Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	bring_v	great_a	4,107	5	2.7376	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06508	A frutefull and godly exposition and declaracion of the kyngdom of Christ and of the christen lybertye, made vpo[n] the wordes of the prophete Jeremye in the xxij. chapter, with an exposycyon of the viij. Psalme, intreatyng of the same matter, by the famous clerke Doctor Martyn Luther, whereunto is annexed A godly sermon, of Doctor Urbanus Regius, vpon the ix. Chapyter of Mathewe of the woman that had an issew of blood & of the rulers daughter, newly translated oute of hyghe Almayne.; Epistel aus dem Propheten Jeremia. English	Luther, Martin, 1483-1546.; Rhegius, Urbanus, 1489-1541. Sermon upon the ix. chapter of Mathewe.; Lynne, Walter.	1548 (1548)	STC 16982; ESTC S103978	55,289	166

some time also his flesh body as a felowe worker that he myght declare by the selfe worke that also hys body hath vertue of quickeninge making linely for asmoch as it is in vnitie ioined togither to his diuine nature that mā beleuing might lerne that it was his ownproper body no other mās So he raised vp the doughter of iairus by his worde touchinge of her body frō death whiche warke was done of him whiche is God mā in one person for he called not againe the dead vnto life alwaies by his onely word but also by touchinge that he might declare trache that his body also might make lyuely quicken than for asmuche as the thinges whiche haue bene corrupted perished be restored renewed begonne a freshe how than should we not liue whiche do eate the flesh of Christe Ther is no doubte but he will bringe reforme them to perpetuall lyfe which be partakers of him for not onely thee soule must nedes ascende vnto a blessed lyfe by the holyghost but also this grosse eartly body must nedes be brought to a perpetuall lyfe by tastinge touching and by meate whichis conueniēt and agreat to his nature Hilarius speaketh almost after the same maner of the se thinges also vpon Matthew the. Mat. ix ix chapter And therfor the apostles call death a sleape teaching vs by this selfe thing that death is to be condemned not to be feared Luke saith in the .vij. of the actes Act. vij the Steuen sleaped whā he was stoned Paul i. Corin. xv nameth Christ the fyrst fruites of them whiche had sleaped i. Cor. xv he saith we all shall not sleape also he saith i. tes 4. brethrē I wil not that ye be ignoraunt of these which hath sleaped i. Tessa iiij Daniel xij that ye be not sory c. Also Dauiel hath spoken in the xij after this maner of corporal death for sosaith he many of them whiche sleape in the dust of the earth shal awake here he calleth the resurrection to come in the last day awakinge all these forsoth be very great consolation to all Christianes whan they be troubled with temtation of death Now let vs heare wherfor scripture compareth our death to natural sleape fyrst whosoeuer sleapeth naturally he resteth from those thoughtes and laboures which he suffereth that watche● and he reneweth his strēghtes by that rest whan he waketh he is not so wery as he was before he did take the sleape but quicke of spirite and witte freshe stronger his strēghtes being renewed and more dilygent and spedy to take laboures So also our death is a rest frō all care heuinesse thoughtes and laboures of this lyfe a litle whyle enduring miserable most punished and most full of aduersitie our body onely resteth in the groūde it shal returne againe in the last day renewed swifte well fortifyed whole mery stronge endewed with most prosperouse and perpetuall health i. Cor. xv as Paule teacheth vs. i. Corin. xv The body is sowen in corruption reproche feblenesse is a beastly body but it riseth again without corruption in glory in power a spirituall body whiche is so pure so subtile is preseued so merualousely of God him self that it hath nede of no meate drinke or sleape that it is subiecte to no corporal feblenesses miseries as it was in this lyfe whā it was yet constrained to take meate to drinke to sleape to digest to suffre colde heate hungre and suche other things Secondly whosoeuer lieng in his bed sleapeth and resteth naturally he may be raysed vp easely because his soule is in his body the man lineth Christ our God may cal againe so easely and much more easely deade men vnto lyfe whose soules be not deade nor may die Math. x. but be in the hāde of Christe Thyroly we go not to bedde that we may sleape cōtinually fastened alwaies in our bedde but that we may rest a fewe houres that our body may restore and renewe his strenghtes that after we being wakened frō