Gospell is vnto some the sauour of death vnto death not of it selfe but by accident 12 The morall law in consideration of the Saints that is of those that beleeue is abollished by the comming of Christ as farre as it had power to condemne and that because Christ was made a curse for them But it retaineth still a double vse in the elect namely that it might with the feare of punishment keepe vnder the olde man the remnants whereof is as yet in them and instruct their new man in the wayes of the Lord. Now in respect of the impenitent it retaineth and will vnto the worlds end retaine that first end which is to conuince them and condemne them without all hope of mercie And as to the other two profitable vses by their owne fault it is in no whit auaileable vnto them The Libertines therfore the Antinimonians and the rest that reject the moral Law are execrable accursed 13 The Ceremoniall Lawe is altogether abolished as touching the vse of it seeing the bodie it selfe which was shadowed by those figures is alreadie come The doctrine of the Pharisies is to be condemned the Ebionits also who taught that the obseruatiō of the ceremoniall Law was to be joined with the Gospell And their error is much more to bee damned who haue the traditions of mē in the same accoūt that these Iewes had the Ceremonies appointed by the Lord. 14 The Lord in steede of the whole outward worship of the law now abolished hath apointed in the assemblies of christian Churches the administratiō of two Sacramēts the which is to be celebrated in those rites that are strictly according vnto that rule which hee hath set downe vnto which rites it is vnlawfull for any man either to adde or to detract away 15 The Politick or Iudiciall law is also abolished because Christians are not boūd to rule their commonwelths after the same form that the polity of the Iewes was gouerned that generall aequitie notwithstanding reserued alwayes vnuiolable according vnto the which al humane lawes are to be squared which is that they be just and right We reject thē therfore as phantasticall men who teach that Christians are necessarily bound to vse the politick lawes of the Israelites and none other Defended by PETER PERRON of Lausanna PRINCIPLES CONCERNING THE PREFACE OF THE LAW AND THE FIRST COMMANDEMENT THEREOF XXIX SEING WEE HAVE ALREADIE DONE with the Preface of the Lawe and the diuision thereof it now remaineth that we deale seuerallie with euery precept of the same the which wee will handle in that verie order that they are set down And first of all we will speak of the Preface and of the first commandement of the Law 1 THe first words of the Lawe are a Praeface which dooth neither forbid nor command any thing that belongeth any wise vnto the ends of the things that are to bee done 2 The Lord before hee would begin to set downe the commandements thought meet to vse a kinde of proëme or entrance both that he might thereby procure authoritie loue and reuerence vnto his Law and also prepare the hearers to be attentiue easy to be instructed and willing to giue eare 3

are a sleepe vntill the last day of judgement Defended by BENIAMIN CRESSONIVS of Burgundie PRINCIPLES CONCERNING CHRIST HIS ASCENSION INTO HEAVEN XLVI SEING THE ARTICLE OF CRISTS REsurrection hath bene alreadie opened it now followeth that we deale with his ascension into heauen 1 AS the Scripture dooth teach that the death resurrection and buriall of Christ were true and not fained so the same doth testifie that his Ascension into heauen was not onely visible but also locall 2 For although the word ASCENDING is sometimes Figuratiuely spoken concerning God yet in this Article of the Faith it is taken in his proper and naturall signification in such sort that by it is expressed a passage from a lower place vnto a higher which is pointed out by the name of Heauen 3 Whereas in the Scripture there is mention made of a three-folde Heauen wee affirme that the highest of all is heere to bee vnderstood wherein is the seat and aeternall habitation of the soules of the faithfull and where also Christ is exalted aboue all Creatures 4 And although he be trulie ascended into Heauen yet doth it not follow thence that he is no more present here with his Church for the gouernment thereof seeing that the said Ascention dooth onely appertaine vnto that nature which is finite and contained in a place that is vnto his humanitie and not to his Diuinitie which is euery where alwais present and can be contained in no certaine place seeing it containeth all things For as AVGVSTINE hath spoken very notablie the body wherein Christ rose must bee in one place where as his trueth is