abyde the day of the last redemption ☞ If anye man wyll that thys thynge be declared vnto hym by similitude the time in whyche we dwell in thys mortall bodye is lyke vnto the tyme of warre whan we be vnclothed of oure fleshe the battell seaceth and taketh ende and we haue the victorye But the daye of triumphe shall be whan Iesus Christe shall apere in hys maiestye that we maye raygne eternallye wyth hym But bycause suche similitudes are onelye to make the thynge playne and be not of authoritye we wyll take one out of the scripture which shall not onelye serue to teache but also to proue oure doctrine true We knowe howe saynte Paulle doeth allegoricallye treate the issue of the people of Israell out of Egypte and their passyng thorowe the read sea Folowyng thys let vs vnderstand that in baptyme oure pharao is plunged in the sea that is to saye oure olde man is mortified and we are buried wyth Christe by that meanes made fre from the bondage of syn But from thens we go in to the deserte in whyche we haue oure conuersation durynge thys mortall lyfe For we are poore and indigente but for that the Lorde geueth vnto vs dayelye hys graces as he dyd cause manna to raygne from heauen vnto the people of Israell whan death commyth we do enter in to the lande of promyssion whyche thynge is not done wythout greate difficultye For it is then that we moste suffer the greateste and perilous assautes Nowe after that the chyldren of Israell were entered into the lande of promyssion it was a greate whyle after er Hierusalem were buyldyd and that the Kyngedome of the howse of Dauyd was ordayned after thys maner the fayethfull soules haue immediatelye after deth a certayne reioysyng of the heritage whyche is promysed vnto them but because the glory of Iesus Christ their kynge doeth not yet apere and that the heauenly citye of God is not yet establyshed in her estate they abide vnto the day in which the same shal be ☞ All these thynges are euidente in holye scripture vnto al suche as wyl not be rebelles vnto God and thys doctrine hath not onely good approbation of the scripture but also of the aunciente doctours amongeste whom Tertulian fayth aswel the reward of the good as the ponishmēt of the euyl be in suspence vnto the resurrection Neuertheles in diuers places he affirmeth that the soules of the fayethfull do there whilles lyue in God And therefore in another place he sayeth Wherefore shall we not take the bofome of Abraham for a receptacle of soules for a tyme the which doeth represent vnto vs that there is a double rewarde the one immediatlye after death and the other at the daye of the last iudgemente And Ireneus sayeth Seynge that the Lord Iesus is entred into the shadow of death wher the soules of the dead were and afterwarde rose agayne corporally assended into heauē it is very true that the soules of his disciples for whom he did this thyng shal go after death into an inuisible place whiche is by God ordeyned for them and shall abyde there waytynge in patience the day of the resurrection Then shal they be ioyned to their bodyes to come before the face of the Lorde For no Disciple is aboue hys Master Sayncte Chrisostome vnderstode what goodnes and priuiledge thys is to vs that Abraham and Sayncte Paule be set downe abydynge the perfection of the churche that they maye receyue there rewarde For the father shewed vnto them that he would not geue them there reward vntyl we be come thether to as a father of an how-shoulde woulde saye at anye tyme vnto hys chyldren commynge from their laboure that they shoulde abyde from eatynge vntyll their other brethren were come Thou arte not contented that thou haste not alredy receyued thy rewarde what shall Abell than do whyche hath won thys price long tyme before the and hath not yet hys crowne What shall Noe and the other Patriarches do for they haue taried for vs vnto thys daye and shall yet abyde the other that shall come after They wente before vs in the batayle but they shal not be crowned before vs. For ther is one daye apoynted wherein all the children of God shall be crowned to gether Sayncte Augustyne wryteth that the soules of the Saynctes be in secrete receptacles vntyll they shall receyue the crowne of glorye in the day of iudgement And contrarywyse the soules of the wycked in abydyng there punyshement And in an Epystel whych he wrote to Sayncte Hierom. The soule sayeth he after bodelye death shall haue reste and than after that shal take agayne her bodye that she maye haue glory S Barnard the swetne◠whiche the soules of the sainctes haue at this present is great but it is not yet perfecte for it shal be made perfecte whan thei shal fit on seates as iudges whā thei haue put of ther bodies thei be forth wyth broughte into reste but not into the glorye of the kyngedome And in hys sermon folowynge he prosecuteth styll the same argumente sayinge that there be three estates of the soule The fyrste in the bodye as in a tabernacle The seconde after death as in the porche of the temple The thyrd in heauen wyth hys glorified body Who that woulde knowe more Lette hym read the seconde and thyrd sermon vpon Alhallon day Bryefely thys is the perpetuall doctryne whych hathe alwayes continued in Christes churche wythout any contradiction that as we lyue in God thorowe fayeth whylse we are in thys mortall lyfe Euen so after death we haue Ioye and consolation in knowing more clearlye and seynge as it were at the eye the heauenly beatitude whyche he hathe promised vnto vs the whyche we do contēplate here as it were in a glasse by a darke vnderstandynge Thys blynde opinion of the Anabaptistes touchynge she slepynge of soules was neuer herd of but by a sort of heritikes called Arabiques by Ihō pope of Rome which was not paste an hūdred thirti yeres agone But bycause it is a thynge so contrarye boeth to mans sence and vnto oure christian fayeth thus to caste the soules into a slumber in the tyme when they are more neare to God to haue more perfyte vnderstandynge of hys goodnes al christendome hath had thys fantasy in horror Therefore all they whych wyl yelde theym selues conformable vnto God hys word do abide in that which I haue already shewed by the scripturs and do meditate thys goodly promise that the Iuste shal blossome as the Date tre and shall be multiplied as the Cedar of Libanus that they whyche are planted in the house of the Lord shal blossome and brynge forthe theyr fruite that they shall be fatte and stronge in theyr age Therefore seynge that we knowe that our age is renued in vs thorow the grace of god by miraculous strength let vs not feare whē we se whole nature fayle But rather let vs