sleape we may do our office and duetie that we may apply our studies workes of our office So whan we dye corporally our bodyes are not buried in to the earthe that they may lie hidde perpetually in it but they be buried that they may rest their a certain tyme in sure hope of resurrection that they may raise againe in the last day that they may lyue togither with the soule euerlastingly because death is vtterly ouercome by Christe and corporall death or sleape is conuerted and ordeined here to vs by him vnto a necessary and holsome medicine that is to say that synne and the body of synne may haue sometyme their end and that we may put awaye mortalitie by this corporall death afterwarde come furth immortall at the due tyme. But although Christ raiseth vp also so easely wicked men from corporall death as vs not withstandinge the death of deuout and godly men is called properly a sleape and deuout and Godly mē are said to sleape onely for whan the soule of a wicked or mesheuouse mā hath departed from the body than nether rest nor cōforting is their for his body was the most filthie stable swynes stye of the citie Augia yea of the deuyl which he builded by euill thoughtes desyres and workes without all rest and is afterward as a certaine abominable thīg cast vnto the earth tarieng that God may raise it vp to euerlastinge ponishement that it may be made a fyrebrande of hell which burneth alwaies and nut withstanding it may not make an ende of burninge nor be consumed In the meane season the soule is vexed and trubled with very great tormentes extreme inquietnes like as an euill doar worthy to be headed whiles he sytteth bounden in prison cage knowinge the a very sure rewarde or whele is at haude althongh that punishemēt is differred a few daies he feled it not yet in hys body notwithstādinge he is care full in minde aboue measure his harte thinketh no other thinge than gallowes wheles and his lyfe is no other thing than trēblinge terrour feare coming before the peine being at hāde a most cruell death Athanasins writinge of diuerse questions vseth this symilitude as Luke teacheth vs of the riche man lieng in tourmētes in the .xvi. chapter Luc. xv● and desyreth greatly at the least his tung to be refreshed of Lazarus not withstāding he coulde not receyue at the least a little droppe of water But Lazarus had consolation rest in the bosome of Abraham wher that blessed kepar tariethto gither with the sanctes vntil all the chosen be borne be called Heb. xi for they holy fathers as Paul saith in the xi chapter to the Hebrues receiued not the promise because God had prouided a certain better thīg for vs that they should not be made perfecte with out vs.

It is plainly a contrary thing betwene them and which haue not beleued to the gospel of Iesu christ the denout Godly men fyrst the bodies of the deuout and godly men be so holy reliques that the wicked misheuous mē be vnworthy to beholde with their eyes deuout godly men because their bodies be as Paule saith i. Cor. vi i. cor vi membres of Christ and tēples of the holi ghost which duelleth in deuout godly men And although they be buryed in the earth notwithstandinge they sleape now in sauing hope of resurrectiō of that clearnesse of whiche the sonne is in the firmamēt they shall come furth of the earth and shal be ioined to the blessed soules and shal be made fellowes of the celastyall and eternall life and ioy togither with the soules This is the most sure and blessed hope of the chosen and faithful Christianes i. Tes iiij as Paul teacheth i. Tes iiij If we beleue saith he that Iesu is deade and hath risen againe So also God shall bringe them whiche haue sleaped by Iesu with him so we shal be alwaies with him This most sure hope was somuch worth alwaies with deuout faithful Christianes that they did not caste away their bodies as som most vile and naughty carion as that gētile Philosopher diogenes but they honoured it as a welbeloued cōpanion and tellowe worker of their blessed soule and buried it honorably And as we see here that a great cōpany of mē was presēt before the house of this principal mā of the sinagoge that hys doughter beīg dead might be brought houorabely to the sepulture be buried For they had hearde learned of scriptures to haue a sure hope that it shuld be thereafter that that self body shuld reuiue raysed vp agayne in the owne tyme for the Iewes hath the promise the word of God that is to say the gospell of Iesu Christ whiche we haue whiche is the promyse of eternal lyfe ij tim i ij Tim. i. Paul calleth this hope in the xxviij of the Act. a hope of Israel Actu xxviij