The Explication.
pp. 365–37445 passagespart 1 of 2
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.
pp. 365–37445 passagespart 1 of 2
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.
The chief Questions hereto belonging are: 1. Whether the soul be immortal. 2. Where it abideth being separated from the body. 3 What the Resurrection is, and the errors concerning the Resurrection. 4. Whence it may appear that the Resurrection shall certainly be. 5. What bodies shall rise. 6. How. 7. When. 8. By whom, and by whose power. 9. For what end the Resurrection shall be.
The chief Questions hereto belonging are: 1. Whether the soule be immortall. 2. Where it abideth being separated from the body. 3 What the Resurrection is, and the errours concerning the Resurrection. 4. Whence it may appeare that the Resurrection shall certainly be. 5. What bodies shall rise. 6. How. 7. When. 8. By whom, and by whose power. 9. For what end the Resurrection shall be.
Besides, that this Question belongeth to the Article of the resurrection,1 the explication also thereof in it self shall not be altogether unprofitable or fruitle••: For, not now only do they begin to dispute against the immortality of the soul, but the Sadducees also denied it; as they likewise that said, 2the resurrection was past already unto him that believed; neither made any other resurrection besides that spiritual resurrection of the regenerate. Likewise also some Anabaptists deny the immortality of the soul. Moreover, Paul, the third, Pope of Rome, when he was breathing out his soul, and ready to die, said That now at length he should try and know three things whereof in his whole time he had much doubted: 1. Whether there were a God. 2. Whether souls were immortal. 3. Whether there were any hell. Oftentimes also in the Psalmer, and in Solomon we meet with these and such like Aphorisms:3 Man dieth like a brute beast. The dead shall not praise thee, O Lord. Wherefore it ought not to seem strange if this question be moved, neither shall it be altogether vain and needless; both because it serveth for the controlling and refuting especially of Epicures: as also because it maketh for the better understanding of some places of holy Scripture. But because there have been, and even now are, who have taught, That the soul of man, like as of brute beasts, is nothing else but life, or the vital power, arising of the temperature and perfection of the body; and therefore dieth, and is extinguished together with the body, and (as some of them speak, who will seem to believe the resurrection of the dead) doth sleep when the body dieth; that is, is without motion or sense until the raising of the body: which indeed is nothing else, then that the soul is mortal▪ that is, a mere quality only in the body, and when the body is dissolved, becometh nothing; because if it were an incorporeal substance, it could not be without sense and motion. Against these we are to hold the records of Gods word and writ, concerning the spiritual and immortal substance of mans soul: 4That the soul of man is not only a form, or perfection, or temperament, or force and power, or an agitation arising out of the temperature of the body;
BEsides, that this Question belongeth to the Article of the resurrection,1 the •xplication also the•eof in it self shall not be altogether unprofitable or fruitle••: For, not now onl• do they begin to dispute against the immortality of the soul, but the Sadduces also denyed it; as they likewise that said, 2the resurrection was past already unto him that beleeved; neither made any other resurrection besides that spirituall resurrection of the regenerate. Likewise also some Anabaptists deny the immortality of the soul. Moreover, Paul, the •hird, Pope of Rome, when he was breathing out his soule, and ready to die, said That now at length hee should try and know three things whereof in his whole time hee had much doubted: 1. Whether there were a God. 2. Whether soules were immortall. 3. Whether there were any hell. Oftentimes also in the Psalmer, and in Solomon we meet with these and such like Aphorismes:3 Man dieth like a brute beast. The dead shall not praise thee, O Lord. Wherefore it ought not to seem strange if this question be moved, neither shall it be altogether vain and needlesse; both because it serveth for the controuling and refuting especially of Epicures: as also because it maketh for the better understanding of some places of holy Scripture. But because there have been, and even now are, who have taught, That the soule of man, like as of brute beasts, is nothing else but life, or the vitall power, arising of the temperature and perfection of the body; and therefore dieth, and is extinguished together with the body, and (as some of them speak, who will seem to beleeve the resurrection of the dead) doth sleep when the body dieth; that is, is without motion or sense untill the raising of the body: which indeed is nothing else, then that the soul is mortall▪ that is, a meer quality only in the body, and when the body is dissolved, becometh nothing; because if it were an incorporeall substance, it could not be without sense and motion. Against these we are to hold the records of Gods word and writ, concerning the spirituall and immortall substance of mans soule: 4That the soul of man is not onely a form, or perfection, or temperament, or force and power, or an agitation arising out of the temperature of the body;
but a substance incorporeal, living, understanding, dwelling in the body, and sustaining and moving it, these places following of holy Scripture do show: Psal. 48. His soul shall be blessed in life. Heb. 12. God is called the Father of spirits. And it is said of the faithful;1 Ye are come to the celestial Jerusalem, and to the company of innumerable Angels and to the spirits of just and perfect men. No man knoweth the things of a man save the spirit of a man which is in him. 2In these and the like places of Scripture, both the soul of a man is called a spirit, and the properties of a living and understanding substance are attributed unto it. Wherefore, to no purpose do the adversaries of this doctrine oppose those places, in which the name of the soul is taken for the life and will of man: as,3 The soul is more worth then meat. I put my soul in my hand. For by the fore-alleged places it is manifest,4 that this is not general, but is used by a figure of speech, whereby we call the effect by the name of his cause.
but a substance incorporeall, living, understanding, dwelling in the body, and sustaining and moving it, these places following of holy Scripture doe shew: Psal. 48. His soule shall be blessed in life. Heb. 12. God is called the Father of spirits. And it is said of the faithfull;1 Ye are come to the celestiall Jerusalem, and to the company of innumerable Angels and to the spirits of just and perfect men. No man knoweth the things of a man save the spirit of a man which is in him. 2In these and the like places of Scripture, both the soule of a man is called a spirit, and the properties of a living and understanding substance are attributed unto it. Wherefore, to no purpose do the adversaries of this doctrine oppose those places, in which the name of the soule is taken for the life and will of man: as,
Now the immortality of the soul is proved by many places of holy Scripture:1 Christ hanging on the cross, said to the thief, This day shalt thou be with me in paradise: But he could not be there in body, because that was dead and buried: Therefore ⟨p. 366⟩his soul was gathered with Christs in Paradise, and so consequently the soul liveth.2 Paul saith, I desire to be loosed, and to be with Christ: he speaketh of the rest and joy, which he should enjoy with Christ. But they who feel nothing, what can their joy or happiness be? Wherefore they also are refuted in this place, who say, mens souls sleep,3 and so withal deny the immortality of the soul. The souls of the just are in the hands of God. God is not the God of the dead, but of the living: Therefore the souls live. Into thy hands I commend my spirit. When we remove out of the body, we go unto the Lord. Wherefore the souls sleep not, as some Anabaptists will have them, but enjoy immortal life, and celestial glory with the Lord. The souls of the godly that were killed,4 are said to cry with a loud voice under the Altar, saying: How long Lord, holy, and true, doest thou not judge and avenge our blood on them that dwell on the earth? 5Wherefore the souls live. Lazarus is said to be carried into Abraham's bosom: and out of the same place also it is apparent concerning the souls of the wicked. For the rich Glutton is also, of the contrary, said to be carried down to hell. These testimonies therefore of Scripture teach and confirm most evidently, that not only in the body before death, and after the resurrection of the body, but also in the whole space and time coming between, the souls are, live, feel, understand, out of the body, though the manner of their operations without the body be to us unknown. Wherefore also this gift of immortality hath some similitude with God, who alone, 6as the only fountain and author of life, hath immortality. Lastly, the resurrection of the flesh presupposeth the immortality of the soul: so that we believe the one with the other. For that the same body should rise again, necessary it is, that it be quickened with the same substantial form it once enjoyed, which is the soul. For not every change of an accidentary form maketh another individual;
but one and the same individual still remaineth, as long as one and the same matter is quickened with the same essential form. Now, if the soul die, and God create another soul, and seat it in the body, then not the same, but a diverse form quickeneth the body; and so it shall not be the same Individual. But it shall be the same Individual, as in the fifth of these questions it is proved: Therefore it must needs be quickened with the self-same soul.
