A17654:91
An excellent treatise of the immortality of the soul By which is proved, that…An excellent treatise of the immortalytie of the soule By which is proued, that…
An excellent treatise of the immortality of the soul By which is proved, that the souls, after their departure out of the bodies, are awake and do live, contrary to that erroneous opinion of certain ignorant persons, who think them to lye asleep until the day of judgement. Set fourth by M. John Calvin, and englished from the French by T. Stocker.An excellent treatise of the immortalytie of the soule By which is proued, that the soules, after their departure out of the bodies, are avvake and doe lyue, contrary to that erronious opinion of certen ignorant persons, who thinke them to lye asleape vntill the day of iudgement. Set fourth by M. Iohn Caluin, and englished from the French by T. Stocker.
London: printed by John Daye, 1581London: printed by Iohn Daye, 1581
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
If we learn by experience, that the seed which liveth, groweth, and bringeth fruit, was first dead, why then, may not the body which was dead, rise again as well as the seed? And if the bare and dry corn, bring ⟨image 54⟩forth greater plenty of fruit after it is dead, and that by a wonderful power which God hath put into it: Why then may not the body, by the self same heavenly power, be raised up again in a far better manner, then wherein it dyed? And to the end thou mightest not still marvel: how is it possible, that man should live, without he were fashioned into a living soul? Notwithstanding, although this soul moveth, and upholdeth the wait of the body for a time, yet maketh it not Immortal, or incorruptible. And whiles also that it putteth forth her strength, yet is she not able as of her self to do it, without the help, of drink, meat, and sleep, which are tokens of corruption: neither maketh it the body to abide in a firm & constant condition, but that it is inclined as soon to one thing, as to another.
If we learne by experience, that the seede which lyueth, groweth, and bringeth fruite, was first dead, why thē, may not ye body which was dead, ryse agayne as well as the seede? And if the bare and dry corne, bring ⟨image 54⟩forth greater plenty of fruite after it is dead, and that by a wonderfull power which God hath put into it: Why then may not the body, by the selfe same heauenly power, be raysed vp agayne in a farre better maner, then wherein it dyed? And to the end thou mightest not still maruell: how is it possible, that mā should lyue, without he were fashioned into a liuing soule? Notwithstāding, although this soule moueth, and vpholdeth the waite of the body for a tyme, yet maketh it not Immortall, or inccorruptible. And whiles also that it putteth forth her strength, yet is she not able as of her selfe to doe it, without the helpe, of drinke, meate, and sleape, which are tokens of corruption: neither maketh it the body to abide in a firme & constant condition, but that it is enclyned assoone to one thing, as to another.