beginning If it be graunted touchinge swearyng Iesus Christ hath simplye interpreted the commaunddement of God his father and hath added nothinge thereunto as we muste neades confesse then haue we won that whych we requyre For the lawe forbiddeth not to take the name of God in no cōditiō but forbiddeth to take hys name in vayne signifiynge that ther is a lawful way to take vse his name the whyche he hathe also permitted Notwythstandynge it is necessarye that we expounde the wordes of our sauiour Iesus bycause that at the fyrste syght it appeareth that he woulde forbydde all othes Nowe to haue good and perfecte vnderstandyng it behoueth to knowe the occation whych moued hym thus to speake The Scribes and Phariseis as it appeareth thorowe oute the fyfte chapter of saycnte Mathewe hadde by theyr faulse gloses so corrupted the people that menne made no conscience to do manye thynges agaynste the commaundementes of God so that they coulde make any excuse or coloure to couer them selues So comunelye they thought it not euyll done to sweare in vayne and folyshly by heauē and by the earthe so that they dyd not directlye sweare by the name of God Nowe the Lorde Iesus sheweth that it is a folyshe cauillation and sophistry to thinke so to purge them selues before God seynge that vnder heauen and earth his name is indirectly comprysed So when he forbyddeth to swere at all thys worde at all is referred vnto the maner of speache or to the wordes whyche men vse whyche maye be proued by that he addeth cōsequently nother by heauē for it is the throne of God nor by the earth for it is hys fote stole Nowe the Anabaptistes do peruerslye applye thys to the motif or to the cause as thoughe it were forbydden to swere for anye cause that myghte be whyche is contrary to the minde of the Lord and contrarye to the sence whyche hym selfe doeth gyue in the processe and deduction of hys wordes In the meane whyle they would make vs beleue that we do glose thys place as thoughe we shoulde haue sayed that it is euyll done to sweare or by the earthe but to sweare by God it is permitted Or at leaste wyse they do lay this vnto our charges before the simple Idiotes whyche haue nothynge hearde or sene of vs to Iudge by And then hauyng caste oute thys faulse reporte of vs they crye out saiynge Oh blynde foles whiche do not perceiue that God is greater thē hys throne To whom do they speake thys but to them selues seynge that they no body else haue forged thys in theyr fantasticall braynes bycause it foloweth in the wordes of our Sauiour Iesus Christ that no man shal sweare by hys heade bycause no man can make one heere whyte or blake Beholde saye they the cause why all othes be forbydden is for that we canne not performe that whiche we promise But I saye contrarye that if Beastes could speake they would speake more wiselye Fyrste there is a manifest contradiction in that whiche they babble For thys reason is speciall for all othes where wee promise to do a thynge to come Therfore it foloweth that that oth by whiche I testifie of a thynge whych is already done is not euyll Doeth it not appeare I praye you that they are altogyther wythoute wit to reason thus we canne not performe that whyche we promise therefore all othes are forbidden The replication to this is easye that there is one kind of othe in whych ther is no question to be bounde to do any thing but onely to wytnes the truth of a dede past Also that it is the most vsed othe Secondly the sence is farre otherwise thē they do imagyn For the Lord Iesus proceadeth forth to shewe euen as he hathe begun that if a manne sweare by hys heade it is as wel to take the name of God indirectly as it is to sweare by heauē or the earth or by Ierusalem ☞ Therefore as he hathe sayed that heauen is Gods throne the earth hys fote stole Hierusalem his holy citye euen so cōsequētly he declareth that a mans heade is a portiō of his seignory for as much as he alone doth dispose it after hys wyll As thoughe he woulde saye who so euer doeth thynke that when he doeth sweare by hys heade he sweareth by a thynge that doeth pertayne vnto hym selfe and that hys othe doeth not touche God is abused For God hathe also there his rule in suche wyse that man can do nothynge Therfore it is all waies to take the name of God We se how the Lorde hathe styl continued hys purpose These braynelesse menne woulde transport it wyth theym for to make it leape quickelye from the cocke to the Asse The conclusion is that our wordes shold be yea yea naye naye and that what so euer is more then that cometh of the euyll These wordes are easye to vnderstand were it not that these hogges do ouerthrow them wyth theyr groynes in suche wyse that they make them all confused For they say that this is as much as if he had sayed that our purposes shoulde be yea and naye that it is euil done to admore thē that Nowe the Lord Iesus putteth eche of these wordes twyse to signifie that we oughte to be fyrme and constaunte in oure purposes As thoughe he woulde saie do not chaunge to retracte euery tyme your wordes and that there be no leasynge or hypocrisye in youre purposes But let your yea be yea and youre nay nay And in dede I Iames beyng in wil to geue the same doctrine speaketh euen so worde for worde Let your yea sayeth he be yea and your naye naye by whiche he signifieth that all fayethfull men ought to haue a certen truth in their wordes Which loyalty and trueth if it were amonge vs all othes shold be superfluous For this simplicitie of wordes shoulde suffice to affirme and denye wtout swearyng It must nedes be therefore that the trueth raigneth not where othes be frequented Therefore it is not wythout a cause that our sauiour sayth that this thing doeth procede of euyl And to saye troth the cause whiche induceth vs to sweare is for that the whole worlde is so full of lying cantels fayninges and falsheades that scant is ther any that dare truste his owne brother Thus one euyll draweth to hym an other But in al thys the Lorde Iesus meaneth nothynge of lawefull othes whyche were permitted by the law but onely doeth reprehend and correcte that vnlawefull libertye of swerynge whyche the people beyng euyll instructed by euyll teachers dyd vse fyrst thincking that it was none othe to take the name of God in directlie and thā after made no matter of periuries esteminge also these vayne and lyghte as nothynge ☞ Nowe that I haue sufficientlye ouerthrowen all the foundations vpon whyche the Anabaptistes goyng about to condemne all othes wythout anye distinction or exception do leane it resteth nowe that by good reasons and testimones of
felynge after death of good nor euyll what shoulde thys narracion of the Lorde be but a fable and as a tale of the boke of Mellusine Therefore thys tergiuersation of the Anabaptistes is a blasphemye which dishonoreth the Lord Iesus as thoughe he had told vs a vayne tale to no purpose Besides this it is a folyshe imaginacion repugnaunte to humayne sence as lyttell chyldren maye perceyue ☞ And thys is the promes whyche was made vnto the poore theife whan he axed mercy on the crosse For the Lord Iesus answered hym This daye shalt thou be wyth me in paradice By thys word paradice we nede not to imagen that he woulde specifye a certayne place but onely the Ioye and felicitie which they haue that liue with him This is plaine that Iesus Christe doeth not sende thys poer synner to the daye of resurrection but doeth assigne him the selfe same daye to liue eternallye in his companye The Anabaptistes to trifel out thys place do alledge that whiche is sayed in a nother place that a thousande yeres are as one day before the Lorde Whiche thinge we graunt vnto them but thys muste we consider that when God speaketh vnto men he frameth hys speache accordynge vnto their capiacitye In suche wyse that you shall neuer finde in the scripture that God hath at any time sayed I wyll thys daye do thys meanynge that he wyll do it a thousande yeres after In suche maner whan Ionas shewed the Niniuites that after fortye dayes their Citye shoulde perishe it hadde bene greate folye for them to haue vnderstanded fortye thousand yeres Lykewyse whan the Lorde sayde that he woulde ryse agayne the thyrde daye we knowe he speake after the common maner of