when as he erred by ouer great vehemency in coÌ„futing the opinion of the Anthropomorphites But the Scripture can in no wise abide to be thus dallyed withall Wherefore because that no man might ordayne any such Image to be in the fleshe of man Moyses sayth that the body was first made of the slime of the earth and yet for all that in such sort as that it no wayes represented the Image of God For it is after sayd that lyfe was breathed into the body which was fashioned of the dust of the earth because that euen then the Image of God beganne to shine first in man when as he was fully furnished in all partes But it may be obiected and sayd what doe you thinke that this breath of lyfe is the Image of God No surely although I might very well say so aswell as a great many of others and it may be that I should not speake greatly amisse This obseruation vseth S. Hilary vpoÌ„ the 63. psalme and S. Augustine in his boke of the spirite and the letter cap. 39 Basi Hex conges 8. For what hurt were it if I sayd that there is a difference set downe in the word of God whereby this breath of lyfe might be distinguished from the soules of beastes for from whence haue the soules of the rest of the liuing creatures their beginning Let the earth sayth God bring forth a liuing soule c. And lykewise let that which is of the earth returne agayne vnto earth But the soule of man is not of the earth but froÌ„ the mouth of the Lord and that by a secrett and hidd power Howbeit I will not I say staÌ„d vpon this because I would not haue them to stryue with me about it but this onely would I obtayne at their handes that the Image of God is without the fleshe For els it were no great commendation to man to be made after the Image of God which notwithstanding is so greatly commended and so often repeated vnto vs by the holy scriptures For what needed it I besech you to bring in God deliberating with himselfe and as it were sitting in counsell if he had gone about to haue made a common and ordinary thing For as concerning all other thinges he onely sayd let them be by and by they were made but when he came to this Image as if he had meant to shewe a singuler profe of his workemanshipp he called to counsayle his wisedome and power and was fully resolued in himselfe before he once set hand to the same Hath Moyses then so curiously to no purpose affected this maner of speach which being borrowed from the common vse of men according to their slender capacityes who are as it were very young children to set before vs the Lord God whose greatnes and wisedome no creature is able to coÌ„prehend But hath he not rather in so speaking most gloriously commended the Image of God which shyneth in man And he is not satisfied with once speaking thereof but repeateth it oftentymes Now let the philosophers or els these tryfelers bring with them what doltish mockeries soeuer they will we are sure of this that nothing may beare the Image of God but that which is a spirite For in very deede God is a spirite We must not proceede here by coniectures and ghesses to enquier wherein this Image resembleth his soueraigne creator Colos 3.10 seing we may very easely learne that froÌ„ the Apostle who commaunding vs to put on the new man which is renued in knowledge according to his Image that hath created him manifestly declareth what the same Image is Ephe. 4.14 or wherein it consisteth And he sayth also in another place put you on the new maÌ„ who is created according to the Image of God in righteousnes and holynes of trueth All which thinges when as we will speake in one word we say that man according to the spirite was made pertaker of the goodnes wisedome Ecclesiasticus 17.1 Wisd 2 2â— and righteousnes of God The Aucthor of the booke of Ecclesiasticus and the Aucthor of the booke of Wisdome haue also followed the same course The first deuiding man into two partes to witt the body made of the earth and the Soule which he lykeneth vnto the Image of God briefely comprehendeth that which Moyses hath made a long discourse of God sayth he made man according to his owne Image The second meaning to shew by declaration whereunto the Image of God was lyke sayth that man was made incorruptible as being created after the Image and lykenes of God I would neuer haue pressed our aduersaryes with these Aucthoryties had they not charged vs with them before Which notwithstaÌ„ding we ought to thinke reuerently of although not as Canonicall yet at the least as autentique and holy and receiued by the coÌ„sents of many But let vs there leaue them and hold this Image of God in man which can haue no abiding place but in the soule 1. Pet. 2.11.25 Howbeit let vs now heare what the scripture more manyfestly sayth of the Soule When S. Peter speaketh of the saluation of soules and sayth that the lustes of the fleshe doe fight agaynst the soule and commaundeth vs to cleanse our soules calling Iesus Christ the Byshopp of our soules what should he meane by it if there were not soules to be saued which should be assailed with wicked and vngodly desiers and should be clensed and gouerned by Christ their Byshopp Iob. 4.19 And we reade also in Iob. How much more theÌ„â—n them which dwell in houses of claye and whose foundation is nothing but dust which thing if we consider more narrowly must needes be vnderstoode to be spoken of the soule which dwelleth in this earthly body For he calleth not man an earthly vessell but sayth that he dwelleth in an earthly vessell as one that meant to say that the best part of man which is the soule was contayned within this earthly mansion 2. Pet. 1.13.14 Thus also sayth S. Peter I suppose this to be meete and iust that so long as I am in this tabernacle I styrre you vp by putting you in remembraunce knowing that shortly I must put of this my tabernacle Surely if we be not too too blockish we may vnderstand by this maner of speach that the tabernacle is one thing and that which is taken out of the tabernacle to be another thing The Aucthor of the Epistle to the Hebrewes setteth downe the lyke manifest distinction betwene the fleshe and the spirite Heb. 12.9 when as he nameth those our fleshly Fathers of whome we were begotten and calleth God the onely father of spirites And a little after calling God the father of the heauenly Ierusalem Heb. 12.23 he maketh the Angells and soules of the righteous the Citizens Neither doe I see how we can otherwise take this saying of S. Paul 2. Cor. 7.1 Since we haue these promises let vs clense our selues from all
admonished or at the least yet in the end become wise And let vs wholy depend vpon the mouth of God and still looke vnto his word neither let vs add or entermeddle any thing of our owne to or with his wisedome to the end our Leauen marre not the whole lumpe and make the salt that is in vs vnsauery But let vs shew our selues to be such obedient subiects to our God as he would haue vs be to witt humble simple and playne not cleauing to our owne wisdome very zealous to learn yet let vs know nothing or be willing to learne any thing saue onely that which he shall teach vs And besides let vs flee whatsoeuer is straunge and not conteined in his law as a deadly poyson I will meete also with those kinde of men who would faine finde fault with my meaning and say that I rayse vp terrible styrres and controuersies about a matter of nothing decyding these quarrels with cruell dissentions For I am sure there are great store of these people who will not stick thus to deale with me And therefore I aunswere them thus That seing the word of God is of set purpose obstinately assayled that the least iotte thereof is by no meanes to be abidden to be dryuen to the wall and this is not a matter of nothing or of so light regard to see the light of God thus furiously put out through Satans obscuritie and darkenes Moreouer this cause is of farre greater waight then many take it to be But by the way he that cannot away to see the errors and foolishe opinions of others is not therefor as they enterpret it by and by to be sayd that he opinatiuely disagreeth euen to the effusion of bloud For