but one and the same individuall still remaineth, as long as one and the same matter is quickned with the same essentiall forme. Now, if the soule die, and God create another soule, and seat it in the body, then not the same, but a diverse forme quickneth the body; and so it shall not be the same Individuall. But it shall be the same Individuall, as in the fifth of these questions it is proved: Therefore it must needs be quickned with the selfe-same soule.
But furthermore,1 That man should have led a blessed life immortally, and for ever, not in soul only, but also in body, if he had not purchased death and mortality unto himself by sin, is proved, 1. Because by sin death entered into the world, as the wages of sin. 2. Because we, being freed from sin by Christ, are also freed from death. 3. Because God himself did withdraw from man, being made by sin subject unto death, the sign or sacrament of immortality, which was the fruit of the tree of life. Wherefore their objections are nought worth, who imagine the soul after death to sleep or vanish away. 2For Adam is said to have been made a living soul, not simply, as these will have it, like as other living creatures are termed in the same place living souls; but as being made to the image and similitude of God, which he hath not in common with other creatures.
But furthermore,1 That man should have led a blessed life immortally, and for ever, not in soule onely, but also in body, if he had not purchased death and mortality unto himselfe by sinne, is proved, 1. Because by sinne death entered into the world, as the wages of sinne. 2. Because we, being freed from sinne by Christ, are also freed from death. 3. Because God himselfe did withdraw from man, being made by sinne subject unto death, the signe or sacrament of immortality, which was the fruit of the tree of life. Wherefore their objections are nought worth, who imagine the soule after death to sleep or vanish away. 2For Adam is said to have been made a living soule, not simply, as these will have it, like as other living creatures are termed in the same place living soules; but as being made to the image and similitude of God, which he hath not in common with other creatures.
1Object. 1. God saith, In the day that thou eatest of the tree of knowledge of good and evil, thou shalt die the death. Answ. He doth not threaten unto man the destruction or extinguishing of his soul, but eternal death, that is, the horrible feeling and terrors of Gods wrath and judgement, and to live forsaken and cast from God, subject to all miseries and torments: an adjoint of which death, is the separation of the soul and body, which at that time, through the mercy of God, that mankind might be saved, was deferred. For so was Adam dead, while yet he lived in Paradise, according to Gods denouncement,2 even as soon as he had eaten of the forbidden fruit. So in eternal death live all the damned and reprobate: Whose fire shall not be put out, and their worm not die. So they are said to be dead through sin, who live in sin without repentance. And, he is willed to rise from the dead, who is reclaimed from sin to God:3 and S. Paul saith, he was dead through the knowledge of his sin, and the wrath of God.
1Object. 1. God saith, In the day that thou eatest of the tree of knowledge of good and evill, thou shalt die the death. Answ. He doth not threaten unto man the destruction or extinguishing of his soule, but eternall death, that is, the horrible feeling and terrours of Gods wrath and judgement, and to live forsaken and cast from God, subject to all miseries and torments: an adjoynt of which death, is the separation of the soule and body, which at that time, through the mercy of God, that mankind might be saved, was deferred. For so was Adam dead, while yet he lived in Paradise, according to Gods denouncement,2 even as soone as he had eaten of the forbidden fruit. So in eternall death live all the damned and reprobate: Whose fire shall not be put out, and their worme not die. So they are said to be dead through sinne, who live in sinne without repentance. And, he is willed to rise from the dead, who is reclaimed from sin to God:3 and S. Paul saith, he was dead through the knowledge of his sin, and the wrath of God.
Object. 2. The dead are said to sleep. 1Ans. But this is by a* figure of speech, translating that which is proper unto the body, to the whole man. For that this belongeth ⟨p. 367⟩to the body, which is to be re-called from death to life, as it were from sleep to wake again, many places declare, as: Behold, now I sleep in the dust. For, not the soul,3 but the body only sleepeth in the dust and grave.
Object. 3. The Preacher saith, The condition of the children of men and the condition of beasts, are even as one condition unto them: Therefore there is no immortality of soul. Ans. 1. It is a fallacy, concluding that which is in some respect so, to be simply so. Indeed, the condition of both man and beast is equal, as touching the necessity of dying imposed on both; for men, as well as beasts, must needs once die and depart out of this life, because men are not to continue here for ever; but it is decreed that all must die, and so they have here no settled place: But the Preachers meaning is not, that the condition of man and beast is all one concerning the event ensuing after death; for the souls of beasts are extinguished and vanish away then when their bodies die: but the souls of men (as hath been proved by the fore-rehearsed testimonies) remain alive after the death of their bodies. Ans. 2. We deny the Antecedent: for the Preacher speaketh of mans death, not as he himself thought of it in his own heart; but as it seemeth in the sense and judgement of the wicked and profane vulgar sort of men, built and grounded on the outward apparent likelihood of events betiding both the good and evil. For to the doctrine of Gods providence and just judgement, whereby one day the good shall be crowned with good things, and the evil recompensed with evil; to this, I say, he adjoineth, by way of objection, a lamentable complaint of mans erroneous judgement.
Object. 3. The Preacher saith, The condition of the children of men and the condition of beasts, are even as one condition unto them: Therefore there is no immortality of soule. Ans. 1. It is a fallacy, concluding that which is in some respect so, to be simply so. Indeed, the condition of both man and beast is equall, as touching the necessity of dying imposed on both; for men, as well as beasts, must needs once die and depart out of this life, because men are not to continue here for ever; but it is decreed that all must die, and so they have here no setled place: But the Preachers meaning is not, that the condition of man and beast is all one concerning the event ensuing after death; for the soules of beasts are extinguished and vanish away then when their bodies die: but the souls of men (as hath been proved by the fore-rehearsed testimonies) remain alive after the death of their bodies. Ans. 2. We deny the Antecedent: for the Preacher speaketh of mans death, not as he himselfe thought of it in his own heart; but as it seemeth in the sense and judgement of the wicked and profane vulgar sort of men, built and grounded on the outward apparent likelihood of events betiding both the good and evill. For to the doctrine of Gods providence and just judgement, whereby one day the good shall be crowned with good things, and the evill recompenced with evill; to this, I say, he adjoineth, by way of objection, a lamentable complaint of mans erroneous judgement.