menne But I wyll sease from thys matter for as muche as all men do see howe muche the Anabaptistes haue bene begyled in vsynge of suche euasions They haue yet a nother cauilation To daye doeth signifye the tyme of the newe testamente And to proue thys they abuse thys sentâ—nce whyche is in the Epâ—stell to the Ebrues that Iesus Christe whyche was yester daye is to daye and shal be for euer But they se not that if we shoulde so expound the word thys day the word yester day shoulde signifye the tyme of the olde Testament and so shoulde it folowe that the Lord Iesus dyd begyn to be whych were a great absurdite for as much as we knowe that he is our eternall God and also touchynge his humanitie he is called the Lambe sacrificed from the begynnyng of the worlde Moreouer after theyr sayinge we myghte conclude that they whole sinnes Iesus Christ hath forgeuen ought to enter into heaueÌ„ before the daye of the resurrection For the Apostle speaketh of thre tymes of the whyche the one as I thynke sygnifieth the daye of the olde testamente and the other signifieth the tyme whyche shal be from the renewynge of the worlde Therefore it resteth that thys word to daye must signifye the tyme in whych we be whych is betwen the death of Iesus Christe hys last commyng And that they may the better knowe theyr beastlynes If Iesus Christ had promised heauen vnto the these for the day of IudgemeÌ„t he ought to haue sayd in the worlde to come and not thys daye For that is the scriptures maner of speakynge Who thinketh them not ouercome by thys cleare reason Yet is theyr impudency suche that they brynge yet an other replycation whyche is that heauen is promised vnto the thefe in lyke sorte as deathe was pronouÌ„ced to Adam and Eua in what daye so euer they shoulde eate of the fruyte whyche was forbydden theym Nowe is it certayne that they dyed not the same day but longe time after I answere that in the same instaunce that Adam traunsgressed the commaundement of God he dyed as touchynge the soule For as muche as he was alienate whyche was hys verye lyfe and was made subiecte to bodily death And thus thoughe we shoulde receyue theyr glose yet spyte of theyr teathe shall we haue wonne this much of them that in the selfe same daye the thiefe was deliuered from the misery in whych Adam was fallen by hys offence In summâ— we conclude that euen as deathe beganne to raygne in Adam froÌ„ the daye of hys traunsgression euen so the thyefe the same daye in whyche the promise was made vnto him beganne to be restored into the beatitude of heauen We se that S Paule liued in this hope wheÌ„ he sayed that he desyered to be losed to lyue wyth Christe Fyrst he vseth an apte speach in sayinge that the fayethfull man thorowe deathe is deliuered frome the bandes of hys bodye as in an other place he doeth more clearlye expresse it Further he addeth that his desyre is to be with the Lord Christ wheÌ„ hys soule shall be seperated from the bodye And in dede if it be not thys these wordes whiche he speaketh in an other place can not be true that there is neyther lyfe nor deathe whyche can seperate vs from the â—oue whyche God hath vnto vs. For if we perishe by death or that oure soule lese hyr lyfe howe canne the loue of God consist towardes vs but thys is more playnelye deduced in an other place where he sayeth We knowe that if our earthly house of the tabernacle of our bodye were destroyed we haue a buildynge in heauen by God whych is not made with handes Therefore beynge in thys tabernacle we morne as beyng greaued not that we desyre to be vnclothed but clothed agayne that our mortalitie myght be swallowed vp of lyfe Notwythstandynge we be alwayes of good courage knowinge that whylse we be in our bodyes we be as straungers frome God bycause we walke by fayeth and not by syghte ¶ But we haue thys confidence and desyre to be seperat from the body and to be present wyth God bycause there is made mention there of the daye of iudgemente The Anabaptistes do theyr indeuoure to wrape vp al there that they myght drawe all the wordes of the Apostle vnto that daye But they can not do so muche but that the trueth wyll be yet more stroÌ„ger to maintain it selfe against theyr false accusations For the Apostle doth saye expresly that the fayethfull man departynge frome hys bodye goeth to God from whom he was absent in thys worlde After that he addeth that as well absente as present we do our indeuour to please God bycause we muâ—â—e al come before hys iudgement seate That man is very obstinate and more then hardened agaynste all reason whyche wyll not consente vnto these wordes Nowe is it so that the Anabaptistes in place where saynte Paule sayeth that by death we approche to God do make vs beleue that wee retule and be further of then in thys presente lyfe ☞ That so it is it is wrytten that he whiche beleueth in the sonne of God shall not come into coÌ„demnation but is already gone from death vnto lyfe If lyfe euerlastyng be alreadye
be gonne in vs what absurditye is it to saye that in death there is interruption If we be already entred into the kyngdome of God for what cause shoulde we be made go oute agayne by death or at the leste made go backewarde as the sea Crabbes The kyngedome of God is in you sayeth the Lorde Iesus what meaneth thys but that we haue already the rote of lyfe whyche can not be extynguyshed And that is it whiche in an other place he sayeth Thys is the wyll of my father that whosoeuer doeth beleue in the sonne shall not peryshe but hathe euerlastynge lyfe and I wyll rayse hym vp the laste daye ☞ Also who so euer eateth my fleshe and drynketh my bloude hathe euerlastynge lyfe and I wyll rayse hym vp at the laste daye Note thys that he doth promise vnto vs .ii. thynges euerlastynge lyfe and resurrection The Anabaptistes do take the one of these membres leaue the other as if they mighte be deuided He speaketh yet more playnely in an other place sayinge I am the resurrection lyfe he that beleueth in me though he were dead he shall lyue and who so euer lyueth and beleueth in me he shall neuer dye Also who so euer kepeth my word shal neuer se deth I prai you is it possible to speke more playnly thē thys And shuld a christē man desyre more stronger testimonies to settle hys conscience wyth Peraduenture some man wyll obiecte that thys is not true but onelye of faythfull men I graunte that and for my parte it sufficeth me to instructe the chyldrē of God what shall be theyr condition after death Howe be it hereafter wyl I speake of the reprobate But here we se what Iesus Christe doth promise vnto vs if we be his That in the middell of death our spirituall lyfe shall not be interrupted But that more is saint Paul declareth that it is euen then that it begynneth to be in hys moste strength As our outwarde man sayeth he is corrupted so is the inwarde man renued from daye to daye By these wordes he declareth that as thys present lyfe doeth declyne and become corruptible so the lyfe of the soule increaceth and is fortified more and more Therfore it is contrary to this sentence to esteme that the soule is quēched whē the corporal lyfe taketh end I wyll yet deduce this argumente further We must daylye encrease and profite in the Lorde auauncynge oure soules alwayes to approche vnto hym as if we stepped thys daye one pace and to morowe an other Or as if we dyd ascende by steppes Nowe is it sayed for thys presente tyme that we do walke in the bryghtnesse of hys face