I reproue nothing els but the foolish curiositie of such as striue about these questions which are nothing els in very deede but a tormenting and vexing of the minde Neuertheles after they had reuiued this dounghill opinion it was meete their rashnes should be reproued to the end they should not preuaile agaynst the trueth Now I knew not whether I was able to doe it or no yet my will was very good whatsoeuer goodnes is in it I haue also with good will deliuered it Wherefore if there are any others that can better deale in it Let them in Gods name bestow their trauell to the common benefite of their poore Brethren Basile 1536. OF THE IMMORTALITIE OF THE SOVLE †What the state and lyfe of soules is after this present lyfe AS I will bestow no great paine and coste finely and curiously to handle this disputation Euen so lykewise wil I take such a good order as that the readers may simply and playnely vnderstand what my entent and purpose is And surely whatsoeuer he do that will take vpon him to dispute vpon any matter although in very deede it greatly aâ—â—â—…eth that the thing which is to be dealt withall be very substantially vnderstode of him that shall write thereof and so many festly and easely deliuered vnto the Render to the end that the first man passe not his boundes and made farre from the matter or that the other straye and erre not in the selfe same fielde of the disputation without keeping any sure and certayne course yet notwithstanding this in all coÌ„trouersies ought most chiefely and diligently to be obserued considering that the care which here I haue is not onely to instruct but I haue also to deale with such an aduersary who out of all doubt as it is the coÌ„mon dispositioÌ„ of most men will in no wise but agaynst his will yelde himselfe vanquished neyther yet will he graunt himselfe ouercome so loÌ„g as he may haue any thing wherwith wranglingly quarrellingly and shiftingly pleasantly to make sport and feede his owne humor And therfore the best way to shut him cleane vp that he be not able to escape is this to haue the principall poynt of the controuersie so clearely manifested and opened as that he may be brought hand to hand to the Combate as it were euen at the first chop The controuersy then which now we haue in hand is of the soule of man which some in deed doe grauÌ„t to be somewhat But yet they thinke that after a man is dead that the soule sleapeth vntill the day of Iudgement at which tyme it shall awake out of sleape without either memory vnderstanding and feeling whatsoeuer Others there are which graunt nothing lesse then that it is a substaunce but say that it is onely a power of lyfe which is ledd by the mouing of the pulses or of Lunges lytes and because it caÌ„not be without a body therefore they faine that it dyeth and pearisheth together with the body vntill such tyme as the whole man be raysed vp agayne Howbeit we say and maintayne the soule to be a substaunce and that it liueth in very deede after the body is dead hauing sence and vnderstaÌ„ding both which we are very able to proue by euident testimonies of the scriptures Let vs leaue all mans wisedome which imagineth very many thinges of the soule and yet vnderstaÌ„deth neyther rightly nor yet truely thereof Let vs also leaue the Philosophers who as they are wonted almost to disagree in all thinges hauing neither measure nor end in their controuersies so lykewise stryue they one agaynst another herein in somuch that we shall hardly finde two of theÌ„ to agree together of whatsoeuer opinioÌ„ a man would be satisfied and resolued And as touching the powers of the soule Plato in very many places hath notably treated but aboue all the rest Aristotle hath most cunnigly disputed thereon Howbeit if a man would know of theÌ„ and of the whole companye of those wise men what the soule is and whence it hath her beginning he shall but lose his labor albeit in very deede they haue a more pure and sound opinion hereof then these Roysters which boast them selues to be the disciples of Iesus Christ But before we goe any further they must cutt of all occasion of stryuing about these wordes which we indiffereÌ„tly call the spirite the soule and whereupon at this tyme standeth our question at which they may if they will snatch and catch for we do oftentymes speake of them distinctly as of sondry thinges And it is an vsuall thing in the scripture to take these wordes diuersly wherein many are deceiued For they regarding not the diuersitie of the significatioÌ„s snatch at that which first commeth in their braine and defend it obstinately Oftentymes they haue read this word soule for the lyfe and this opinion they haue that it ought to be alwayes so taken and doe bitterly vpholde it But if a man obiect this saying of Dauid vnto them Psal 49.19 Their soule shall be blessed in lyfe Will they interpret it That lyfe is blessed in lyfe Also if a man alleadge vnto theÌ„ that place of Samuell By thy lyfe 2. Sam. 11.11 and by the lyfe of thy
soule Wil they they say that there is nothing meant by these words we know then that this word Soule is oftentimes taken for lyfe as in these places Psal 119 Nun. My soule is in my handes Also Wherefore teare I my fleshe with my teeth and carry my Soule in my handes Iob. 13.14 Likewise Math. 6.25 Is not the soule farre more precious then meate Also Thou foole Luke 12.20 this night shall thy Soule be taken from thee and such other like which these Soule murderers haue euer in their mouthes And yet for all that they haue nothing wheron greatly to brag For they must consider that this word Soule is taken there by the figure Metanomia for the lyfe for somuch as the Soule is the cause of the lyfe and that the lyfe is vpholden by the Soule and this figure euen yoūg boyes doe learne emongest their rudimentes in the Schoole But who would not maruell to see the foolish arrogancye of these roysters who are fully perswaded of some great matter in thēselues and would haue others make great accompt of them yet they must be taught their figures and formes of speaking We also know by an other lyke reason as it were that the soule is taken for the will and desier because it keepeth the seate of the will desier 1 Sam. 18.1 And in this sence it is sayd That the Soule of Ionathan was fast knit to the Soule of Dauid Gene. 34.6 and that Sichem his Soule longed sore for Dina Iacob his daughter Acts. 4.32 Saint Luke also sayth And the multitude which beleued were of one hart and of one soule Moreouer who seeth not that there is great strength in these Hebrew phrases Psal 115. 104. Luk. 1. My soule blesse thou the Lord my soule doth magnify the Lord say vnto my soule I am thy sauing health For by these is somewhat more expressed thē if it had bene simply spoken without addition As blesse the Lord I magnify the Lord say vnto me I am thy health Sometymes it is simply taken for a man that hath a Soule Gene. 19. As When it is sayd that threescore and sixtene Soules went downe with Iacob into Egipt Ezech. 18.4 Leuit. 20.6 2.6 Lykewise The soule which hath sinned shall dye Also The Soule which shall goe after Coniurers and Southsayers shall dye the death c. Many tymes it is taken for the breath which geueth breath vnto man wherein resteth the liuely motion of the body As I take these places 2. Sam. 2. Heauines and sorrow haue taken hold on me Acts. 20. although my whole soule remayneth in me Also his Soule is in him And agayne That the soule of the Childe returned into his body Moreouer 1. King 17.22 the scripture vseth this maner of speaking that the soule doth depart whereas we commonly say he yeldeth vp the ghost As when it is sayd of Rachell Gene. 35.18 And at the departing of the soule for Rachell dyed she called the name of the child Benom We know also that this word spirite emongest the Latines is called breath winde which we may likewise see by the word that the Grecians vse We know that it is taken in the prophesie of Isaiah for a vayne and tryfling thing Isaiah 26.18 We haue bene with childe sayth he and suffered payne as if we had brought forth winde And many tymes it is taken for that which the spirite of God regenerateth in vs. For when Saint Paule sayth Galat. 