Object. 4. Blessedness and the kingdom promised to the godly is said then first to fall unto them at the last day. Ans. These places show not,1 that the souls of the godly do not presently, when they depart from their bodies, enjoy celestial blessedness and joy; but that at the last day, when their bodies are raised again, their felicity and glory shall be consummated and made absolute: for so we pray, Thy kingdom come, when yet God now also reigneth in us.
Object. 4. Blessednesse and the kingdome promised to the godly is said then first to fall unto them at the last day. Ans. These places shew not,1 that the souls of the godly do not presently, when they depart from their bodies, enjoy celestiall blessednesse and joy; but that at the last day, when their bodies are raised again, their felicity and glory shall be consummated and made absolute: for so we pray, Thy kingdome come, when yet God now also reigneth in us.
Object. 5. He that is blessed and happy before the resurrection, is not without the resurrection most miserable: But we, without the resurrection, should be of all men most miserable; If in this life only we have hope, we are of all men most miserable: 1Therefore we are not before the resurrection blessed and happy. Ans. to the Major. He is not miserable without the resurrection, who can, not only before it, but without it also, be blessed: But we are in such wise blessed before it, that notwithstanding without it following and ensuing, we cannot enjoy that former blessedness; because God hath joined with so inseparable a knot the beginning, and proceeding, and finishing or perfection of the elects blessedness, that none can have the beginning, who must not come to the end and consummation thereof. Wherefore, either we must rise again, or we must want also that celestial blessedness before the resurrection. If the Spirit of him that raised up Jesus from the dead, dwell in you: 2he that raised up Christ from the dead shall also quicken your mortal bodies.
Object. 5. He that is blessed and happy bef•re the resurrection, is not without the resurrection most miserable: But wee, without the resurrection, should be of all men most miserable; If in this life only we have hope, we are of all men most miserable: 1Therefore we are not before the resurrection blessed and happy. Ans. to the Major. Hee is not miserable without the resurrection, who can, not only before it, but without it also, be blessed: But we are in such wise blessed before it, that notwithstanding without it following and insuing, we cannot enjoy that former blessednesse; because God hath joyned with so inseparable a knot the beginning, and proceeding, and finishing or perfection of the elects blessednesse, that none can have the beginning, who must not come to the end and consummation thereof. Wherefore, either we must rise again, or we must want also that celestiall blessednesse before the resurrection. If the Spirit of him that raised up Jesus from the dead, dwell in you: 2hee that raised up Christ from the dead shall also quicken your mortall bodies.
Object. 6. These all through faith are dead, and received not the promise: 1Therefore they received not their Country. Answ. 1. Although they dying had not found their country: yet would it not follow of these words, that they are not at all, or have no sense after death: for he that is not, or hath no sense, seeketh not his country. 2. The author of that Epistle doth not speak of the life after death, which is led in the celestial country, 2 Cor. 5. but of this life, in which the faithful walking their pilgrimage, sought for the celestial country, not finding their country on earth.
Object. 6. These all through faith are dead, and received not the promise: 1Therefore they received not their Countrey. Answ. 1. Although they dying had not found their countrey: yet would it not follow of these words, that they are not at all, or have no sense after death: for he that is not, or hath no sense, seeketh not his countrey. 2. The author of that Epistle doth not speak of the life after death, which is led in the celestiall countrey, 2 Cor. 5. but of this life, in which the faithfull walking their pilgrimage, sought for the celestiall countrey, not finding their countrey on earth.
Object. 7. They are flesh, a wind that passeth away, and cometh not again. Answ. By these and the like speeches the brevity of mans life, and the frailty and perishing of all humane affairs without God, is described and bewailed. For, as here they are compared to a wind eft-sons vanishing away; so Psal. 103. they are compared to dust, grass, and flowers of the field. Likewise, He shooteth forth as a flower, 1and is cut down, and vanisheth as a shadow. All flesh is grass. 2But if they urge the very word in these speeches, it will follow, that not only after death there is nothing remaining, but that there is not any resurrection, when he saith, a wind that passeth, ⟨p. 368⟩and cometh not again: as flowers and shadows, whereunto man is compared, do so perish, that they are not recovered.
Object. 7. They are flesh, a wind that passeth away, and cometh not again. Answ. By these and the like speeches the brevity of mans life, and the frailty and perishing of all humane affaires without God, is described and bewailed. For, as here they are compared to a wind eft-soons vanishing away; so Psal. 103. they are compared to dust, grasse, and flowers of the field. Likewise, Hee shooteth forth as a flower, 1and is cut downe, and vanisheth as a shadow. All flesh is grasse. 2But if they urge the very word in these speeches, it will follow, that not only after death there is nothing remaining, but that there is not any resurrection, when hee saith, a wind that passeth, ⟨p. 368⟩and cometh not again: as flowers and shadowes, whereunto man is compared, doe so perish, that they are not recovered.
Object. 8. I am counted as the slain lying in the grave, whom thou rememberest no more. Ans. In these words the Prophet doth not signify either himself,1 or the dead to be exempted from Gods providence; but he complaineth that he is forsaken of God, even as the dead seem to men not to be cared for of him: and therefore he speaketh not according to the sense of faith, but of his own opinion, and weakness, and misery, who judgeth those to be forsaken and neglected of God, whose delivery for a while he doth defer. But what faith in the mean season suggesteth and telleth the godly, even when they wrestle with temptation, he showeth, when he saith, The just shall be in everlasting memory.
Object. 8. I am counted as the slain lying in the grave, whom thou remembrest no more. Ans. In these words the Prophet doth not signifie either himselfe,1 or the dead to be exempted from Gods providence; but he complaineth that hee is forsaken of God, even as the dead seem to men not to be cared for of him: and therefore he speaketh not according to the sense of faith, but of his own opinion, and weaknesse, and misery, who judgeth those to be forsaken and neglected of God, whose delivery for a while he doth deferre. But what faith in the mean season suggesteth and telleth the godly, even when they wrestle with temptation, he sheweth, when he saith, The just shall be in everlasting memory.
Object. 9. His spirit departeth, 1and he returneth to the earth, then his thoughts perish. Ans. Here he saith not,2 the spirit or soul of man perisheth, or vanisheth, or dieth, or it is bereaved of sense; but that it departeth, to wit, from the body wherein it dwelleth: and that not the spirit, but the man returneth to his earth; that is, as concerning his body, which was made of earth, as it is written, Genes. 3. and Eccl. 12. And lastly, he saith, that his thoughts perish; which is not, that the soul is after this life bereaved of reason, judgement, and sense of the mercy or wrath of God; but that his purposes and counsels are made frustrate, which man in this life had settled with himself to bring to pass:3 in which sense it is said, The desire of the wicked shall perish.