Also that hys spirite doeth beare vs recorde that we be hys chyldren If it so be that in death we do lese thys bryghtnes and confidence whyche the holy Gost geueth vnto vs howe shall we then aduaunce oure selues Lykewyse Saynte Paule sayeth that thought we haue oure conuersation in thys worlde yet is our habitation in heauen Let vs se if death maye dryue vs out of the kyngedome of God wherein we had oure abydyng before thorowe hope It is true that thys mortall bodye is to vs as a pryson to thruste downe oure soule so lowe as captiue to earthly thynges ☞ Therefore is it mete that when she is gone forth of suche a seruitude into libertye that she be more disposed to contēplate God more familiarly And when she is lyghtened of suche a burthen that she be more chereful to lifte hyr selfe vp vnto God It is therfore to greate a beastelynes to laye theym downe softe as do the Anabaptistes to make them slepe vnto the day of the resurrection Howbeit theyr erroure is yet better conuinced by that the scripture doeth declare touchynge our regeneration For when it pleaseth God to call vs into the participation of hys grace he sayth that he maketh vs newe creatures How is that In that by the vertue of hys worde and of hys spirite he mortifyeth the corruption of oure nature makynge vs to be borne agayne to liue in hys kyngdome Let vs nowe heart what is the operation of the one and the other in vs. Saynt Paule goynge aboute to conforte vs sayeth that though the bodye he deade bycause of synne yet the spirite of the Lorde Iesus dwellinge in vs is lyfe bicause of reghtuousnes I knowe that thys lyfe is neuer perfitte whylse we are in thys world but seyng that the spirit of God is a sparke of lyfe whyche is geuen vnto vs to quicken vs more and more tyll we come vnto perfection it foloweth that oure lyfe can neuer be quenched ☞ As touchynge the worde Saynte Peter speaketh yet more clearlye sayinge that it is a sede of immortalitye yea an incorruptible sede whyche God hathe put into vs to exempte vs from that condition wherein we be by nature whyche is as Esaias sayeth that all fleshe is haye and all the glory of mā is as the floure of the grasse bycause that when the spirite of God doth blowe on mā he is by and by wythered and dryed and falleth wholy downe Nowe after that the Prophete had thus spoken of vs he added by and by the contrarye that the worde of God abideth for euer Saynte Peter doeth aledge thys place and sheweth that thys eternitie of the worde of God is shewed in vs bycause that by the same we are borne agayne hauinge it in our soules for an incorruptible seede the whyche neuer rolleth nor withereth What is it that maye be replyed agaynste thys whyche shall not be thynges apparant and already resolued for we beinge regenerate by the grace of God are broughte into hys kyngedome to lyue in cleauynge to hym wythout ende To resolue thys matter there is nothinge more mete not more certayne then to consider what coniunctiō vnitie we haue with our Sauioure Iesus Fyrste we knowe that in Baptisme we be entexed into hys bodye to be verily hys membres and to fele in vs such an effect of hys vertue as the braunches of a tre do of theyr rote For we are so vnited vnto hym that we are made one self substaūce And we nede not aledge any other probatiō then that whyche he hathe spoken wyth hys owne mouth As I lyue sayeth he so shall you lyue Now we knowe that the lyfe of Iesus Christe is not temporall nor yet by interposition of tyme. Therefore if we lyue as he liueth it foloweth that it muste be wythout ende For it was necessarye that he shoulde dye wyth vs. And thys is it that he spake before He that eateth my flesh drinketh my bloud he dwelleth in me I in hym If Iesus Christ dwel in vs it foloweth that forthwith lyfe dwelleth in vs accordyng to the which he spake before as the father hathe lyfe in hym selfe so hath he geuē vnto his son to haue life in him selfe It is easy to se that the Anabaptistes neuer tasted howe wee be ioyned to oure Lorde
Iesus For the one principle is suffitiente to ouerthrowe their false pernitious opinioÌ„ touchinge this fantastical slepe whyche they do attribute vnto the soules For we se the deductioÌ„ which s Paul hath made to the contrarye where he sayeth that we be already citizyns of heauen beynge set in heauenly places wyth the Lorde Iesus Therefore let vs holde vs fast by that whych Saynte Paule hath sayed that we be dead touchyng the world and that our lyfe is hyd with Christ in God Nowe by thys he signifieth that whiche in an other place he sayeth I lyue no more but Christe lyueth in me Let vs hold I say thys resolution that we hauyng one inseperable coniunction wyth oure Lorde Iesus Christe be partakers of the lyfe whyche is permanent in hym And let vs haue in remeÌ„braunce that he beynge raysed vp dieth no more and that death hath no more power ouer hym not onely touchyng hys person but also touchynge hys membres ¶ It is true that there is thys difference that in hym death is wholly vanquyshed in vs onelye in parte Notwythstandynge so muche is she vanquyshed in vs that she caÌ„ neuer exercyse hyr power And thus while we abyde the accomplyshment of our redeÌ„ption let vs not doubt but that the same beginnynge whyche is in our soules shall continue euer Hitherto haue we proued by sufficieÌ„t testimonies howe the soules beynge seperated from the bodyes do notwythstandynge lyue in God and haue reproued the errour of the Anabaptistes whyche woulde make vs beleue that they do slepe beynge dead wythout anye fealynge Nowe to satisfye the requeste of all men as muche as in vs is there resteth that we do brieflye shewe what we oughte to thynke touchynge the estate and condition where they be And fyrst I protest that I wyl speke therof more soberly then many woulde For I knowe what curiositie there is in manye whyche woulde that a man shoulde describe it vnto them vnto the vttermoste euen vnto the chambers and cabyns where the soules be abydynge the daye of iudgement They whych woulde be fed with suche fables shall be deceyued if they seke theym at me For I had leuer kepe my selfe to the simplicitie of the scripture to shewe that which is expediente to knowe then to wander abrode in the ayre to appeare subtyle Nowe the Lorde forseynge that it was not needful for vs to haue a more ample vnderstandyng of this matter was content to teach vs simplye that when our soules be departed from theyr bodyes they do notwythstandyng lyue in hym abyding the accomplishment of their beatitude and glory in the daye of the iudgment as shall be hereafter shewed Let vs abyde therefore by thys and whatsoeuer declaration we shal make let vs not passe this measure as touchynge thys sentence But to procede more plainely let vs begin at the distinction which is betwene the soules of the fayethfull and the soules of the reproued WheÌ„ the Apostle sayd in the epistle vnto the Hebrues that vnto theÌ„ which had cast of Iesus Christe had wyllingly turned froÌ„ hym after they had knowne the trueth there remayneth nothynge but a lokyng for of terrible Iudgement it is manifest that he speaketh not onely for thys presente lyfe but had a greater respecte vnto the lyfe to come For the wycked do not alwayes in thys worlde conceyue the Iudgement of God to be astonished and to haue horroâ— but when deathe commeth they can not escape but they shal be holden faste wyth thys feare and astonishemente knowynge the vengeaunce whych is ordeyned for