5.17 That the spirite lusteth cōtrary to the fleshe he meaneth not that the Soule sighteth agaynst the fleshe or reasō against Lust but that the Soule it selfe in somuch as it is gouerned by the spirite of God fighteth agaynst it selfe because as yet she is voyd of the spirite of God and geuen ouer to her owne lustes Moreouer we know that whē these two words the Soule and the Spirite are ioyned together that by the Soule is ment the will and by the Spirite the vnderstāding Isaiah 26.9 For thus sayth Isaiah My soule hath longed for thee all the night and I will seeke thee early in the morning with my Spirite which is within me 1. Thes 3.13 And thus doth Saint Paule vnderstand it When he beseecheth the Thessalonians to haue their whole Spirite Soule and body kept blamelesse in the cōming of our Lord Iesus Christ For he meaneth to haue all their thoughts and willes sound and not to geue ouer their members as instrumentes of iniquitye to sinne Heb. 4.12 And that which the Apostle wryteth to the Hebrewes must be taken in the same sence That the word of God is quick and mighty in operation and sharper then any two edged sword which entreth through euen vnto the deuiding asonder of the Soule and spirite of the ioynts and the marow discerneth the thoughtes and intentes of the hart Neuerthelesse some there are which in this last place had rather vnderstand by the spirite this being wherein doe consist reason and will and which we are now disputing of and by the Soule the vitall motion and the senses which the Philosophers call Superiors and Inferiors But seing that both the one and the other doe signify in many places an Immortall essence which causeth the lyfe of man let them not take any occasiō to striue about the words but let them take the thing as it is by what name soeuer it be called and meant And presently we will shew how true the same is Now we will beginne at the first creation of man wherein we shall right well perceiue what maner of one he was made from the beginning The holy history telleth vs what the determinatiō and councell of God was before he created man in making him after his owne Image and lykenes These words cā no way be meant of the body wherein although a wonderfull worke of the Lord God appeareth aboue all the rest of the bodyes which he created yet we se not any Image of God to shine in him Gene. 1.26 For what is he which thus sayth Let vs make man after our owne Image and lykenes It is euen God himselfe who is a spirite who cannot be represented by any bodyly shape For lyke as a bodyly image which representeth vnto vs the face of a man ought liuely to set before vs all his lyneaments and proportions that by the coūterfaiting or engrauing we might conceiue whatsoeuer might be sene in him which the same representeth Euen so this Image of God must through the same lykenes set before our senses a certaine vnderstanding of the knowledge of God And I right well know what a number of them prattle saying that the Image of God is lykened vnto the rule and gouernemēt which is geuen vnto man ouer the lyuing creatures because that therein man is somewhat lyke vnto God who hath dominion ouer all things Into the which error Chrisostome him selfe fell
heere any thing whereat to iangle that Iesus Christ commēded his soule vnto his Father S. Stephen his vnto Iesus Christ to be preserued vntill the day of the resurrectiō Iohn 19.30 but these wordes haue a nother meaning with them and specially the wordes of S. Stephen S. Iohn also sayeth moreouer of Iesus Christ that whē he bowed downe his head he yelded vp the ghost Which wordes must not be referred to the breath 1. Pet. 3 1◠or to the mouing of the Lunges S. Peter lykewise manifestly declareth no lesse the soules to be and to lyue after death when he sayth That Christ preached to the spirites that were in prison and not onely vnto the spirites of the faithfull remission vnto saluation but also vnto the spirites of the wicked vtter destruction For thus doe I enterprete this place which hath so greatly troubled many mens witts and I hope so to perswade all good and godly men For when he had spoken of the humilitie of the crosse of of Christ and he had shewed that all the faythfull ought to fashion themselues to be lyke vnto him that they might not despayre he forthwith speaketh of the resurrectiō that they might vnderstand know the very end of all tribulations For he sayth that Iesus Christ was not ouercome of death but hauing ouercome it shewed himselfe triumphant Which thing he declareth by these wordes whē he sayth that Iesus Christ was in very deed dead in the fleshe but yet quickened in the spirite And so also meaneth S. Paule when he wryteth that he suffred in the humilitye of the fleshe but was raysed vp agayne by the power of the spirite Now to the end the faythfull might vnderstand that the selfe same power belongeth vnto them he goeth on farther and sayth that Iesus Christ hath bestowed this power vpon others and not onely on the quicke but also vpon the dead and besides not onely vpon his seruauntes but also vpon the faythles and despisers of his grace Moreouer let vs vnderstand that this is a maymed kinde of speach and wanteth one of his two braunches of which sort are many examples in the scriptures and chiefely when many sentences are gathered together vnder one conclusion as here is done Neither yet let any man thinke it straunge that the holy Fathers are shut vp in pryson who looked for the redēption that should be obtained by the sonne of God For because they beheld a farre of the light as it were vnder a cloude or shadowe as they doe which behold some shimmering of the day euen in the twy light and perceiue the comming of the day before the dawning nor as yet had not the blessing of God reuealed vnto them wherein they might repose themselues he calleth their hope a pryson or dungeon The meaning then of the Apostle is this That Iesus Christ preached in spirit vnto the spirites which were in pryson to witt that the power of the redemption obteyned by Iesus Christ appeared and was manifested vnto the soules of the dead Here wanteth the other braunch which belongeth vnto the faythfull who haue knowen tasted of this fruite and setteth out the other braūch of the faythles who haue receiued vnto themselues this message vnto their destruction For they did see that there was but one redemption from the which they were shut out and therefore what thing could they els looke for but vtter desperation I see already how these men murmur grudge that I haue deuised this glose of mine owne hedd and that they are not boūd vnto any such lawes Well I will not tye them to my lawes but I will onely aske them this questiō are not the soules which are shut vp in pryson 1. Pet. 4.6 soules It is most manyfest which hath bin set downe by the same Apostle For this cause also was the Gospell preached vnto the dead to the end they might be iudged as other men in the fleshe but yet that they should lyue with God in the spirite We see that the fleshe is deliuered to death and the spirite to be kept in life For seing there is a relation betwene death and lyfe it is euydent that the one dyeth Eccle. 12.7 and the other lyueth We learne this same also of Salomō who describing the death of man Eccle. 