Object. 9. His spirit departeth, 1and hee returneth to the earth, then his thoughts perish. Ans. Here hee saith not,2 the spirit or soul of man perisheth, or vanisheth, or dieth, or it is bereaved of sense; but that it departeth, to wit, from the body wherein it dwelleth: and that not the spirit, but the man returneth to his earth; that is, as concerning his body, which was made of earth, as it is written, Genes. 3. and Eccl. 12. And lastly, hee saith, that his thoughts perish; which is not, that the soul is after this life bereaved of reason, judgement, and sense of the mercy or wrath of God; but that his purposes and counsels are made frustrate, which man in this life had setled with himselfe to bring to passe:3 in which sense it is said, The desire of the wicked shall perish.
Object. 10. They gather also other sayings, which take away all praising and worshipping of God from the dead: As, Wilt thou show a miracle unto the dead? Or shall the dead rise and praise thee? 1But in such speeches death and hell, or the grave, have two significations. They who are spiritually dead, whether afore, or after the death of the body; that is, they who are deprived of Gods grace, and forsaken and rejected of God, and are in hell, that is, in the place and torments of the damned, or else in this life despairing and destitute of comfort, shall not praise God at all, neither in this life, nor in the life to come. But they who are dead, not spiritually, but corporally only, albeit they shall not praise God in this life while their bodies are in hell, that is, in the grave; yet in the soul they shall not cease to acknowledge and praise God in the other life, until (when receiving their bodies again) they shall magnify him in both, in the celestial eternity. But in the mean season, because God will also be agnised and magnified of men in this life; therefore both the whole Church, and every one of the faithful, not only pray that they may not fall into that forsaking, and into that sense of Gods wrath wherewith the wicked are oppressed: but also desire that they may be in this mortal life preserved and defended, until the end thereof by God appointed be expired. For the Saints do not simply stand in fear of the bodily death and grave; but that they may not be forsaken of God, neither fall into desperation and destruction, or their enemies insult against God when they are overthrown: this with daily and ardent prayers and petitions they beg and crave continually.
Object. 10. They gather also other sayings, which take away all praising and worshipping of God from the dead: As, Wilt thou shew a miracle unto the dead? Or shall the dead rise and praise thee? 1But in such speeches death and hell, or the grave, have two significations. They who are spiritually dead, whether afore, or after the death of the body; that is, they who are deprived of Gods grace, and forsaken and rejected of God, and are in hell, that is, in the place and torments of the damned, or else in this life despairing and destitute of comfort, shall not praise God at all, neither in this life, nor in the life to come. But they who are dead, not spiritually, but corporally only, albeit they shall not praise God in this life while their bodies are in hell, that is, in the grave; yet in the soul they shall not cease to acknowledge and praise God in the other life, untill (when receiving their bodies again) they shall magnifie him in both, in the celestiall eternity. But in the mean season, because God will also be agnised and magnified of men in this life; therefore both the whole Church, and every one of the faithfull, not only pray that they may not fall into that forsaking, and into that sense of Gods wrath wherewith the wicked are oppressed: but also desire that they may be in this mortall life preserved and defended, untill the end thereof by God appointed be expired. For the Saints doe not simply stand in fear of the bodily death and grave; but that they may not be forsaken of God, neither fall into desperation and destruction, or their enemies insult against God when they are overthrown: this with daily and ardent prayers and petitions they beg and crave continually.
Now that which the adversaries add further,1 I will praise the Lord during my life: as long as I have any being I will sing unto my God. Answ. This maketh nothing with them: for he restraineth not the praising of God to the time of his mortal life; but only he saith, that he will spend all that time in Gods praises, which notwithstanding in many other places he extendeth to continue through all eternity: as,2 I will praise the Lord continually. But oftentimes this particle until, or, as long as, signifieth a continuance of the time going before some event, without any excluding of the time following: as, He must reign, until he put all his enemies under his feet.3
Now that which the adversaries adde further,1 I will praise the Lord during my life: as long as I have any being I will sing unto my God. Answ. This maketh nothing with them: for hee restraineth not the praising of God to the time of his mortall life; but only he saith, that he will spend all that time in Gods praises, which notwithstanding in many other places he extendeth to continue through all eternity: as,2 I will praise the Lord continually. But oftentimes this particle untill, or, as long as, signifieth a continuance of the time going before some event, without any excluding of the time following: as, Hee must raign, untill hee put all his enemies under his feet.3
Object. 11. Let him cease and leave off from me, that I may take a little comfort, before I go, 1and shall not return. Answ. He denieth in these words that he shall return into this mortal life, and to converse among men in this world: but he denieth not that he in the mean season hath his being, and doth live, until again he see God in his flesh, 2even the same Job, who then was afflicted. Object. Why dyed I not ⟨p. 369⟩when I came out of the womb? So should I have slept then and been at rest, 3&c. Answ. Here also Job doth not deny the souls after death to be, live, feel, and understand; but only he saith, the miseries of this present life are not felt. If they urge, that neither the evils of the life to come are felt; because then Job should wish for a bad change: we answer, that Job wisheth not for the death of the wicked, but of the godly. But if they add further, That Job doth make Kings and Princes also, which gather gold unto them, small and great, that is, all men, good and bad, partakers of this rest: our answer is out of the process and course of his whole speech, that Job doth not teach here, what is the state of men after this life, but only desireth to be rid of his present misery; and therefore, through humane infirmity and impatience, doth compare the sense and feeling of his present miseries with the death and state of the dead, whatsoever it be: as they, who are grievously tormented with present distresses and calamities, prefer any thing whatsoever before that which they suffer. So also, Chap. 7. he speaketh as one despairing of delivery in this life.4 Remember that my life is but a wind, and that my eye shall not return to see pleasure: For so he expoundeth himself, when he addeth, He shall return no more to his house, neither shall his place know him any more. So likewise Chap. 17. My breath is corrupt, 5and the grave is ready for me: They are words of one despairing of life and salvation, God being wroth and angry. But when it is said; If he set his heart upon man, and gather unto himself his spirit and his breath, All flesh shall perish together:
Further they add, If presently after death the godly were blessed, then injury was done unto them, who were called again into this mortal life: But to this we answer, That neither God can be injurious to any man; whereas he is in no mans debt: neither can any thing happen better, or more acceptable unto the godly, then to serve for the manifesting of Gods glory, either by life or by death: as it is said; As always, 1so now, Christ shall be magnified in my body, whether it be by life, or by death, &c.
Further they adde, If presently after death the godly were blessed, then injury was done unto them, who were called againe into this mortall life: But to this we answer, That neither God can be injurious to any man; whereas he is in no mans debt: neither can any thing happen better, or more acceptable unto the godly, then to serve for the manifesting of Gods glory, either by life or by death: as it is said; As alwayes, 1so now, Christ shall be magnified in my body, whether it be by life, or by death, &c.
Last of all, if they say, That the soul hath neither sense nor action, but by bodily instruments; and therefore being naked and destitute of these, is destitute also of sense, motion, and operation: To grant unto them this Antecedent, of the soul being in the body: yet notwithstanding of the soul freed from the body, both learned Philosophers confess the contrary, and the Word of God testifieth the contrary: as, We know in part, 1and we prophecy in part: but when that which is perfect is come, then that which is in part shall be abolished.