them And thys is also testified by Saynte Peter and S Iude where they saye that God hath not spared hys owne Aungels whyche fell from theyr originall but hath caste them into darcke prysons kepyng them shutte vp to preserue them vnto the greate day In declarynge vnto vs the condition of the deuylles they shewe vnto vs lykwyse what is the condition of the wycked For it is one selfe reason Thus we se that the soule of an infidele beynge departed frome the bodye is as a malefactoure whyche hathe alreadye receyued the sentence of condempnation and obydeth the houre that he shoulde be ledde forthe to the gallowes to be put in execution It is true that also durynge thys presente lyfe the wycked are sometyme tormented with manye remorses of theyr conscience and the Iudgemente of God doeth persecute theym but for as muche as they do make theym selues droncke wyth vayne cogitacions as thoughe they myghte flee and escape it they are not altogyther Goddes prysoners but are as vagabondes fleynge the presence of the Iudge After deathe it is not so For God holdeth them as in chaynes in such wyse that they se well what punyshemente is prepared for theÌ„ oute of whyche there is no waye to escape Therefore they be in extreme angwyshe abydynge the execution of theyr iudgment It is not in vs to determine the place wher they be and we nede not to care for it ☞ And on the other syde we maye not Imagyne that the Soules be lyke vnto the bodyes that muste haue a certayne space for a place Lette it suffyce vs to knowe that they be in hell as it is sayed of the wicked riche man that is to saye in tormente and as it were in fyre bycause they fele theim selues caste out frome God and do abyde yet a further reuelation of hys greate wrath ☞ By thys it is easye to conclude what is the estate of the faythfull soules Whylse we be in thys worlde it is true that oure consciences haue ioy and reste in God but bicause they are continuallye agitate wyth dyuersse temptatyons thys reste is vnquyeted wyth many cares ☞ More ouer bycause oure healthe consisteth in hope it is hydde to vs in such wiâ—e that we do not walke in visyon as sayeth Sayncte Paule but after deathe bycause all oure fyghte is ended and that oure enemyes canne assaulte vs no more we are as in a place of greater suretye Moreouer we do no more kepe then as we do nowe that is to say aboue against hope but we do abide the felicity which we do fele se in part It is certaine that after this maner the soule of Lazarus receyued Ioye and consolacion and that in the middell of the miseries of this worlde he was all hys lyfe long comforted in God But the Lorde doeth specifye a certayne ioye whiche the fayethful soule hath after death in seynge her selfe deliuered from all fragilitie â–ª from diffidence from all euell concupiscences and from all daungers of temtacions whyche do dayelye happen vnto vs. Also in hauyng more cleare and certayne knoweledge of her beatitude and immortal glorye So whan we woulde wyth one word expresse the condition of the fayethfull soules after death we maye saye that they be at reste not that they be in perfete beatitude or glorye but bycause they be countented wyth the ioye and consolatioÌ„ whych God geueth to them whilest they do
dronkerde after he hath wel belched doeth degorge the vyllaine broth whiche charged hys stomake euen so these wycked men after they haue detracted thys holye estate whiche the Lorde hath so muche honored finallye wyth full throte they do spewe out excedynge deformed blasphemies The gouernaunce saye they of the Magistrates is after the fleshe and that of Christen men is after the spirite Me thinketh nowe that I do here the paynted pope blasphemynge agaynste holye mariage For he vseth these tearmes But thys is nothyng coÌ„pared to that whiche foloweth The habitacion of Magistrates saye they is permanent in this world but the habitacion of the Christians is in heauen And such like I beseche you by the name of God all fayeth ful men and I admonishe you wel to consider those thynges whyche Sayncte Peter and Sayncte Iude haue wrytten of certayn corrupters whyche in their tyme peruerted the fayeth of the simple and by ther wordes I praye you make comparison wyth those thynges whiche I wyl recite of the Anabapstes In thys thinge I wyl say nothinge but that whiche euerye man shall perceiue to be true that is that the one secte differeth nothing from the other in this thynge But because euery man hath not the bokes at hand I wyll here set the places together The fyrst sayeth thus they shal be presumtuous and stobborne dispraysaynge them that are in authoritye and they haue no sham to blaspheme agaynst all dignitie lyke vnto brute beastes dispraysynge those thynges whiche they knowe not And Sainct Iude sayeth they shal reiect the signeuries and blaspheme against the dignites Nowe Michel the archangell pledynge agaynst the diuell for the bodye of Moyses durst not geue raylinge sentence against him but sayd the Lorde rebuke the Sathan But these speake euyll of those thynges whyche they knowe not and those thynges whiche they knowe naturallye as brute beastes in those thynges they do corrupte them selues These be the wordes of Apostles whyche be so truelye verified vppon our Anabaptistes that it myght well apere that they were expresselye spoken of them In that they saye that the habitation of princes is permanente in the worlde howe often tymes doeth Dauyd proue them lyers where he protesteth that hys meditacion was holye to tend and aspire vnto spiritual lyfe It is verye certayne that the other good kynges haue done likewis God coÌ„maunded Daniel to exersice his office of earthly gouernauÌ„ce in the kinges court of perâ—e till giuing attendaunce ouer those thynges whyche were reueled vnto him and fynallye the daye of the rsurrection And Moises the prince of prophetes ceased not to haue hys conuersatioÌ„ in heaueÌ„ by hope desire thoughe here beneth he had the ciuile gouernauÌ„ce of the people I wyl therefore laye before the Anabaptistes Moyses Dauid Ezechias Iosias Ioseph Daniell all the kynges and Iudges of Israell to se howe they can mayntaine their cause to know whether they were banyshed the kingdome of god bicause thei had the office of the swerd in thys world In that they say be that al prynces cares of this world Esaias reproueth theym where he promiseth that the earthly kynges shall serue to mayntayne the heauenly and spiritual kyngdome of Christe Euen so saynte Paule in exhortynge that prayers shoulde be made for all such as be in estate of preheminence that we may lyue a peaceable lyfe vnder them in the feare of God and holye lyfe doeth declare that the pryncypall ende of Magistrates is not to kepe theyr subiectes in peace after the fleshe but rather to procure that God be serued and honoured in theyr contrye and that euery man leade a good and honest lyfe Therfore in thys poynte we se howe false and peruerse the allegations of the Anabaptistes be to condempne the vocation of the Magistrates whyche God hath so well approued Furthermore we se howe the deuyl speaketh by theyr mouthes to thend to turne awaye the Prynces and to hynder them to do theyr dutye For in stede to exhorte theym to indeuer theym selues and take payne that the name of God myght be exalted and that he myghte raygne ouer theym in suche wyse that they shall be but as hys vessels and officers come these and woulde make theym beleue that thys appertayneth nothynge vnto them