1.27 maketh a diuision of the soule farre from the body when as he sayth vntill the dust returneth into the earth frō whence it came and the spirite returneth vnto God who gaue it I know very well that this Argument troubleth them not much because they say that lyfe returneth vnto God who is the fountayne of lyfe and so by that meanes it is no more any thing But the words themselues crye mainely out that there is great wrong offred them so that it shall not be needefull to confute this iolly subtilty which is neither worthy the reading nor yet the hearing This then is their meaning that the soules returne vnto their fountayne of lyfe in a dreame And there is a saying in Esdrars aunswerable vnto this I would not bring in this Author before them but that I know they make it their Buckler Let them now harken what their Esdras sayth 4. Esd 7.32 The earth shall restore those which sleape in her those also which dwell with her in silence and their secret places shall deliuer those soules which are committed vnto thē By the secret places they meane the prouidence of God and by the soules the thoughtes This is their iolly glose that the booke of this present lyfe might offer vp the thoughtes before the face of God And thus a man may very well see that no other reason maketh them thus to say but that they haue no better to say for themselues as if so be it were a shame for them to be silent Now if it were lawfull for a man to wrest and tosse the Scriptures after this maner it were an easy matter to turne all thinges vpsyde downe Although I haue many other things to bring in agaynst them yet will I bring forth nothing here of mine owne considering that the Author himselfe may defend himselfe from slaunder 4 Esd 43. For it was sayd a litle before haue not the soules of the righteous called for these things in their secret places how long lyue we thus in hope whē shall the fruite of the Ayer of our reward come what soules are they which thus call and hope They must digg here another mine if they entend to escape Luke 16.22.23 Let vs now come to the story of the Rich man and of Lazarus The one of which after he had passed many griefes and calamities of this mortall lyfe was in the end caryed into the bosome of Abraham and the other fell into euerlasting tormēt and payne The one is tormented and the other comforted There is a great bottomlesse deapth betwene the ioyes of the one and the greuous torments of the
is now meant by this that Isaack was not put to death but because that the sonne of God hath made the soule which is proper to man Immortall And the Ramme which is a beast without reason and that was layd in his roome is the body And in that Isaack was bound the same representeth the soule which maketh an open shewe of one dying in the death of Iesus Christ and sheweth it also dayly in the common death of men wherein all thinges in the opinion of men doe pearishe and yet for all that the soule of Christ was losed out of bonds and so shall ours also be losed before they come to pearishe Come off now some of you my maisters the sleapers which are voyd of all shame and bragge that the death of the our Lord Iesus Christ was but a dreame or els let him take part with that deuilishe heretique Appollinaris Surely this good Lord Iesus waketh so long as he so willingly bestoweth himselfe about your saluation But you sleape your sleape and being o-ouerwhelmed with the cloude of blindenes can not heare those which keepe watch Moreouer this doth not onely comfort vs that the sonne of God our head is not perished in the shadow of death but his resurrection also doth assure vs that he is apointed to be Lord ouer death Colos 3.3 and hath raysed vp so many of vs from death as haue any part or portion in him Gala. 2.20 in somuch that S. Paul hath not sticked to say that our lyfe is hid with Christ in God And in another place he sayth I lyue yet not I now but Christ in me What can be sayd more of them except they cry with open mouth that Christ sleapeth in these soules that sleape For if Christ hath liued in theÌ„ he is the selfe and same which dyeth in them If the lyfe of Iesus Christ be ours he then which would haue our lyfe to end by death violently plucketh the sonne of God from the glorious right hand of his father putteth him to a second death But if it be possible for him to dye then vndoubtedly must we dye But if his lyfe hath no end surely our soules which are ingraffed into him caÌ„dy no death But what needeth vs to take all this payne Are his wordes straunge when he sayth Iohn 14.19 because that I lyue you also shall lyue If we lyue because he lyueth then if we dye Iohn 6.56 he shall no longer lyue Is his promise straunge when he sayth that he which shall be knit vnto him by fayth shall dwell in him he in him Let vs then clearely dismember the Lord Christ if we will take away their lyues froÌ„ them 1. Cor. 15 22. This is our confession which we haue well fenced with his weapoÌ„s to witt that we are all truely dead in Adam but yet we lyue â—n Iesus Christ S. Paule handâ—eth these thinges with an honorable style in the Epistle to the Romaines to witt Rom. 8.10 that if the spirite of Iesus Christ dwelâ—eth in vs that the body is surely dead by reason of sinne but the spirite liueth because it is iustified Rom. 7.23.24 He calleth the body a Lumpe of sinne which from the natiuitie of the fleshe remaineth in man And the spirite that part of maÌ„ which is spiritually regenerate Wherefore as a litle before he lamented his misery by reason of the dregs of sinne which remained in him he desiereth not simply to be taken out of this world and to be nothing so that he might escape this great misery but also desiereth to be deliuered from the body of death to witt that the Masse of sinne might be abolished in him to this end that the spirite being cleansed might be at peace with God openly declaring hereby that the best parte of him was kept captiue through the bondes of his body and that it should be deliuered out of it by death I would to God we were able to vnderstand with a true fayth what the kingdome of God is Which is emongest the faythfull euen whiles they liue here in this world and to taste thereof in good earnest for it should be very easy withall to vnderstand lyfe euerlasting already begonne He which can not deceiue vs hath made vs this promise for thus he sayth Iohn 5.24 He that heareth my wordes hath euerlasting lyfe and commeth not to condemnation but passeth froÌ„ death to lyfe If a way be made to euerlasting lyfe why hinder they it by death And in another place Iohn 6.49 46. This is the will of my Father that whosoeuer beleueth in the sonne shall not pearish but hath euerlasting lyfe and I will raise him vp againe at the last day He sayth furthermore in the same place Iohn 5 5â— 57. Whosoeuer eateth my fleshe and drinketh my bloud hath euerlasting lyfe and I will rayse him vp agayne in the last day Not as your Fathers eate Manna and dyed but he that eateth this bread shall lyue for euer Brag not heere of your goodly gloses coÌ„cerning the last day He promiseth vs two things lyfe euerlasting and this blessed resurrectioÌ„ Although you heare two thinges yet onely embrace you but one of them There is also another saying of Iesus Christ which is yet more agaynst you when he sayth I am the resurrection and the lyfe Iohn 11.2 he that beleueth in me yea although he were dead yet shall he lyue And whosoeuer lyueth and beleueth in me shall neuer taste of death For the sonne of God meant not onely to shew this but also that it might neuer come to passe that they should dye He sayth in another place he that keepeth my word shall neuer see death This is an inuincible Argument agaynst them that whosoeuer keepeth the word of God shall neuer see death And this alone might be sufficient for Christians throughly to arme their fayth agaynst the peruersenes of these sleapers We beleue this and we looke for it But as for these men this is it that they must looke for euen to sleape a sound sleape vntill such time as they be wakened by the sound of the trumpet which shall sodainly come vpon these sleapers as a theefe in the night And if God be the lyfe of euery faythfull soule as the soule is the lyfe of the body what is the meaning that the soule all the while it is in the body causeth it to moue and is neuer so idle nor her streÌ„gth so weakened but that she doth her duety some maner of way and shall God leaue his busines vndone as if he were wery of working If there be so great power in the soule as to support moue and dryue on this masse of earth how great in respect shall the power of God be in the soule which by nature is liuely and very apt and ready to styrre and moue it And yet there are some which dare say that the soule vanisheth away and others that