Last of all, if they say, That the soule hath neither sense nor action, but by bodily instruments; and therefore being naked and destitute of these, is destitute also of sense, motion, and operation: To grant unto them this Antecedent, of the soule being in the body: yet notwithstanding of the soule freed from the body, both learned Philosophers confesse the contrary, and the Word of God testifieth the contrary: as, We know in part, 1and we prophecie in part: but when that which is perfect is come, then that which is in part shall be abolished.
The Papists dream that the souls of men pass out of their bodies into the fire of Purgatory, there to be purged from their sins, some sooner, some later,1 according as they in their life time more or less loved the transitory pelf of this world, as Lombard speaketh. Contrariwise the Scripture teacheth us, that not any fire after death, but only the blood of Christ in this life cleanseth our souls from all sin. It farther instructeth us how that the souls of the faithful deceased, are not plunged into the place of torment, there to be refined from the dross of their sins; but are gathered unto Christ, and into Abraham's bosom: and on the other side, that the souls of the wicked are forth-with cast into hell, whence there is no retire, and are now tormented with infernal flames, but yet reserved to more grievous tortures of that everlasting fire, which at the time of Christs coming to judgement,2 the wrath of Jehovah shall kindle. Of the estate of the souls of the godly these places yield testimony: Into thy hands I commend my spirit. Lord Jesus receive my soul. And so it was, that the beggar died and was carried by the Angels into Abraham's bosom. Therefore he feared not Purgatory. The faithful covet to remove out of the body, and to dwell with the Lord: therefore they pass not through Purgatory first, before they approach unto the sight of the Lord. Of the state of the souls of the ungodly, these places make sufficient evidence; Fear him who is able to cast both body and soul into hell fire. The ⟨p. 370⟩glutton straight after his burial was in hell torments, and cried, I am tormented in this flame: 3whence he shall never escape. Wherefore the souls of the wicked leaving their bodies are not forth-with transported into Purgatory, whence there may be a gap or way to escape; but are violently thrust down into the unspeakable fire of hell.
THe Papists dreame that the soules of men passe out of their bodies into the fire of Purgatory, there to be purged from their sinnes, some sooner, some later,1 according as they in their life time more or lesse loved the transitory pelfe of this world, as Lombard speaketh. Contrariwise the Scripture teacheth us, that not any fire after death, but onely the bloud of Christ in this life cleanseth our soules from all sinne. It farther instructeth us how that the soules of the faithfull deceased, are not plunged into the place of torment, there to be refined from the drosse of their sins; but are gathered unto Christ, and into Abrahams bosome: and on the other side, that the soules of the wicked are forth-with cast into hell, whence there is no retire, and are now tormented with infernall flames, but yet reserved to more grievous tortures of that everlasting fire, which at the time of Christs coming to judgement,
The word Resurrection signifieth sometimes mans spiritual conversion unto God: 1As, This is the first Resurrection. But in this Article the resurrection of the flesh is, A restoring of the substance of our bodies after death, even of the same matter whereof they now consist, and a reviving and quickening of the same bodies with life immortal, and incorruptible, by the same immortal soul, whereby they now live, which God will work by Christ in the end of the world, by his divine virtue and power: which restoring also shall be of the Elect unto eternal glory, 2but of the reprobate unto eternal pains: That is, there shall be, §11. A restoring of the same body; which is a re-collecting and gathering together of the same matter, whereof our body was first composed, and which after our death was scattered and severed into all the elements. §22. An uniting of it with the same soul, and a reviving of it by the same soul, which it had before, with a putting off of all infirmities, and a putting on of immortality. §33. A glorifying of the Elect, and an eternal rejection of the Reprobare.
THe word Resurrection signifieth sometimes mans spirituall conversion unto God: 1As, This is the first Resurrection. But in this Article the resurrection of the flesh is, A restoring of the substance of our bodies after death, even of the same matter whereof they now consist, and a reviving and quickning of the same bodies with life immortall, and incorruptible, by the same immortall soul, whereby they now live, which God will work by Christ in the end of the world, by his divine vertue and power: which restoring also shall be of the Elect unto eternall glory, 2but of the reprobate unto eternall paines: That is, there shall be, §11. A restoring of the same body; which is a re-collecting and gathering together of the same matter, whereof our body was first composed, and which after our death was scattered and severed into all the elements.
1The errors held of the Resurrection, are of three sorts. §11. Some have utterly denied it, and have avouched the souls to die together with the bodies, as the Sadducees, of whom mention is made in the Acts: The Sadducees say that there is no Resurrection, 2neither Angel, nor Spirit. §22. Some have granted the immortality of the soul, but have construed the resurrection to be a resurrection in this life, meaning by this resurrection nothing else but regeneration; but the bodies they denied to rise at all, although the souls of the godly have fruition after death of everlasting happiness. Hymeneus and Philetus seem to have been authors of this heresy; of whom the Apostle saith:3 Which, as concerning the truth, have erred, saying, that the resurrection is past already, and do destroy the faith of some. §33. Some, as Anabaptists, deny that the very self-same bodies which we now have shall rise again; but they say, that God, at Christs second coming, will make new bodies. Against all these errors, we are to believe the Scripture, affirming that the dead shall certainly rise again.
1The errours held of the Resurrection, are of three sorts. §11. Some have utterly denied it, and have avouched the soules to die together with the bodies, as the Sadducees, of whom mention is made in the Acts: The Sadducees say that there is no Resurrection, 2neither Angel, nor Spirit. §22. Some have granted the immortality of the soule, but have construed the resurrection to be a resurrection in this life, meaning by this resurrection nothing else but regeneration; but the bodies they denied to rise at all, although the soules of the godly have fruition after death of everlasting happines. Hymeneus and Philetus seeme to have been authors of this heresie; of whom the Apostle saith:
1IT may be verily collected probably, out of Philosophy, that there shall be sometime a Resurrection: but no necessary demonstration can be yielded thence, that the Resurrection shall certainly be. For in Philosophy are many principles, which accord not with the sacred writings of Gods Spirit. Again, in Philosophy, the knowledge which it hath of Gods justice and truth is but a maimed reason. But in the holy writ of God,2 the reasons are firm and true. Hence alone therefore is demonstration given for the most certain accomplishment of the Resurrection. And this, §13By testimony of Scripture:§2 4By reason drawn out of the Scripture.
1IT may be verily collected probably, out of Philosophy, that there shall be sometime a Resurrection: but no necessary demonstration can be yeelded thence, that the Resurrection shall certainly be. For in Philosophy are many principles, which accord not with the sacred writings of Gods Spirit. Againe, in Philosophy, the knowledge which it hath of Gods justice and truth is but a maimed reason. But in the holy writ of God,2 the reasons are firme and true. Hence alone therefore is demonstration given for the most certaine accomplishment of the Resurrection. And this, §13By testimony of Scripture:§2 4By reason drawn out of the Scripture.