euery where spread abroad 5 Hence we gather that hee is not now vpon earth in respect of his Manhood seeing he hath once ascended into that place whence the Scripture dooth testifie that hee will not depart vntill the restitution of all thinges and in no other manner neither then he did ascend 6 Yet wee say that God and man did ascend because that his humaine bodie was taken vp by the power of the Deity which was vnseparably joyned with the humain nature and nowe remaineth there after a manner vnknowen vnto vs. They are deceiued therefore who holde that Christ according vnto his humaine nature can be at the same time both in heauen and in earth And those also who auouch that his fleshe is euery where and all those in a word who bereaue his body of the essential and as DAMASCEN speaketh of the Caracteristical properties therof that is such as are markes of a true bodie 7 Now where as Christ after his Ascention was seen of PAVL and STEPHEN that vision was extraordinary and a peculier reuelation So that from thence it cannot bee gathered that Christ was not in that place wherevnto hee ascended 8 This Ascention furthermore was as it were a certain triumph after the victory gottē ouer the enemies of mankind which he ouercame 9 The end of this triumph is diuers and manifold First of all it testifieth that the woorke of our Redemption was finished vpon earth the which he would seale by this magnificall and royall triumph which for this cause is called by AVGVSTINE a confirmation of the Catholicall faith For by this meanes Christ hath gotten vnto the immortal and incorruptible life not an earthly but an incorruptible and aeternall mansion 10 Secondly that there should be extant a most cleare testimonie of the Diuinitie of Christ by the which his humanitie was taken vppon high whence also it appeareth that he consisteth of two natures 11 Thirdlie that hauing ouercome death hee should enjoy that glorye which was prepared and ordained for him before the foundation of the world was laid not according to his Deitie but according to his humanitie the glory wherof appeared then when a new ghuest as it were entered into heauen to wit the man GOD the which thing the Angels had neuer seene before 12 And although the man Christ was glorified by his Resurrection in such sort as there was nothing wanting vnto him yet this Ascention was a more certaine ample possession of that glory 13 Fourthly and lastly that he might prepare a dwelling for vs in Heauen and not onely prepare it but also allure vs thither that wee might follow him by an ardent desire and affection while we are in this life and here vpon earth seeke those things that are aboue 14 Nowe euen as Christ was borne for our cause dead for our cause c. So hee ascended into Heauen for our cause 15 The fruit and profite therefore which ariseth to the faithfull out of this Ascention is manifolde For first wee are thereby vndoubtedly assured that we shall once namelie at the last day ascend also into Heauen For where the head is there the members also ought to be the Ascention of the members shall bee such as the Ascention of the head was saue that he ascended by his own power where as we shall ascend not by our owne but by his vertue For our bodies ought to bee fashioned like vnto his glorious body as the members vnto the head 16 Secondly after this Ascention was the holy Ghost giuen vnto the Apostles Next were other gifts from heauen bestowed vppon men and the Church furnished with things needfull for the same 17 Thirdlye heereby a way is opened for vs vnto our heauenly countrey from whence we fell by the meanes of ADAM 18 Fourthly and lastlie his Resurrection confirmeth our faith For hereby we are assured that our soules separated from our bodies euen before the Resurrection shall passe to no other place then where Christ is that they may liue for euer in blessednes with him Defended by WILLIAM QVERCINVS Tarbiensis PRINCIPLES CONCERNING THE SITTING AT THE RIGHT HAND OF THE FATHER ALMIGHTIE XLVII 1 SEeing whole Christ that is Christ personally considered or in respect that he is one subsisting person is said to sit and that the action of sitting can not in the proper signification thereof agree vnto the Deitie in it self we must needs conclude that sitting properlie taken can in no wise agree vnto the Deitie 2 And although it may be properlie applied vnto that other nature of Christ which is corporall in that sense that sitting is opposed vnto the standing or the moouing of the bodie yet wee must not thinke that that glorious bodie of his though it be truly circumscribed and contained in a place doth either continually stand sit or moue For all these things are grosse and curious matters neither are they so particulerly to bee applied to the estate of that life 3 That which is added concerning the right hand of God is much more to bee taken Figuratiuelie as whereby those thinges are attributed vnto God which are proper vnto man seeing that God who is without a bodie hath neither right side nor left as beeing altogeather immeasurable and infinite 4 By this kinde of speach therefore being taken from the custome of Kings and Princes who are wont to make a