day calleth him to the blessed pleasures of his kingdome The cauill of these drowsy heads wherewith they sport thēselues with the word of God they canuasse to fro For say they one day is as it were a thousand yeares in the sight of God But they neuer call to minde that God frameth himselfe to the capacities of men when as he speaketh vnto them Neither doe they reade that one day in the scripture is put for a thousande yeares who would abide such an expositor who hearing that God would doe something to day would thinke of a thousand yeares or moe For when Ionas denoūced vnto the Niniuits Yet fortie dayes and Niniuie shall be destroyed 2. Pet. 3.8 might they carelesly look for the Iudgement of God vntill forty thousande yeares were come and gone Neither hath S. Peter spoken it in the same sence that a thousand yeares are but as a day before God But when as certein false prophets did count the houres and dayes because they went about to reproue God of lying when as he fulfilled not his promises at the first according to their Imaginations he admonisheth thē that God is euerlasting with whom a thousand yeares is scarsely a momēt But because they feele thēselues to be yet entangled they stifly contend and say that this word to day signifieth in the scriptures the tyme of the new Testament as this word to morrow signifieth the tyme of the olde Hebr. 13.8 To this purpose wrest they that which is written in the Epistle to the Hebrewes Iesus Christ that was yesterday and to day is the same also for euer Howbeit they are greatly deceiued For if he was onely yesterday then he that was not before the beginning of the olde Testament had sometyme his beginning Colos 1.15 Where shall Iesus then that eternall God be the first borne also of all creatures as touching his humanitie Apo. 13.48 and the Lambe slayne from the beginning of the worlde Besides if by this word to day is meant the tyme that is betwene the day of Iudgement and the humanitie of Iesus Christ then haue we woone this poynt of them that the theefe shall be in paradise before that day wherein the soules as they teach shall wake out of their sleape And so by their owne confession we shall wring this from them that the promise made vnto the theefe is accomplished before the day of Iudgement which they say is not to be accomplished vntill after the day of Iudgement But if they draw this word vnto the tyme that followeth after Iudgement why doth the Author of the Epistle to the Hebrewes add for euer And that they might feele with the hand their darkenes and acknowledge euen by the eyesight their ignoraunce if in this promise Iesus Christ looked vnto the day of Iudgement it ought not to haue bene sayd to day but in the world to come As when Isaiah went about to shew the misery of the resurrection he calleth Iesus Christ the father of the world to come Now seing the Apostle hath sayd to morrow and to day and for euer Whereas we say it hath bene is and shall be which three tymes declare vnto vs eternitie what other thing els goe they about by their cunning subtilties but euen to corrupt and peruert the sence of the Apostle Isaiah 30.33 wee may learne out of the prophet Isaiah that the nature of this first word conteineth an euerlasting tyme who sayth that hell fier is prepared for the wicked from yesterday considering that we know by the wordes of Christ that fier is prepared for the Deuill his Angels from the beginning They then which are of an vpright and sound iugement do here right well see that there is nothing left for them to be deceiued by so open a trueth Neuerthelesse they yet moyle and say that paradise was for that day so promised to the theefe as death was denounced vnto our first parentes the same day that they tasted of the tree of knowledge both of good and euil But let it be that we graūted thē this yet for all that we will draw this from them agaynst their willes that the theefe was that day deliuered out of the misery whereunto Adam fell wherin he transgressed the commaūdemēt that was geuen him and so euerlasting lyfe was restored to the theefe Moreouer when as I shall hereafter speake of death I will sufficiently declare as I thinke after what sort our first parents dyed the same day in which they estraunged thēselues from God And now must I turne my talke to those who remembring the promises of God doe rest in them with a quiet conscience And therefore my brethren let not this fayth be shaken of from you no not although hell gates should lift thēselues vp agaynst you seing you haue God for your pledge who can not deny his trueth For his speach is not darke which he deliuereth vnto his church being yet but a straunger here below in this world when he sayth Isaiah 60.19 Thou shalt haue no more sunne to shine by day neither shall the brightnes of the Moone shine to thee For the Lord shall be thine euerlasting light and thy God thy glory So that as they are ordinarily wonted if they will stretch this vnto the last resurrection it shall be an easy matter for vs to refell their vanitye by euery word of the chapiter seing that the Lord hath now promised his Christ and that the Gentiles shall be now adopted and called vnto Fayth Let vs alwayes call to minde that saying which the spirite of God hath taught vs by the mouth of Dauid Psal 92.12 13.14 The lust shall florishe as the Date tree and shall be multiplyed as the Cedars in Libanus For they that are planted in the house of the Lord shall florishe in the Courte of our God And in their age shall bring forth fruite and be freshe and in good case Neither maruell you at this because it seemeth that the powers of nature doe fayle whē you heare that age shall be green budding and fruitefull But cōsidering these thinges with your selfe sing vnto your soule after the example of Dauid Psal 103.5 My soule blesse thou the Lord who hath filled thy mouth with goodnes thy youth shall be renued Psal 121.8 as the youth of an Eagle Remitt all the rest vnto the Lord Who looketh vnto our comming in Ioel. 2.23 and our going out from this tyme forth for euermore It is he which causeth the morning and euening dewes to rayne vpon his chosen faithfull Of whome it is sayd Psal 68.21 our God is the God of deliueraunce and the issue of death is from the Lord God Iesus Christ hath vnto vs this goodnes of the Father when as he hath sayd O Father Iohn 17.24 those whome thou hast geuē me I will that where I am that they be also there to the end they might see the brightnes which
is so quickened as that it causeth the spirituall body to consume al corruption and not to feare any separation To be short albeit I graunt vnto them all thinges concerning a liuing soule vpon which title as I haue before sayd I stand not yet that seat of the Image of God remayneth whole and sound be it that they terme it by the name of soule or spirit or by some other title Neither is it a harder matter to refell that saying which they bring out of the 37. Chapiter of Ezechiell where the Prophet describing the order of the resurrection calleth the spirite from the foure windes that it might blowe life into the dry boanes Whereupō they verily think it a very good consequent that the soule of man is none other thing but a mouing power without substaunce which power vanisheth away in death but is receiued agayne in the generall resurrection As if it were not likewise lawfull for me to inferre after the same manner to witt that the spirite of God is a winde or vanishing motion seing that Ezechiell in the first visiō nameth winde or breath in stead of the eternall spirite of God But it shall be an easye matter for any man without he be too too blockish to resolue this doubt which these Gallauntes can neither marke nor perceiue as learned and sharpewitted as they are For in both these places hath bene set downe the very same thing which the prophets very often haue set down who figure out spirituall thinges that are beyond mans reach and reason by corporall and visible signes And therefore Ezechiell entended liuely to set before our eyes as by a vision liuely pictured aswell the spirit of God as also the spirites of men and because