The testimonies of Scripture, which confirm the certainty of the Resurrection hereafter to come,1 are most evident, and those taken both out of the old and new Testament. I am sure that my Redeemer liveth, and he shall stand the last on the earth: and though after my skin, worms destroy this body, yet shall I see God in my flesh. The dead men shall live, even with my body they shall rise. I will open your graves, and cause you to come out of your sepulchres. And many of them that sleep in the dust shall awake, some to everlasting life, 2and some to shame and perpetual contempt. The hour shall come, in the which all that are in the graves shall hear his voice: And they shall come forth that have done good, unto the resurrection of life, but they that have done evil, unto the resurrection of condemnation. 3I will raise him up at the last day. If there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith is also ⟨p. 371⟩vain. If we believe that Jesus is dead, and is risen; even so them, which sleep in Jesus, God will bring with him. And I saw the dead, both great and small, stand before God: and the sea gave up her dead which were in her, and death and hell delivered up the dead.
The testimonies of Scripture, which confirme the certainty of the Resurrection hereafter to come,1 are most evident, and those taken both out of the old and new Testament. I am sure that my Redeemer liveth, and he shall stand the last on the earth: and though after my skin, wormes destroy this body, yet shall I see God in my flesh. The dead men shall live, even with my body they shall rise. I will open your graves, and cause you to come out of your sepulchers. And many of them that sleep in the dust shall awake, some to everlasting life, 2and some to shame and perpetuall contempt. The houre shall come, in the which all that are in the graves shall heare his voyce: And they shall come forth that have done good, unto the resurrection of life, but they that have done evill, unto the resurrection of condemnation.
The reasons which are drawn also out of Scripture, are diverse: §11. God is the God of Abraham, Isaac, and Jacob; and God is not the God of the dead, but of the living. But he should not be the God of whole Abraham, nor the God of the living except the body of Abraham should one day be raised. God is the God of the whole man, not of a part only; but he should not be the God of the whole man, but of a part of man only, if the body did never rise again.1 This reason Christ useth against the Sadducees. §22. God promiseth eternal life, not to the soul only, but also to the body of the godly: and contrary, to the ungodly, he threateneth eternal punishment and pains both of body and soul: and these promises and threatenings of God must be fulfilled; For the certainty of them is unchangeable: But they shall not be fulfilled; if the dead shall not rise. Seeing therefore God doth most certainly in his good time accomplish that which he promiseth to the godly, and menaceth to the wicked, it followeth of necessity, that the dead must rise again. §33. The mercy of God is perfect; as which extendeth it self to the whole man, and which will have us wholly saved: therefore our bodies also shall rise again. §44. The mercy and love of God towards the godly is perpetual and unchangeable: so that what he once will of his fatherly love towards them, perform unto them, the same he ever will. But he will have the godly saved both in soul and body: therefore they must be both in soul and body even whole saved: and therefore that they be whole saved, they must needs rise again. §55. The perfect justice of God requireth, that the same wholly whereby the wicked sin, should be punished with eternal pains: But they sin both in their whole body, and in their soul: Therefore their bodies must be raised again, because they ought no less in body then in soul, to suffer eternal pains. §66. Christ is risen, therefore we all shall rise. This sequel is most sure: For, 1. Christ therefore rose again, that he might raise us. 2. Christ is our head, and we be his members: Seeing then Christ our head is risen, we also his members doubtless shall rise; for the glory of the head requites this, that he have his members suitable, and in like condition with him. Wherefore if the members should continue rotten, the head should not be glorious. 3.
The same spirit is in us, which is in Christ raised: he joineth and uniteth us with Christ, and worketh the same in us, which he doth in Christ, nor is at any time not like himself. But he hath raised Christ: therefore also he will raise us. §77. It is said that Christ shall have an everlasting kingdom: but this he shall not have,1 if our bodies should always continue in death: for neither would it suffice that our souls are immortal, or eternal, without our bodies. For that Christs kingdom may be eternal, he must have eternal subjects, and those wholly eternal. Therefore our bodies also shall rise, that so we whole may be subject eternally unto Christ our King. §88. Christ is a perfect Saviour, because he hath saved and reconciled to God whole man. Therefore our corrupt bodies also shall be raised by Christ, and rise again. §99. Christ is not of less force to save, then Adam to lose; nay, Christ restored to us all that which Adam lost and destroyed by sinning; yea far more and greater things by his merit. Adam lost from us, among other gifts, the eternal life also of our bodies: therefore Christ hath restored it unto us, and consequently, our bodies shall certainly rise again. §1010. He published his law unto man, after the fall: therefore he will have man once keep it. But that is not done in this life: therefore it shall be done in the life to come, and therefore men shall rise again. §1111. The wages of sin is death: Therefore sin being abolished,2 death shall be abolished: and death being abolished, we shall rise again to everlasting life. §1212. To this end also our bodies were made, that in them, as temples, the holy Ghost might dwell for ever; therefore our bodies shall rise, and live for ever.
The same spirit is in us, which is in Christ raised: he joyneth and uniteth us with Christ, and worketh the same in us, which he doth in Christ, nor is at any time not like himselfe. But he hath raised Christ: therefore also he will raise us.
1The bodies which shall rise, shall be not only humane bodies, but even the self-same also which we now in our life time carry about with us, and not others created of Christ, as the Anabaptists will have it. For Job saith, In this flesh shall I see my Lord: 2I shall be covered with this my skin. And the Apostle saith, Every man shall receive in his body, according to that he hath done. This mortality must put on immortality. If then the bodies which have finned shall receive accordingly; not other bodies, but the same shall rise. Therefore in the African Churches it was said, I believe the resurrection of this flesh. 3And the very word it self of rising enforceth as much for nothing can rise but that which is fallen. This is the resurrection (saith Ambrose) as is intimated by the sounding of the very word, that that which fell, may rise; that which was dead may revive. Wherefore seeing our bodies shall rise, no other bodies shall rise or be quickened, then those which have fallen, and are dead; or no other, then those which do fall and die. The justice also of God enforceth as much:4 For this (saith Ambrose) is the order and course of justice, that because the actions of the body and soul are common to both, the body executing that which the soul decreed, both of them should likewise come unto judgement, both of them be either delivered up to perpetual punishment, 5or reserved to eternal glory. For the justice of God requireth that the flesh of the Saints, which have fought in the field, should also be crowned: and the flesh of the wicked, which have blasphemed against God, should be tormented. Wherefore to every soul shall be rendered not any other body what soever but the body wherewith it was once knit and coupled; that forth-with the flesh with her own soul may (according to the actions of this present life) either be gloriously crowned as chaste, or as unchaste be extremely afflicted. Lastly, as Christ rose again in the same flesh wherein he died: so shall we rise with that very flesh we now are clothed withal.6 Object. Flesh and blood cannot inherit the kingdom of God. These our bodies are flesh and blood. Therefore they cannot possess the kingdom of God, and by consequent not these, but other bodies shall rise in the last day. Answ. 1.