and that they shoulde in no wyse meddle or busye them selues wyth the honour of God I wyl saye but two wordes touching the ende whereunto they pretende that in it they do shewe theÌ„ selues the enemies of god and of mankinde For it is to make warre agaynste God to be in wyll to brynge oute of reputation that whych he hath honoured to be in wyll to throwe downe that whyche he hath exalted And a man can not better go about the destructioÌ„ of the world and it were introduce a theuery ouer all then so laboure to abolyshe the cyuyl gouernaunce or power of the swerd whych is in dede thrust downe if it be not lawefull for a christian manne to exercyse it ¶ The seueÌ„th Article of Swerynge WE be this farre agreed touchynge an oth that it is a confirmation whiche oughte to be done onely in the name of God and in truth not in liyng after the commaundemente of lawe but to chistian men all other are forboden by the Lorde Iesus Christe ☞ The confutation At the fyrste shewe it appeareth that there is no euyll in thys Article We se at this day the worlde sore geuen to othes there is no good herte whyche is not greaued to se the name of God thus coÌ„temned by whych it is brought to passe that euerye othe what so euer it be is become odious More ouer ther is a certayne apparaunce in these wordes of our sauioure Iesus whyche they do alledge that all othes in general are forbydden and it appeareth true if a man do not take good hede vnto the censes But touching the firste parte it is true that such an enorme and disprayse worthye dissolution and licence as is nowe adayes in the worlde in the matter of othes ought excedyngely to displease vs. And it were muche better not to swere at all then so vaynelye to swere for euerye cause or rather wythoute cause Notwithstandynge we must note this that the meane to repreheÌ„d correct an abuse is not to mingle coÌ„fouÌ„d it with the good vse to coÌ„demne indiffereÌ„tly the one and the other togither Ther is now adaies an excessiue pompe and superfluitie amoÌ„ge many in eatyng and drynking chiefly in theyr bankets dâ—onkeÌ„nes which is a villayne dishoneste vice doeth nowe a dayes raygne in manye people If a man for to reproue these abuses would wholly condemne the vse of wyne and all good meates should it not be a blasphemyng of god so to vituperate and reproue the good creatures whych he hath destined to our vse Asmuch or more is it of an othe The Lorde hath ordeyned it to confirme and ratifie the truth when there is nede thereof Suche a maner of swerynge turneth is hys
Christ he maketh no difference but synit foloweth that in all the rest he is lyke vnto vs thys vnderstanded that in that place he speaketh namelye of the humayne nature In these places we do not onely se how the Lorde Iesus is verily our brother in vnitie of one selfe nature but also the profit whiche we haue thereby of the whyche they do spoyle and depryue vs whyche do attribute vnto hym I can not tell what heauenly body whych hath nothyng cōmune with ours In lyke maner all the disputation whych Saynte Paule maketh to the Corynthyans to proue oure vniuersall resurrection in the resurrection of Iesus Christe can not stande if he haue not a nature commune wyth vs. Seynge Christe is risen sayeth he wee shall ryse agayne and if we shall not ryse agayne then is Christe not risen agayne It were easye to replye agaynste thys if it myght be aledged that Iesus Christ broughte an heauenlye bodye wyth hym into hys mothers wombe For that were no maruayle that a substaunce whyche came frome heauen was exempted from corruption And so shoulde it not followe of that that oure bodyes whyche are earthlye and haue in them nothynge but corrupte mattier shoulde aryse agayne ◠Therefore that all suche deductions maye be fyrme and sure it is necessarye that oure Sauioure Iesus Christe be pertaker wyth vs in one selfe nature For therein lyeth the whole hope that we maye haue of the resurrection that thys corruptible fleshe whyche we now beare is already raysed vp in Iesus Christ hath taken possession of heauen and is there immortal By this meanes I saye we haue a good earnest surety for to certifie vs and otherwise not In an other place the same apostle going aboute to shewe howe that the Lorde Iesus is our mediatoure sayeth expreslye that he is man bycause he knewe well that we coulde neuer be induced to draw our selues toward hym vnlesse we hadde fyrste thys perswasiō that he is oure neyghboure and that he pertayneth vnto vs. Therefore in thys thinge lyeth and resteth oure confidence to make vs to truste in Iesus Christe and to seke hym for oure meadiatour bycause he is ioyned vnto vs doeth perticipate wyth vs in one selfe nature And that is it which Esaias meaneth wher he sayeth that he was made Emanuell that is to saye God with vs. For that can not be wythout true similitude and vniō of nature Vnto thys purpose ther be yet other peremtory reasons the whych thoughe they be not expressed in holy scripture yet be they neuertheles true For as muche as they be grounded in the same For that it was necessary that he whych shuld be our mediator should be verye God verye mā it appeareth in the office of a mediatour whyche is to reconcile menne to God and to put away the mortall enmitie whyche was before Nowe was there no hope that thys shoulde be done excepte that the maiestye of God dyd discende vnto vs ioynynge hym selfe with the infirmitie of our nature Likewyse the office of a mediatour was to make vs the chyldren of God and inheritours of hys kyngedome wher as we were the heyres of death and damnation Thys is therfore the earneste to confyrme our cōfidence that we be the chyldrē of god for as muche as the naturall sonne of God hath taken a bodye of oure bodye and fleshe of oure flesh to be made one wyth vs. More ouer it was necessary to our redēptiō that the disobediēce which was cōmitted in our nature shold be repared again in the sam nature Therefore the Lorde Iesus came a very mā presentynge hym selfe as in the person of Adam of whom he also toke the name that he myght paye the payne of syn in that fleshe in the which it was committed Therfore they which do spoile Iesus Christ of hys humayne nature do not onely muche obscure hys goodnesse but they do vs also greate wronge in destroyinge the true obiect whych we haue to haue right ful affiaunce in hym And lest it should apere that I do dissimule any thynge of that whyche myghte serue for that purpose I wyll brynge forthe all those places whyche seme to geue any colour to theyr phantasye Saynte Paule in a certen place saith that Iesus Christ made him selfe of no reputatiō takyng the forme of a seruaunt beinge made lyke to men and in apparaunce of no reputation takynge the forme of a seruaunte beynge made lyke to men and in apparaunce shewed hym selfe a man Out of thys Marcion doeth conclude that hys bodye was a fantasye The Anabaptistes at thys daye conclude oute of thys place that hys bodye was not suche as ours is The answeare to thys is verye easye For Saynte Paule doeth not speake of the substaunce of Christes bodye but doeth onelye shewe that thoughe it so be that he myghte shewe hym selfe in his gloryouse maiestie as God yet he behaued hym selfe as a symple man in all mekenes He exhorteth the Philyppians to humilitie To do thys he bryngeth Christ for exemple saynge that he was in the forme that is to saye in the glorye of God and that notwythstandynge he made hym selfe of no reputation He addeth afterwarde that he shewed hym selfe in the forme of manne and that he behaued hym selfe as man What other thing do these worde signifie but that vnder the vaile of hys fleshe in whyche he appeared little contemptible he hyd the glory of hys diuinitie in suche wyse that ther appeared in him but the trayle condition which he outwardlye shewed Thus as touchynge the solution of thys place ther is no difficultye But ther is an other the whyche semeth to haue a litle more of apparaūce It is in the .xv. Chapter of the fyrste Epistle to the Corinthyans wher saynt Paule sayeth that the fyrste Adam was earthly made of the earth the seconde is heauenlye beynge come from heauen Out of thys the Anabaptistes after the example of theyr predecessors the Maniches do cōclude that Iesus Christ had an heauenly bodye and not formed nor created of humayne seede that is to saye of the substaunce of hys mother the virgyn The solution of thys argumente is easye if we beholde S. Paules purpose and do cōtinue and knyt one sentence wyth an other and not cutte of and snatche one worde to the deprauation of the whole sence Saynte Paule there goynge aboute to proue whence commeth deathe and whence commeth resurrection frome death That is to say the fyrst of Adam the seconde of Iesus Christe among other thynges sayd that Adā was made a lyuing soule Iesus Christ a quickenynge spirite Nowe by thys he intended not to denye that Iesus Christe had a soule lyke vnto ours but he doeth signifye that he had a greater thynge that is to saye hys spirite whyche is not onely lyuynge but hath in hym selfe the vertue to quyckē Then he addeth further that the fyrst Adam was earthly for as muche as he was of the earth and that Iesus Christe is heauenlye
beyng come from heauen ¶ There is no doubte but that thys place oughte to be vnderstande as the other of the qualitie of Iesus Christe and not of the substaunce I meane of that vertue supernaturall and diuine which he hath frō heauen as the sonne of God and not of the earth as a mortall manne And in dede as we haue said the strēgth of the argument whyche saynte Paule maketh ther to confyrme vs in the hope of the resurrection were nothynge if Iesus Christe had an other substaunce of bodye then we They aledge further that it was conceyued of the holy Goste But this vertue of the holy Goste is not to exclude the substaunce of hys mother It is true that there was no cōiunction of man and woman to beget hym after the naturall course of other men But that is no impedimente to the merueylouse operation of the holy Goste by which he was formed of the substaunce of hys mother that he myght be the very sede of Abraham and fruite of the wombe of Dauid as the same holy Gooste had longe tyme before named hym I knowe theyr answere to this is that this inconuenience shold folow that foras much as the whole sede of manne is a cursed and corrupted so shoulde the Lorde Iesus discend of corruption But I answer that this miraculos conception taketh awaye that difficultie Fo◠the workynge of the holy Gost was to that ende to sanctifie hym frome the begynnynge and in sanctifiynge to preserue hym from all spottes of mās fylthynes For thys cause S Paule sayed that he toke the similitude of synfull fleshe to cōdemne sinne in the fleshe For in takynge oure fleshe he toke not the synne for as muche as the vertue of the holye Goste dyd seperate from the condition o the other They haue also a folyshe and fantasticall consideration that they thinke that it sholde be a dishonorynge to Iesus Christe to make hym so lowe that he shoulde be of lyke nature to vs and therefore they thynke that it appertayneth better to hys dignitie to attribute vnto hym an heauenly bodye I answere that it is greate folye to esteme that the glory af Christe is any thynge lessened or that it doeth anye thinge derogate to hys dignitie to saye that he humilied yea made hym selfe of no reputation for our redemption and saluation There is muche more sayed of hym in the xxii psalme that he is a worme and no man the opprobrye and abiection of the people Lykewyse that whyche Esayas sayeth is muche more that he was estemed as one of no valure rekened as a lipper coūted amōg the numbre of euyll doers But can a manne saye more then Saynte Paule hathe sayed That is that he was accursed and made an execration for vs if thys diminyshe hys honoure then muste we be ashamed to confesse that he was crucified for vs. For thys word crucifiyng is a more ignominios word then at thys day is the gallowes ☞ Therefore lette vs not deceyue our selues wyth these folyshe imaginations thynkynge to honoure Iesus Christe after oure fantasy or else to be in feare that we shal dishonoure hym in knowledgyng that he was made lyttle for our sakes as touchynge hys humayne natures Euen as wythout all begynnynge he was God of one selfe glory with hys father euē so doth he cōtinue styl wythout anye diminution In that he hath taken vpon hym oure fleshe and in the same was humbled he hath geuen a notable testimony of hys infinite goodnes and of hys incomprehensible loue whych he hath vnto vs So farre is it of that thys shoulde anye thynge derogate to his highnes that it is the principal matter that we haue to magnify praise hym for For a conclusion if we wyll trulye confesse the Lorde Iesus to be our sauiour let vs confesse accordynge to the exhortation of saynte Iohn that he is come in the fleshe to vnit vs to God his father by meanes of the obedience whyche he gaue vnto hym in our humanitie as in oure persons He that maketh not thys confession is Antichriste and we ought to abhorre hym ¶ The second Article IT is tyme that I do come vnto the secōd Article of the which I promised to treat That is that the Anabaptistes communely all do hold opinion that the soules beyng departed from the bodye do no more lyue vntyll the day of the resurrectiō Howbe it they do somewhat differ amonge them selues For some of theym do thinke that the soule is not a substaūce or a creature hauīge an essensiall beynge but that it is onely the vertue that mā hath to breathe to moue and to do other actions of lyfe whylse he is yet a lyue The other do confesse that the soule is an essensiall creature and yet neuertheles do Imagyn that the soules of theym that be deade do slepe wythout any sence or vnderderstandynge vntyl the daye of iudgemente Therefore if we shall thorowlye confute the Anabaptistes we muste fyrste shewe that the soules haue an essensial being of theyr own Secondelye that after deathe they do felt and knowe theyr condition and estate but before we go any further in thys matter we muste note that thys worde Soule is diuerslye taken in the scripture Fyrste for the lyfe as where it is fayed in Iob I beare my soule in my handes Also in saynt Mathewe is not the soule more then the meate and in infinite other places Sometyme it is taken for the wyll or the desyre as where it is sayed in Samuel that the soule of Ionathas was knytte to the soule of Dauid And in the Actes wher it is sayd the multitude of beleuers had one hert one soule Somtime it is takē for the whole man as wher it is sayd that there descended into Egypt wyth Iacob three score and fyf tene soules Also wher the Prophet pronoūceth that the soule which synneth shal dye Also for breathinge or blowynge as in Samuell where Saull sayeth I am ouercome wyth angwyshe thoughe all my Soule be yet in me Lykewyse when Eliseus sayed that the soule of the chyld dyd returne into hys bowels Fynallye when it is ioyned wyth thys worde spirite it signifieth an affection as when Esaias sayed my soule desyereth the in the night and I watch vnto the in my spirite Also saynte Paule prayeth God to kepe the Thessalonians vndefyled in bodye and in spirite and in soule Lykewyse thys word spirit is diuersly takē of whych I nede not now make long declaration but onely thys that we know that it is often tymes taken for the soule as it shall euidently appeare in those places whiche hereafter shall be alledged Thys beynge noted let vs se whether the soule of man haue an essensuall beyng of hir owne whiche is geuen to hyr of God And let vs beginne at the creation of man which wyll helpe muche to thys marter Touching Beastes and other lyuynge creatures God doeth commaunde them to be made symplye When he commeth to the