the same was contrary to the spirituall nature he hath borrowed a similitude from corporall thinges which was as it were an Image or paterne thereof The second obiection whiche they make is this for although say they the soule was endued with immortallity yet notwithstanding because it sinned it hath through that sinne lost her immortality And this punishment was ordayned for sinne and denounced to our first Parents Gen. 2. where it is sayd You shall dye the death And S. Paule sayth Rom. 6. That death is the reward of sinne The prophet also cryeth out and sayth Eze. 18. That the Soule which sinneth shall dye And these and such other like places these drowsy sleapers alleadge for that purpose But in the first place I aske them was not the Deuill also payd with the same reward for sinne And yet for all that he is not so dead but that he waketh cōtinually compassing here and there seeking whom he may deuour still busiyng himselfe emongest the children of vnbelief Moreouer I aske them whether this death shall haue an end or not If there be no end thereof as in deede they must needes so confesse these then howsoeuer they are dead shall feele notwithstanding euerlasting hell fire and the worme whiche neuer dyeth These thinges therefore playnely shew vs that although the soule be dead yet it is immortall whiche wee graunt them and say that it feeleth both good and euil and that this death is an other manner of thing then that whiche they would haue to witt that it should turne to nothing Neither haue the scriptures forgotten this and that they should haue found if they had bestowed their minde and applied their wit vnto them rather then arogātly and after a proud maner to stand to that whiche their drunken sleapy brayn hath told them For when God pronounceth this sentence agaynst a sinneful man and sayth thou art dust and into dust shalt returne to wit sayth he any other thing but that that which is taken framed out of the earth shall returne vnto the earth And what becommeth then I beseech you of the soule Goeth it into the graue to become rotten stincking But we will handle these thinges hereafter a little more playnely Why doe they then goe thus about the bushe we haue already heard that that which is of the earth must goe agayne to the earth Nowe is there any reason that we should plunge the soule of mā vnder the earth It is not sayd that man shal returne vnto the earth But the thing which is dust shall return into dust And the thing that was made of the slime of the earth is thys dust It is that forsooth that shall returne into dust and not the soule which God gaue vnto man as a thing taken from els where thē from the earth After this sort we read in the booke of Iob Iob. 10.9.12 Remember O Lord that thou hast made me as the clay and wilt thou turne me into dust agayne He speaketh there of the Body and a litle after he speaketh of the soule and sayth thou hast geuē me life and grace and thy visytation hath preserued my spirit And therfore this life shall not turne into dust For the death of the soule is farre otherwise to wit Gods dreadfull iudgement the burden whereof the poore soule is no way able to beare but must be vtterly confounded and destroyed as by the scriptures we are taught as they whom God hath liuely touched haue by experience most fearefully felt And to the end we might beginne at Adam who first obtayned this gentle reward let vs somewhat consider what hart he had or to speake more properly what was in him at all whenas he heard this terrible voyce Adam where art thou This is a thing easelier thought of thē spoken Although in very deed a mā can not think of it except he eftsoonnes feeleth the same And like as the mightynesse and excellēcy of the Maiesty of God can not in wordes be expressed so also can not the terriblenes of his wrath be declared how greuous it is to those vpon whome it lighteth For they very wel see the anger of God and because they would auoyde it they are ready euen to plounge thēselues ouer head and eares in a thousand bottomlesse depthes and yet are no way able to escape it And who is he that will not graunt this to be a death in deede Agayne I say that a few wordes will serue them who haue bene seared with the hoate yron of conscience And therfore let them which haue not had experience thereof heare what the scriptures say whenas it is sayd Deut. 4. Our God is a consuming fier who whē he speaketh in iudgement killeth And such one knew they him to bee which sayde Exod. 20. Let not the Lorde speake vnto vs for feare we dye Wilt thou then knowe what the death of the soule is It is euen this whenas it is without God and that he forsaketh it leaueth it vnto her self For since God is the light thereof she loseth her life whenas she loseth his presence And to the end we might shewe that by particularityes whiche haue bene sayd in generall since it
thing that a man may say or beleue of the faythfull chosen whose kingdome and glory is to be in the glorious kingdome of God as to raygne as it were with God and to be glorified with him and finally to be partakers of the diuine glory And although this kingdome is not yet come yet notwithstanding it may bee seene in some measure For they which haue in some measure the kingdome of God within them beginne to be in the kingdome of God and to raigne with him Math. 16. agaynst whom hell gates cannot preuayle For they are made righteous in god as it is said of them Isaiah 43. All the seed of Israell shall bee made righteous vnto the Lord and be also blessed So that to say truely This kingdome is the building vp of the Church or the aduauncing of the faythfull which thing S. Paule describeth vnto vs Ephe. 4.13 who by all degrees of ages might grow vp vnto a perfect man Now these Gallantes see here the beginning of this kingdome and the encreases thereof and so soone as they see these thinges with theyr eyes they geue no longer place vnto fayth neither can they beleue that which is set before their fleshly eyes But S. Paule telleth them another matter for thus he saith Col. 3.3.4 Ye are all dead and your life is hid with Christ in God For when Christ who is your life shall appeare ye also shall appear with him in glory He sayth that our life is hidd in God with Iesus who is our head Now he deferreth our glory vnto the day of the glory of Iesus Christ the head of all the faythfull shall bring with him his members as the head of them S. Iohn also sayth the very selfe same thing Dearely beloued 1. Iohn 3.2 wee are nowe the sonnes of God but yet it doth not appeare what we shall be and we knowe that when he shall appeare we shall be like him For we shall see him as he is Now he sayth not by the way that we shal be made nothing for a certayne tyme but because we are the children of God who looketh for inheritaunce of our Father he therefore sustayneth and vpholdeth our hope vnto that day wherin the maiesty and glory of God shall be made manifest in vs all and we for our part shall gloryfy our selues in him Now they will here agayne maruell wheÌ„as they heare the children of God who may not returne againe vnto their sound and perfect vnderstaÌ„ding and feele this generation to bee immortall which commeth from God whereby we are made partakers of the diuine Immortalitye But let vs goe on with that which we haue begonne Let them crye out as much as they will say that the blessed ones of God are not called vnto the kingdome before the great daye of iudgement and that saluatioÌ„ is not promised vnto the children of God before that tyme. Yet this I say that Iesus christ is our head whose kingdome glory haue not yet appeared But if the members shoulde goe before the head it were a crooked kinde of order And therefore we shall nowe follow our Captayne and King whenas he shall come into the glory of his Father and sit in the seat of his Maiesty And yet notwithstanding that whiche is in vs from God Math. 16. 