that is by the lawe and the Gospel wherevnto no man can add or detract any thing without high treason against the supreame Majestie of God The Pope then and all his followers who haue presumed to impose laws vpon the consciences are condemned in this Petition 7 We desire furthermore that he would send faithfull seruants to declare this word purely and sincerely and that he would driue away all false Teachers and Prophets who go about by their owne inuentions to draw others away from the will of God 8 But in asmuch as that worde barely expounded by man would rather turne vnto our damnation then saluation for our judgement is meere contrarye vnto Gods will and our will doth turne away euen from the knowen will of God wee desire that the Lord would vouchsafe to engraffe the same in our mindes by the force and efficacie of the holie Ghost that the true light may shine in them 9 And seeing we can by no meanes fully obtaine these thinges in this world as beeing compelled to carrie about with vs the reliques of sinne euen vnto our dying day we do therefore desire that that day may come wherein Sathan sinne and death being subdued the Lord shall be all in all whence it may be easilie gathered how senssesse they are that flie this day as a fearefull thing 10 Out of all these things we may readily collect that a spirituall and not an earthly kingdome is here spoken of as also our Lord Iesus doth witnesse Iohn 18.36 because it is exercised both by GOD who is a Spirite and also vpon the conscience 11 The necessitie of this Petition doth first appeare in that Sathan seeketh nothing els but to erect the kingdom of darknes and confusion which is meere contrarie vnto this amongst men For the which cause hee is called the Prince and God of this world 12 Heere vnto is adjoyned our naturall infection together with our corrupt judgement and peruerse wil who preferre lies before the truth sinne before righteousnes earthly before spiritual most euill before good and vnjust before right thinges and in some who cannot bee subject vnto the law of God 13 But although the Deuill and wicked men do runne madde yet the Lorde doth and will exercise his gouernement as well vpon them as vppon the elect For who can bee exempted from his authoritie who hath created all thinges yet in a diuers manner For hee imbraceth the one with his eternall fauour whereas he consumeth the other in his fearefull wrath 14 And if God be properly said to beare rule when as men do willinglie submit themselues vnto him he sinneth most greeuously who vnder the pretence that GOD doth already rule both the godlie and the wicked doth not desire that the gouernement which GOD exerciseth in his Church may be daily increased and inlarged Defended by FREDERICK BILLETIVS a Low-countrey man PRINCIPLES TOVCHING THE THIRD PETITION OF THE LORDS PRAIER LXVII HAVING OPENED TWO OF THE PETItions of the Lordes Praier which doe immediatlie respect the glorie of God wee doe now come vnto the exposition of the third 1 THis Petition THY VVIL BE DONE IN EARTH AS IT IS IN HEAVEN is the third in order of those whereof we haue spoken because that no man doth obey the will of God being made known and commanded saue onely those who acknowledge God for their king 2 The summe or scope of this Petition is that the will of God may be performed vpon earth by men who know the same and loue it from their hearts as it is done by the blessed Angels in heauen 3 The aequitie of it is vnderstoode by the praeface For God is said to bee in Heauen which signifieth power and authoritie and to be our Father both in regard of the first creation of al men and also of the redemption of the regenerate whence it followeth that we being his seruants and sonnes are bound to know willingly to practise the will of our Lord and Father 4 This Petition is necessarie because our fleshe beeing bond-slaue vnto sinne and Sathan is contrary heerevnto Now the more impediments that do hinder vs to perform the will of God the more earnest ought wee to be in seeking strength to practise the same It is also necessary to the end that wee perish not but may be made