A Golden Chain

Again, in that Christ lays down his own soul, and withal the souls of all the faithful into the hands of the father, we further learn three things. The first, that the soul of man doth not vanish away as the souls of beasts and other creatures: there is great difference between them: for when the beast dieth, his soul dieth also: but the soul of man is immortal. The consideration whereof must move every man above all things in this world to be careful for his soul: if it were to vanish away at the day of death as the soul of beasts do, the neglect thereof were no great matter: but seeing it must live for ever, either in eternal joy, or else in endless pains and torments, it stands us upon, every man for himself, so to provide for his soul in this life, that at the day of death when it shall depart from his body, it may live in eternal joy and happiness. The second, that there is an especial and particular providence of God, because the particular soul of Christ is committed into the hands of his father, and so answerably the souls of every one of the faithful are. The third, that every one which believes himself to be a member of Christ, must be willing to die when God shall call him thereunto. For when we die in Christ, the body is but laid asleep, and the soul is received into the hands of a most lo•ing God and merciful father, as the soul of Christ was. Lastly, whereas Christ surrendering his soul into his fathers hands, calls it a spirit, we note, that the soul of man is a spirit, that is, a spiritual, invisible, simple essence without composition created, as the angels of God are. The question whether the soul of a child come from the soul of the parents as the body doth come from their bodies, may easily be resolved. For the soul of man being a spirit, can not beget another spirit, as the angels being spiritual do not beget angels: for one spirit begetteth not an other. Nay which is more, one simple element begetteth not an other, as the water begetteth not water, nor air begetteth air: and therefore much less can one soul beget an other. Again, if the soul of the child come from the soul of the parents, then there is a propagation of the whole soul of the parent or of some part thereof.

Againe, in that Christ layes downe his owne soule, and withall the soules of all the faithfull into the hands of the father, we further learne three things. The first, that the soule of man doth not vanish away as the soules of beasts and other creatures: there is g•eat difference betweene them: for when the beast dieth, his soule dieth also: but the soule of man is immortall. The consideration whereof must moooue euery man aboue all things in this world to be careful for his soule: if it were to vanish away at the day of death as the soule of beasts doe, the neglect thereof were no great matter: but seeing it must liue for euer, either in eternall ioy, or else in endlesse paines and torments, it stands vs vpon, euery man for himselfe, so to prouide for his soule in this life, that at the day of death when it shall depart from his bodie, it may liue in eternall ioy and happinesse. The second, that there is an especiall and particular prouidence of God, because the particular soule of Christ is committed into the hands of his father, and so answerably the soules of euery one of the faithfull are. The third, that euery one which beleeues himselfe to be a member of Christ, must be willing to die when God shall call him thereunto. For when we die in Christ, the bodie is but laid asleepe, and the soule is receiued into the hands of a most loing God and mercifull father, as the soule of Christ was. Lastly, whereas Christ surrendring his soule into his fathers hands, calls it a spirit, we note, that the soule of man is a spirit, that is, a spirituall, inuisible, simple essence without composition created, as the angels of God are. The question whether the soule of a childe come from the soule of the parents as the bodie doth come from their bodies, may easily be resolued. For the soule of man beeing a spirit, can not beget another spirit, as the angels beeing spirituall doe not beget angels: for one spirit begetteth not an other. Nay which is more, one simple element begetteth not an other, as the water begetteth not water, nor aire begetteth aire: and therefore much lesse can one soule beget an other. Againe, if the soule of the child come from the soule of the parents, then there is a propagation of the whole soule of the parent or of some part thereof.