25. to wit our spirite liueth because that Iesus Christe who is our life is liuing For it were an absurd thing to say that our life were liuing yet were vtterly perished And this life is in God and with God and is also blessed because it is in God All these thinges doe very well accord agree with the trueth For why is it sayd of them who are dead in the Lord that they are not yet deliuered or that they do not as yet enherite the kyngdome of God It is because they lyue in hope of that whych yet they haue not and haue not as yet attayned vnto the end of their felicyty Wherefore then are they not yet blessed It is because they right well knowing that God is merfifull vnto them and seing a farre of the reward to come doe reast themselues in the sure hope of the resurrection And surely so long as we dwell in this earthly prison we hope for the thing which we see not and agaynst all hope beleeue in hope and that is the thing which Saint Paul speaketh of Abraham But Rom. 4. when as the eyes of our vnderstanding who being now buryed in this fleshe haue their sight troubled shall be no more bleared Heb. 10. ver 27. we shall then see the thinges we looke for and take pleasure in this hope For we are not a feard to speake thus after the maner of the Apostle who sayth to the coÌ„trary That there remaineth none other thing for the reprobate but a fearefull looking for of iudgemeÌ„t and violent fier which shall deuoure them Seing then that the thing which the reprobate looke for is terrible it is most sure that the thing which the chosen and faythfull looke for is ioyfull and therefore of very right ought to be called most blessed And because my meaning is to instruct our aduersaries rather then to constrayne them let them geue vs the hearing when as we shall draw the trueth out of a figure of the olde Testament and that not without good warrant For as S. Paul in the passing of the children through the reâ—â—â—a 1. Cor. 10.1 handleth by an Allegory the ouerthrow of Pharaon and their deliueraunce through the water euen so also let them geue vs leaue to say that our PharaoÌ„ is drowned in Baptisme our olde man crucified and our members mortified that we are buryed with Iesus Christ are deliuered out of the captiuitie of the Deuill and out of the tyraÌ„nous gouernmeÌ„t of death albeit notwithstanding we walke onely in the wildernes which is a dry and barren ground Psal 142. Except the Lord â—ayâ—â—â— Manna from heauen to vs and maketh the water come out of the Koâ—ke For our soule is lyke dry ground without water which gapeth with drynes before the Lord and is pressed with want of all goodnes vntill such time as he rayneth and droppeth the graces of his holy spirite thereon And soone after they were brought into the land of promise vnder the conduct of Iosua the sonne of Nawe a land flowing with milke and hony That is to say The grace of God deliuereth vs froÌ„ the body of death by our Lord Iesus Christ Howbeit this was not done wtout sweate shedding of bloud For then the fleshe chiefly stryueth and layeth open her power and force agaynst the spirite After we haue made our abode vpon the earth we are then satisfied with plenty For we haue white garments geuen vnto vs and we recouer our reast Howbe â—t IerusaleÌ„ the chiefe Citie of the kingdome is not yet built and set vp Neither doth Salamon the king of peace fully gouerne
Gods and ye are all the children of the most high Psal 82.6.7 But yet ye shall all dye as men c. Now harken to their expositiō in deed say they the faythfull are Gods and the children of God But yet notwithstanding they dye and fall euen as the reprobate doe so that the state condition of them both is all alyke vntill such tyme as the Lambes shall be seperated from the Goates Hereunto we aunswere them with the saying of Iesus Christ That they which are called Godds are they vnto whome the word of God is deliuered to publishe to witt the ministers of God And also all Iudges that carry the sword of God in their hands from whose Maiestie they haue receiued the same Iohn 10.34.35 And although the interpretation of Iesus Christ fayled vs Exod. 22. and the vse of scripture would not serue our turns yet the place it selfe is cleare enough of it selfe wherein vniust Iudges and such as beare with the wicked are reproued These men I say are called Goddes because they represent the person of God hauing preheminence and aucthoritie ouer the rest Howbeit they are warned that they shal haue a Iudge vnto whome they must render and yeald an accompt of their office Now Psal 146.4 let vs heare the second place which they alledge his spirite departeth and returneth into his earth and euen thē all their thoughts shal pearish In this place they take the spirite for winde and that the man shall from thence returne into the earth to witt that he shall be nothing els but earth and all his thoughts pearish that they should remaine if mā had a soul Howbeit we are not so full of cunning for we call euery thing by his name we call a spirite a spirite which when it goeth out of a man man returneth into his earth out of which he was taken as we haue at large declared It remaineth now for vs to see what this saying meaneth and all his thoughtes pearish we are hereby admonished not to put our trust which ought to be Immortall in men For it should be vncertayne and very vnstable considering that the lyfe of man passeth so soone away For the manifestation of the meaning hereof the Prophet hath sayd that their thoughts pearish That is to say whatsoeuer they imagine or take in hand so long as they lyue is brought to nought and turneth to nothing As in a nother place is sayd Psal 112.10 The wicked shall see it and be angry he shall gnash with his teeth and consume away the desier of the wicked shal pearish And in stead of pearishe it is sayd in another place shall be brought to nought Psal 33.10 The Lord shall bring to nought the deuises of the people Lykewise Take aduise it shall come to nought Which thing the virgine Mary meaneth by the drift in her song Isaiah 8. saying He hath scattered the proud in the Imagination of their hartes And soone after they bring in this third place Psal 74.39 He remembred that they were but fleshe yea a winde that passeth and commeth not agayne And they make adoe and say that this word spirite is set downe for winde as it is oftē tymes so takē wherein they vnderstand not that they doe not onely abolishe the Immortalitie of the soule but doe also cut in sunder the hope of the resurrection For if there be a resurrection it is very certayne that the spirite returneth and if it returne not then is there no resurrection Wherefore it were best for them to desier that this folly might not be imputed vnto them then opinatiuely follow it because such a wicked and wayward demaund might be graunted thē And this we onely say to the end that all men might see what an open way we haue to escape if we thought of nothing els but of the refuting of their Argumentes For we will of purpose cōfesse that that this word winde agreeth very wel in this place For we consent that mē are lyke vnto the vauering and incōstāt winde which bloweth now in this corner an other while in that But if they thinke to drawe this to serue their turnes they erre not knowing the scriptures whose manner is to shew by the circumstaunce of words sometimes the fraylenes and weakenes of the state of man and otherwhiles the shortnes of this lyfe For when Iobe speaketh of man he sayth That he shooteth forth blossommeth as a flower and is cut downe he vanisheth also as a shadow and continueth not and what other meaning hath he by this discription but that man is frayle and transitory lyke vnto a withering flower And Isaiah also is appointed to cry out and saye Isaiah 40 6 7. That all fleshe is grasse and all the grasse thereof is as the flowers of the fielde The grasse withereth and the flower fadeth But the word of the Lord endureth for euer Go to now Let these men gather in a word that the soule of Man withereth and fadeth and let them be more sharpe sighted to see how blockish a preacher this is 1. Pet. 1.23 who proueth by this that all the faythfull are immortall because they are gotten agayne by an incorruptible seede to wit by the worde of God which is sure and lasteth for