Citizens of the kingdome of God which cannot be vnlesse wee obey his will not that the obedience of the same doth make vs free-men of his kingdome but in asmuch as it declareth that we haue bene made the Citizens thereof 5 The parts of this Petition as being a perfect similitude or two that which is opened and that which doth open The former containeth our prayer for the execution of Gods will the latter setteth downe a similitude which sheweth how wee desire the same to be performed here vppon earth 6 Let vs therefore diligently examine euerie worde of the Petition First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offereth it selfe which according vnto the accustomed maner of speaking amongest Christians is expressed by the worde WILL though that will bee of a more large signification then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 7 Now the word WILL doth not signifie the facultie or action of willing which in God differeth nothing from his essence but it pointeth out those thinges which GOD willeth by a Metynomie of the adjunct put for the subject 8 The things which God willeth are of two sortes For some of them are of that nature that they are good of themselues by the goodnes which God hath put into thē others of them are good by accident or for the end that God hath appointed who can bring foorth good out of euill and light out of darknes 9 Again some of those things that God willeth hath he made known vnto vs others hath he reserued to himselfe whence some of the ancients and also of the School-men made the wil of God to be in part voluntatem beneplaciti that is his free vnbounded or secret will and in part to bee voluntatem signi that is his signified written or reuealed will The Grecians call the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For knowledge for apointment will good pleasure which containe the charges commandements doctrine reuealed vnto men concerning the will of God either generall touching all or particularly aplied vnto the calling of euery one which are briefly comprehended vnder the name of the Law and the Gospell 10 Now wee are to deale in this place with that which is called the signified will because that only is perfect obedience which is yeelded by those that haue knowledge and are willing to obey and which is concerning those things which are good of themselues and in the regard of those that doe performe them 11 Wheras THY VVIL not anothers or euery mans is added it taketh away mens traditions

way vnto the gift of repentance 15 PAVLE therefore did not sinne against the holie Ghost who persecuted Christ and his members whome he knew not 1. TIM 1. 16 Although this sinne bee voluntary yet it followeth not that euery sinne which is voluntarie and committed against the conscience is irremissible 17 But contrariwise although these sins are horrible whether they be committed of infirmitie or of malice yet are they forgiuen vnto those that repent as they were vnto DAVID PETER and others 18 The counsel of God concerning the saluation of the elect cannot be dissanulled and therefore the elect cannot be guilty of this sinne 19 Neither doe all the reprobate necessarie fall vnto this sin seeing originall sin is sufficient to condemne them 20 This sinne is placed in the heart of man and therefore seeing God is the searcher of the heart diligent heed is to bee taken least that being carried away with a preposterous zeale we rashly passe sentence against any in judgeing them to be guilty of this sinne 21 Yet are they to be seriouslie admonished who continue to shewe themselues disobedient vnto the admonitions and judgements of God least that being at the length hardened by the Lords just judgement they run headlong vnto this downe-fall Defended by IOHN HALBERIVS CORTRACENVS PRINCIPLES CONCERNING THE RESVRRECTION OF THE FLESH LXXX 1 THe rest of the Articles of our faith being hitherto sufficientlie handled two of them remaine yet to bee discussed namely the resurrection of the flesh and life euerlasting 2 Although the Sonne of God by taking vpon him our nature by dying and rising againe hath performed the parts of our saluation Although also he doth bestow that quickning Spirite of his vpon all those that trulie beleeue the Gospell It remaineth as yet notwithstanding that what hath bene performed in him who is our head be also performed in vs being his members 3 Hence must the faithfull learne both day and night to meditate vpon the marke and shutting vp of their happinesse and to bee continuallie desirous of the same in such sort as although they bee tossed in this worlde by diuers and daungerous stormes of temptation