Flesh and blood in this saying of the Apostle, which maketh the Major proposition, signify some evil adherent quality of the substance, or the substance in respect of that quality. But in the Minor they signify the very substance of our bodies,1 whereof the Anabaptists falsely understand their conclusion. 2. Here is a fallacy of Accident. For the reason proceedeth from corrupted substance to mere substance, thus: Flesh and blood being mortal and corruptible (as now it is shall not possess the kingdom of God; they fore simply no flesh or blood shall enjoy the kingdom of God. Which kind of reasoning is altogether inconsequent. So then flesh that is sinful and corruptible shall not possess the kingdom of God: but our flesh shall enter in, being glorious and immortal, and being then no more able to sin, neither shall it be corruptible. The Apostle of purpose layeth this down in the same chapter. It is sowed a natural body, and is raised a spiritual body Repl.2 Our bodies shall rise spiritual bodies; Therefore then our bodies shall not have the properties of our flesh. Answ. The Apostle calleth that a spiritual body, not which is changed into a spirit in all properties;3 but which is guided by the spirit of God, which is immortal, and free from all miseries, adorned with heavenly lightness, glory, might, and holiness. As likewise on the other side he termeth that a natural body, not which is turned into the soul, or is like unto the soul in all properties; but which in this mortality is swayed, quickened, and governed by the soul. That this is the meaning of the Apostles words, is apparent by these reasons:4 1. Because he saith, It shall rise a spiritual body: but a spirit is no body. 2. Himself addeth, This corruptible (body) must put on incorruption. 3. If any body after the resurrection should be so spiritual, as not retaining at all any bodily properties, then surely Christs body should have been so: but now he saith to the Apostles, Handle me and see, 5for a spirit hath not flesh and bones, as ye see me have. Therefore much more shall our spiritual bodies have flesh and bones. Thus Augustine interpreteth Apostles meaning.
but he calleth that a spiritual body, which without any corruption or death is altogether subject to the spirit. For when he calleth the body, which we now have, a natural body, we may not imagine hereon, that it is a soul, and no body. Therefore as the body is now called natural, because it is subject to the soul; and cannot be called spiritual, because it is not yet fully subject to the soul, as long as it may be corrupted: so then it shall be called spiritual, when by no corruption it can resist the spirit and eternity.
but he calleth that a spirituall body, which without any corruption or death is altogether subject to the spirit. For when he calleth the body, which we now have, a naturall body, we may not imagine hereon, that it is a soule, and no body. Therefore as the body is now called naturall, because it is subject to the soule; and cannot be called spirituall, because it is not yet fully subject to the soule, as long as it may be corrupted: so then it shall be called spirituall, when by no corruption it can resist the spirit and eternity.
1The dead shall be raised with a shout, and with the voice of the Archangel,2 and with the trumpet of God. and shall be presented before the high and most just Judge, Jesus Christ. The resurrection shall be in glorious manner, and openly, not fearfully, not in secret; and shall be far other, then that which was wrought in some men at the resurrection of Christ. For it shall be done, all Angels, men, and devils beholding it, yea with the exceeding joy of all the godly, and with the exceeding fear and trembling of the wicked.§2 3They who then shall remain alive, shall be in a moment of time changed and be made of mortal, immortal. Read cap. 15. of the former to the Corinthians, and cap. 4. of the former to the Thessalonians.
1THe dead shall be raised with a shout, and with the voice of the Archangel,2 and with the trumpet of God. and shall be presented before the high and most just Judge, Jesus Christ. The resurrection shall be in glorious manner, and openly, not fearfully, not in secret; and shall be far other, then that which was wrought in some men at the resurrection of Christ. For it shall be done, all Angels, men, and divels beholding it, yea with the exceeding joy of all the godly, and with the exceeding feare and trembling of the wicked.§2 3They who then shall remaine alive, shall be in a moment of time changed and be made of mortall, immortall. Read cap. 15. of the former to the Corinthians, and cap. 4. of the former to the Thessalonians.
The resurrection shall be in the end of the world, in the last day.1 I will raise him up at the last day. This Martha confessed, I know that Lazarus my brother shall rise again in the resurrection of the last day. But of that day knoweth no man, no not the Angels of heaven, but God only. This question is to be held and proposed of us; that our faith be not troubled, while we are forced to expect and tarry: or that we may not imagine to our selves any certain time, when we think those things will happen: and so begin to doubt, and think our selves to be deluded, when those things fall not so out, nor come to pass at the time appointed by us. This question maketh for the increase of hope and faith in us.
THe resurrection shall be in the end of the world, in the last day.1 I will raise him up at the last day. This Martha confessed, I know that Lazarus my brother shall rise againe in the resurrection of the last day. But of that day knoweth no man, no not the Angels of heaven, but God only. This question is to be held and proposed of us; that our faith be not troubled, while we are forced to expect and tarry: or that we may not imagine to our selves any certain time, when we think those things will happen: and so begin to doubt, and think our selves to be deluded, when those things fall not so out, nor come to passe at the time appointed by us. This question maketh for the increase of hope and faith in us.
Now the immortality of the soule is proved by many places of holy Scripture:1 Christ hanging on the crosse, said to the thiefe, This day shalt thou be with me in paradise: But he could not be there in body, because that was dead and buried: Therefore ⟨p. 366⟩his soule was gathered with Christs in Paradise, and so consequently the soule liveth.2 Paul saith, I desire to be loosed, and to be with Christ: he speaketh of the rest and joy, which he should injoy with Christ. But they who feele nothing, what can their joy or happinesse be? Wherefore they also are refuted in this place, who say, mens soules sleep,3 and so withall deny the immortality of the soule. The soules of the just are in the hands of God. God is not the God of the dead, but of the living: Therfore the souls live. Into thy hands I commend my spirit. When we remove out of the body, we go unto the Lord. Wherefore the soules sleep not, as some Anabaptists will have them, but injoy immortall life, and celestiall glory with the Lord. The soules of the godly that were killed,4 are said to cry with a loud voice under the Altar, saying: How long Lord, holy, and true, doest thou not judge and avenge our bloud on them that dwell on the earth? 5Wherefore the soules live. Lazarus is said to be carried into Abrahams bosome: and out of the same place also it is apparent concerning the soules of the wicked. For the rich Glutton is also, of the contrary, said to be carried downe to hell. These testimonies therefore of Scripture teach and confirme most evidently, that not only in the body before death, and after the resurrection of the body, but also in the whole space and time coming between, the soules are, live, feele, understand, out of the body, though the manner of their operations without the body be to us unknown. Wherefore also this gift of immortality hath some similitude with God, who alone, 6as the onely fountaine and author of life, hath immortality. Lastly, the resurrection of the flesh presupposeth the immortality of the soule: so that we beleeve the one with the other. For that the same body should rise againe, necessary it is, that it be quickned with the same substantiall forme it once injoyed, which is the soule. For not every change of an accidentary forme maketh another individuall;
Object. 11. Let him cease and leave off from mee, that I may take a little comfort, before I goe, 1and shall not return. Answ. Hee denyeth in these words that hee shall return into this mortall life, and to converse among men in this world: but he denyeth not that he in the mean season hath his being, and doth live, untill again hee see God in his flesh, 2even the same Job, who then was afflicted. Object. Why dyed I not ⟨p. 369⟩when I came out of the womb? So should I have slept then and beene at rest, 3&c. Answ. Here also Job doth not deny the soules after death to be, live, feele, and understand; but onely he saith, the miseries of this present life are not felt. If they urge, that neither the evils of the life to come are felt; because then Job should wish for a bad change: we answer, that Job wisheth not for the death of the wicked, but of the godly. But if they adde further, That Job doth make Kings and Princes also, which gather gold unto them, small and great, that is, all men, good and bad, partakers of this rest: our answer is out of the processe and course of his whole speech, that Job doth not teach here, what is the state of men after this life, but onely desireth to be rid of his present misery; and therefore, through humane infirmity and impatiencie, doth compare the sense and feeling of his present miseries with the death and state of the dead, whatsoever it be: as they, who are grievously tormented with present distresses and calamities, preferre any thing whatsoever before that which they suffer. So also, Chap. 7. he speaketh as one despairing of delivery in this life.4 Remember that my life is but a wind, and that my eye shall not returne to see pleasure: For so he expoundeth himselfe, when he addeth, He shall returne no more to his house, neither shall his place know him any more. So likewise Chap. 17. My breath is corrupt, 5and the grave is ready for me: They are words of one despairing of life and salvation, God being wroth and angry. But when it is said; If he set his heart upon man, and gather unto himselfe his spirit and his breath, All flesh shall perish together: 6it is not said that the soule doth sleep, or perish, but that by the departure thereof, the body dieth, and is dissolved.