makynge of man be entreth into consultation sayinge Let vs make mā to our Image and lykenes Nowe where shall we fynde thys Image of God excepte there be a spirituall essence in man in whyche it is imprynted For the bodye is not that thynge wherein the Image of God is residente It is true that Moyses by and by addeth that manne was made a lyuynge soule whyche thing he doeth saye also of Beastes But to declare a speciall excellencye he saith That God hath inspired the vertue of lyfe in the bodye whyche he made of the earth Therefore thoughe the soule of man haue certayne qualities cōmune wyth those of beastes yet for as much as she beareth the Image lykenes of God she is of condition differente from the other And for as much also as she hath hyr beginnyng apart she is of an other preheminence and thys is it that Solomon meaneth where he sayeth that in deathe the bodye returneth vnto the earth whence it was taken and the soule returneth to God whych gaue it And therfore it is sayd in the boke of Sapience That man is immortall in that he is created to the Image of God It is no autētyke boke of the scripture but yet is there no inconuenience that wee vse the testimonye thereof as we maye do of an aunciente doctoure how be it thys onely reason oughte to suffice vs that the same image of God whiche was set in man can not be but in a spirit immortall if we marke well what it doeth containe after saint Paules exposition that is that we do resemble God in ryghtuousenes and true holines Thys muche is sayed touchynge the creation ☞ Nowe are there manye places in holye scripture whyche are muche more euidente as where Sainte Peter sayeth that the rewarde of oure fayth is the saluation of our soules Also where he sayeth that the fayethfull do purifie theyr soules Agayne that the desyres of the fleshe do fyghte agaynste the soule Also where he calleth Christe the Byshop of oure soules For these sentences can not consiste excepte there be soules whyche be saued and whych be assaulted by euil cōcupiscences whyche be purified from their spottes and gouerned by Iesus Christ their byshop Accordynge to thys it is sayed in the hystorye of Iob that men do dwel in earthē housses whych maner of speakyng S. Peter vseth where he sayeth that he wyll admonyshe the fayethfull as longe as he shall dwell in hys earthlye tabernacle If it were not that the pryncipall parte of manne dyd dwell in the bodye as in a tabernacle thys shoulde be spoken wythout reason The Apostle also in his Epistle to the Hebrues declareth as muche or more expreslye the same thynge where he sayeth that oure fathers whych begat vs in thys worlde are fathers of oure fleshe but God onelye is father of our spirites I praye you how shal we vnderstande these wordes if the soule be not an essensiall thynge and a lyttle after speakynge of the citezyns of heauen he sayeth that they be the Aungels and spirites of Iuste men Woulde we haue a more cleare proste then this Also I se not howe we shal expounde the exhortation whyche S. Paule maketh vnto vs that we shold purge vs frō all fylthynes of the fleshe and the spirite except we take this word spirit for an essential soule For as the bodye is a subiecte whych receyueth pollutiō so muste it needes be that the soule on hyr behalfe be a creature which may be polluted sanctified ☞ There is a lyke reason in that where he sayth in an other place that the spirite of god beareth wytnes to our spirites that we be the chyldren of God Howbeit if we dyd hold that principle whiche oughte to be certain amongest vs christen mē we should not nede to enter into disputatiō of this matter that is to say whether the soule be an essensiall substaunce or no seynge that thys was the errour of the Saduces whyche expreslye is reproued in the scripture For in the .xxiii. of the Actes it is saied that saint Paule goynge about to excuse hym selfe doeth protest that he was persecuted bicause he did not approue the sect of the Saduces And Saynte Luke declaryng what this secte was sayeth that the Saduces do not beleue the resurrection nor that there be any Aungels or anye spirites or soules What wyl we haue more then thys S Paule confesseth that he is a Pharisee in hys Articles Now is it playne that the Phariseis do confesse as sayeth Saynte Luke that the soules be verye essensiall creatures ☞ Therefore lette the Anabaptistes take the quarell of the Saduces theyr predecessours and defende it agaynst saynte Paule And when they haue wonne theyr cause agaynste hym then shall we se what we canne saye vnto them In the meane whyle we folowynge the whole doctryne of God wyll holde for certayne that manne is composed and conlifteth of two partes that is to say of bodye and soule It is now tyme to come vnto the .ii. point that is what is the estate of the soules after the separatiō frō their bodies The Anabaptistes do thinke that they be a slepe like dead We saye they haue lyfe and felynge and that it so is we haue the testimony of Iesus Christe where he exhorteth his disciples not to feare them whyche do kyll the bodye and haue no power to kyll the soule but to feare hym whyche after he hathe kylled the bodye can caste the soule into hell fyre if the soule were nothynge or that shee were as kylled when she is separate frome the bodye then were it not true that tyrauntes and persecutours haue no power ouer hyr Thus hath God shewed greate mercy vnto vs in that he hathe not made oure soules subiecte vnto these hangmen whyche wolde do worsse and more cruellye then all the persecutours of the worlde whyche is woulde murther oure soules wyth oure bodies But let vs heare theyr propre cauelation It is true saye they that the Soule dyeth for the tyme but she doeth not vtterly perish for as muche as shee shall ryse agayne ☞ I aske them what doeth the body For if the soule doeth not dye alonely bycause of the hope whyche she hathe bycause of the resurrection the same reason may be made for the bodye that he doeth not peryshe nother Nowe the Lorde Iesus doeth notably decerne betwene the one and the other sayinge that the body is staine and not the soule In thys maner spake Iesus Christe when he sayed vnto the Iewes destroye thys temple and I wyll reedifye it in thre dayes Saynte Iohn added that he spake of the temple of hys body thus he reserued the soule a parte signifiynge that he coulde not be distroyed and in dede when he dyed he commended hir vnto God hys father And saynte Stephan after hys ensample Lorde Iesus sayed he receyue my spirite Thys oughte we therefore to thynke that God is protectour of our soules to preserue them from