euer Now the scripture calleth all those which put their trust in this lyfe a withering flower a winde that passeth who haue made vnto thē selues an euerlasting abode here in this world thinking to reigne without end not looking to that end by which their condition shall be chaunged and goe into some place els where Of which people also the Prophet speaketh who haue sayd Isaiah 28.15 We haue made a couenaunt with death and with hell are we at an agreement Whereby he laugheth to skorne their vaine hope for he attributeth not that vnto lyfe which vnto them is the beginning of an euill lyfe And affirmeth that they haue an end and doe dye so that it had bene better for them that they had neuer bene then 〈◊〉 be after that māner The lyke saying also is in another psalme Psal 103.13 for it is sayd That as a louing Father hath cōpassion in his children so hath the Lord compassion on all those that feare him For he knoweth wherof we men are made and he himselfe remembreth that we are but dust The dayes of man are as grasse as a flower of the fielde so florisheth he For the winde goeth ouer it and it is gone and the place thereof shall know it no more Now if they will by these wordes affirme that the spirite pearisheth and becommeth nothing I tell them agayne let them beware they lay not open a place for the Epicures if any of them shall arise to corrupt the beliefe which both they and we haue of the resurrection For there is too too great a number of such scoffers For by the selfe same reason they will
nor deliuer him into the power of death crauing none other thing at his Fathers hand but that our weakenes which he bare in his body might be deliuered from the power of the Deuill and death And this is the fayth whereupon we must now stay our selues that the punishmeÌ„t of sinne coÌ„mitted in our fleshe which was to be payd in the selfe same fleshe for the satiffying of the righteousnes of God hath bene discharged and payd in the fleshe of Iesus Christ which was ours And therefore Christ neuer fledd the death but this horrible feeling of the seueritie of God which required that he should be chastised with death for the sauing of vs. Wilt thou know from what affection and minde this voyce came I know not which way better to expresse it but euen by another speach comming from himselfe when as he sayd My God my God why hast thou forsaken me He calleth then these dead and buryed and those that were carryed into the land of forgetfulnes the forsaken people of God After this manner the saints who were taught by the spirite of God vsed not these speaches to dryue death away to thrust God back that called them but to the end they might â—schew the Iudgement wrath and seuerity of God by which they felt Gods chastisement with death And because they shall not thinke that I make this of mine owne head I aske this question to witt whether a â—aythfull man calleth a simple and naturall death the wrath and terror of God I thinke our sleapers are not so shameles as to dare to affirme this And yet the Prophet thus interpreteth this death in these places Psal 88.16 Thine indignations goe ouer me and thy feare hath troubled me He addeth besides many other thinges which apperteyne to the wrath of God Another place also there is which sayth For his anger lasteth but a while Psal 30.5 but in his fauour is lyfe But I exhort the Readers to run vnto the booke To the end they might haue a farre surer beliefe of these two whole psalmes and of the song of Ezechiah For by this meane they shall not be deceaued and I eftsoones shall get credite with those parties who reade them with a good and sound Iudgement And therefore thus I conclude thaâ— death in these places is to feel the wrath and horrible Iudgement of God and to be feareâ— and troubled with the feeling thereof Euen so Ezechiah seing that he must leaue the Realme tâ— be put out for a spoile to the enemies and that he leaft no children of whome might descenâ—… the hope of the Gentiles his soule was troubled with thesâ— thinges which were signes and tokens of Gods anger and punishment and no signes of the feare of death For in deede hâ— afterward dyed without desiering to be deliuered from death To be short I confesse thaâ— death of it selfe is euill because it is the curse and punishment for sinne For on the one side iâ— is of it selfe full of feare and desolation and on the other side it driueth those who feele that God sendeth it them in his anger for their punishment eueâ— to the very last cast of desperation And there is but one seasoning which is able to mittigate or ease this so great sharpnes of death and that is to know in the middest of the anguishes thereof that God is fauorable and a mercifull Father and hath Christ for his guide and companion Now as many as are not thus seasoned death is to them confusion and euerlasting destruction Wherefore it is impossible for them to prayse God in death And as for this verse The dead prayse thee not c. Is a conclusion of the prayses of the people geuing thankes vnto God because he defended them from daunger by his mighty power This is then the meaning If the Lord had suffered vs to be ouercome and that we had fallen vnder the power of ouer enemies They would then haue lifted themselues vp agaynst his Maiestie and gloryed in them selues that they had ouercome the God of Israell But now after the Lord had suppressed and abated their pride and after that he had deliuered vs from the cruelty of our enemies through a mighty hand and an outstretched arme the Gentiles could not say where is now their God who shewed himselfe in very deede to be the liuing God Neither can his mercy come euer in questioÌ„ which he so notably hath manifested And here they whome God hath forsaken and whose power and louing kindenes they haue not felt are called dead As if he had forsaken his people through the crueltie and vnmercifulnes of the wicked This saying is fully confirmed by the prayer that is set downe in the booke of the prophet Baruck There it is sayd O Lord open thine eyes Baruck 2.17.18 and behold for the dead that are in the graues and whose soules are out of their bodies geue vnto the Lord neither prayse nor righteousnes But the soule that is vexed with the greatnes of sinne and he that goeth crookedly and weake and the eyes that fayle and the hongry soule wil geue thee praise and righteousnes O Lord. In this place without doubt a man may very well see that vnder the name of the dead are comprehended all these which are afflicted and throwne downe by the hand of God and fallen into destruction and that a sorrowfull rent and torne soule is such a one as being voyde of her owne power and not staying it selfe vpon her owne confidence runneth vnto the Lord calleth vpon him and looketh for helpe at his handes If any man would take all these thinges as it were by the discribing of a person he may soone haue an easy order to come to the manifest laying of them opeÌ„ because that in persons the deed is taken and when we heare this saying of the dead in this sence is meant death For the Lord winneth no commendatioÌ„ for his mercy goodnes when as he afflicteth punisheth and destroyeth although the punishmentes be iust But euen then createth he a people vnto himselfe to sing and celebrate the prayse of his goodnes when he deliuereth those who are afflicted cast downe and fallen into despayre and lifteth them agayne into hope But because these sleapers might not wrangle and say that we runne into crooked figures I auÌ„swere that these thinges may also be taken without any figure In the second place I haue sayd that there might be a naughty and false conclusion of these places that the sayntes after they are dead are no body and doe no longer prayse the Lord. But I say agayne that they rather prayse him which is they tell fourth and declare the benefites of God vnto others who doe prayse him And these wordes doe not onely beare this sence but doe also requier it For to declare and tell fourth and that the father geueth his children knowledge is not to conceiue the glory of God in spirite and vnderstanding