The reasons which are drawne also out of Scripture, are diverse: §11. God is the God of Abraham, Isaac, and Jacob; and God is not the God of the dead, but of the living. But he should not be the God of whole Abraham, nor the God of the living except the body of Abraham should one day be raised. God is the God of the whole man, not of a part onely; but he should not be the God of the whole man, but of a part of man only, if the body did never rise againe.1 This reason Christ useth against the Sadducees. §22. God promiseth eternall life, not to the soule onely, but also to the body of the godly: and contrary, to the ungodly, he threatneth eternall punishment and paines both of body and soule: and these promises and threatnings of God must be fulfilled; For the certainty of them is unchangeable: But they shall not be fulfilled; if the dead shall not rise. Seeing therefor God doth most certainly in his good time accomplish that which he promiseth to the godly, and menaceth to the wicked, it followeth of necessity, that the dead must rise againe. §33. The mercy of God is perfect; as which extendeth it selfe to the whole man, and which will have us wholly saved: therefore our bodies also shall rise againe. §44. The mercy and love of God towards the godly is perpetuall and unchangeable: so that what he once will of his fatherly love towards them, performe unto them, the same he ever will. But he will have the godly saved both in soule and body: therefore they must be both in soule and body even whole saved: and therefore that they be whole saved, they must needs rise againe. §55. The perfect justice of God requireth, that the same wholly whereby the wicked sin, should be punisht with eternall paines: But they sin both in their whole body, and in their soule: Therefore their bodies must be raised againe, because they ought no lesse in body then in soule, to suffer eternall paines. §66. Christ is risen, therefore we all shall rise. This sequell is most sure: For, 1. Christ therefore rose againe, that he might raise us. 2. Christ is our head, and we be his members: Seeing then Christ our head is risen, we also his members doubtlesse shall rise; for the glory of the head requites this, that he have his members sutable, and in like condition with him. Wherefore if the members should continue rotten, the head should not be glorious. 3.
1THe bodies which shall rise, shall be not onely humane bodies, but even the selfe-same also which we now in our life time carry about with us, and not others created of Christ, as the Anabaptists will have it. For Job saith, In this flesh shall I see my Lord: 2I shall be covered with this my skin. And the Apostle saith, Every man shall receive in his body, according to that he hath done. This mortality must put on immortality. If then the bodies which have finned shall receive accordingly; not other bodies, but the same shall rise. Therefore in the African Churches it was said, I beleeve the resurrection of this flesh. 3And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen. This is the resurrection (saith Ambrose) as is intimated by the sounding of the very word, that that which fell, may rise; that which was dead may revive. Wherefore seeing our bodies shall rise, no other bodies shall rise or be quickned, then those which have fallen, and are dead; or no other, then those which doe fall and die. The justice also of God enforceth as much:4 For this (saith Ambrose) is the order and course of justice, that because the actions of the body and soule are common to both, the body executing that which the soule decreed, both of them should likewise come unto judgement, both of them be either delivered up to perpetuall punishment, 5or reserved to eternall glory. For the justice of God requireth that the flesh of the Saints, which have fought in the field, should also be crowned: and the flesh of the wicked, which have blasphemed against God, should be tormented. Wherefore to every soule shall be rendered not any other body what soever but the body wherewith it was once knit and coupled; that forth-with the flesh with her owne soule may (according to the actions of this present life) either be gloriously crowned as chaste, or as unchaste be extreamly afflicted. Lastly, as Christ rose againe in the same flesh wherein he died: so shall we rise with that very flesh we now are clothed withall.6 Object. Flesh and bloud cannot inherit the kingdome of God. These our bodies are flesh and bloud. Therefore they cannot possesse the kingdome of God, and by consequent not these, but other bodies shall rise in the last day. Answ. 1.
Flesh and bloud in this saying of the Apostle, which maketh the Major proposition, signifie some evill adherent quality of the substance, or the substance in respect of that quality. But in the Minor they signifie the very substance of our bodies,1 whereof the Anabaptists falsely understand their conclusion. 2. Here is a fallacy of Accident. For the reason proceedeth from corrupted substance to meere substance, thus: Flesh and bloud being mortall and corruptible (as now it is shall not possesse the kingdome of God; they fore simply no flesh or bloud shall enjoy the kingdome of God. Which kind of reasoning is altogether inconsequent. So then flesh that is sinfull and corruptible shall not possesse the kingdome of God: but our flesh shall enter in, being glorious and immortall, and being then no more able to sinne, neither shall it be corruptible. The Apostle of purpose layeth this downe in the same chapter. It is sowed a naturall body, and is raised a spirituall body Repl.2 Our bodies shall rise spirituall bodies; Therefore then our bodies shall not have the properties of our flesh. Answ. The Apostle calleth that a spirituall body, not which is changed into a spirit in all properties;3 but which is guided by the spirit of God, which is immortall, and free from all miseries, adorned with heavenly lightnesse, glory, might, and holinesse. As likewise on the other side he termeth that a naturall body, not which is turned into the soule, or is like unto the soule in all properties; but which in this mortality is swayed, quickned, and governed by the soule. That this is the meaning of the Apostles words, is apparent by these reasons:4 1. Because he saith, It shall rise a spirituall body: but a spirit is no body. 2. Himself addeth, This corruptible (body) must put on incorruption. 3. If any body after the resurrection should be so spiritual, as not retaining at all any bodily properties, then surely Christs body should have been so: but now he saith to the Apostles, Handle me and see, 5for a spirit hath not flesh and bones, as yee see me have. Therefore much more shall our spirituall bodies have flesh and bones. Thus Augustine interpreteth Apostles meaning.6 Whereas the Apostle saith, that in the resurrection the ⟨p. 373⟩body shall be spirituall, we may not therefore thinke, that it shall be a spirit and no body: