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
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
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
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
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