raised vp against them by the Deuill the Worlde and the Fleshe they may yet continue firme and immooue-able in faith and in the hope of the liuing GOD and of the Lord Iesus Christ 4 Euen as death entred into the world by the sinne of the first ADAM whence the necessitie of death did arise Euen so wee affirme that death is abollished in the saints and chaunged vnto aeternall life by the vertue of the latter ADAM that is Christ to the end that as Christ did first of all rise againe vnto that aeternall life So all the elect may rise by him vnto the same 5 Now death is by a naturall generation conuaied vnto all the posteritie of the first ADAM whereas aeternall life is by spirituall ingraffing into the second ADAM deriued vnto his members 6 In this respect is the name of ADAM attributed vnto Christ namely that as ADAM was the stocke of mankinde breathing out poison according vnto the deadlie nature So Christ is made by grace the root of all the Saints powring the juice of eternall life into his members Wee doe therefore condemne the Philosophers who drewe the cause of death not from sinne but from this Aixome in naturall Philosophie vz. whatsoeuer is compounded is subject vnto dissolution Much more doe wee detest the PELAGIANS who teach that sinne and therefore death did arise not from the deprauation of nature in ADAM but from the voluntarie imitation thereof the which errour PAVLE dooth ouerthrowe as by manie Argumentes so by this most clearelie in that Infants themselues also are subject vnto death 7 Although that all sinnes which are the cause of death are truly remitted vnto the beleeuers yet notwithstanding are they no lesse subject vnto death then the very wicked themselues and that for two causes First because that the roote of sinne which is called originall sinne is not vtterlie abollished in them in this life but is brought to an end by death For then doth the strife betweene the flesh and the Spirite cease Secondly because that vnlesse they did shake of this life they could neuer be partaker of that other life which they hope for 8 And therefore we holde that the faithfull are depriued of this life rather by the mercie of God calling them vnto that aeternall kingdom then because that death is the reward of sinne 9 And on the other side that the vnfaithful do not rise by vertue of the resurrection of Christ which is alwaies vnto saluation and is bestowed vpon his members but by the force of that curse of God whensoeuer thou shalt eat of the fruit hereof thou shalt die the death 10 For seeing this degree doth comprehend both the deathes but especially the second which is eternall it must needes be that the vnfaithfull also shall rise againe whereas otherwise their bodies except they should bee joyned again with their soules should escape eternal paines which is ment by the second death 11 The whole person of euery man wholie considered but not in part is said to rise again For as the body only is said to lie down so the same alone to speak properly shall rise againe Whereas the soule seeing by death it hath suffered no detriment in the essence thereof can bee sayd to rise again but metaphorically as when it is brought by the Spirite of Christ from the seruitude of sinne wherein it was dead and wherein it could not so much as thinke much lesse will or doe the things that are of God into that holie libertie which is the way vnto eternall life We do therfore condemne them who dream that the soules seperated from their bodies are a sleepe and that they shall arise togeather with the bodies And we doe also detest the opinion of HYMENEVS and PHILETVS who did not distinguishe the spirituall from the corporall resurrection 12 The Scripture declareth by manifest testimonies that the soules of the faithfull who die in the Lorde are receiued of christ into that eternal paradise situated aboue all heauens whervnto Christ did ascend and that they are there conuersant with Christ being partakers in their measure of blessednes and felicity wheras on the other side the word of GOD and the consideration of thinges that are contrary doe shew that the soules of the wicked are thrust into hell and there tormented in their manner 13 The same bodies that lay down shal rise but not in the same qualities as the verie same body of Christ which was crucified buried did arise but not hauing those qualities wherewith it was endued when it was crucified dead and buried Yet this is the difference in that the bodie of Christ felt no corruption and therefore did ouer-come the power and effect of death euen in the verie house of death But our bodies are deliuered from corruption which seemed