that is to say which al true Israelites or deuout Iewes loked for And therfore they called their church yardes or places appoyuted to the buriēg of the bodyes Bethhachaum that is to say the house of the liuing And so they knewe of the worde of god God to be God the is to say a sauiour deliuerer of Abraham Isaac Iacob and of theirs or theyr posterities sede whiche be the faithful Christian sonnes of these faith ful Christian Patriarches The greke church also calleth the court or that plase of sepulchres or tōbes cemiterium that is to say a place of sleapyng that they shuld not doubt that mē there buryed should sleape rest vnto the laste day onely in which they shal aryse agayne vnto euerlastynge lyfe But bechaunche some man wil say than why mock the Christ if thei knewe by the word of God that dead mē should aryse agayn I answer thei waxe not al true Israelites that is to say faithfull Chistianes there was yet much darkenesse ignoraunce with the chosē mē dyuine matters in which haue ben conuerted afterwarde I besech the at what poynt is the matters now in the churche Suppose ye that thei al be true Christianes which professe Christ by name and foloweth the bodies of dead men to be buried by cause of honour how many Epicuries and Saduceis how many stynkynge hogges myght thou fynde which knowe beleue little of these greatest matters chaffe is alwaies mixed to corne Of these we lerne that churchyardes and burienges of faithful Christianes shud be honoured and had in reuerende dreade for asmuch as we witnesse by this self thing a Christian hope of our resurrectiō in Christ Wherfor the men in our tymes be wycked and Saduceis whiche worshippe not fearfully the churcheyardes of Christianes and setteth nothinge by an honourable sepulture and handleth no other wyse the bones of Christianes nor setteth more by thē than thei ware the bones of brute beastes All faythful Christianes as wel among the Iewes as the gentiles worshipped alwayes fearefully sepultures as bothe the testamentes beareth witnesse Ye haue now what Christ meaneth here where he saith the whenche sleapeth And what he dothe whā he calleth her agayne vnto lyfe whiche miracle is writen for vs that we may renewe fortifie and preserue our faith of the resurrectïon of the body by it for this promyse is so great by whiche Christe promiseth to vs the resurrection of the body and euerlastyng lyfe after this lyfe that we can not vnderstande it by reason for it passeth al vnderstādyng reason and wysedome of the whole world Therfor oure faithful deliuerer Iesu Christ annexed hāgeth to a most sure most strōge seale to this hys promyse whā he calleth agayn deade mē vnto lyfe that we should not doubte of this promise but beleue stedfastly that as he hath called this doughter of the man in chief auctorite So also he shal rayse vp agayne in one momente vs all in the laste daye not vnto a mortal lyfe but vnto an euerlastyng lyfe for as Iohn sayth in the .v. Chapt. the houre shal come Iohn v in which all men that be in sepulchres shal heare his voyce they which haue done good shall come fourth vnto the resurrectiō of lyfe but they which haue done euil shall come fourth vnto resurrectiō of iudgemēt So also Chrisostome wont to apply these miracles drawe them to an Article of our faith of the mystery of the resurrection that we may fortifie by thēthe faith of that generall resurrection which shal be in the later commyng of christ And he cōmaūdeth vs to be of good hope and courage in the peril of death bycause that our death is no more a death but a sleap And he saith that not we but the deuill with his shoulde be sorowfull and carefull or complayue For he sayth that we go from thys temporal life by death vnto immortal lyfe and perpetual reste but that the deuyll with hys fall doune strayghte vnto eternall punyshmētes Therfor whan temptations inuade vs in these greatest articles that is to saye of resurrection and lyfe to come that they may ouerthrowe destroye oure faythe of the diuine promyse to vs than thys gospel such like where Christ hath called agayne the dead vnto lyfe and by whiche he promiseth a glorious resurrection vnto eternal lyfe is to be taken and layd hande on our fayth should be fortifyed and confirmed with these agaynste the fyery dartes of the deuyll And because as Augustine sayth in the C. iiij Psal our faythful God hath gyuen to vs holy scripture hys diuyne worde as a writynge or obligation of hys owne hand that it myght remayn with vs Therfor in al suche temptations in the articles of our faith we shal shewe forth anone the very propre obligation of God we shal beholde hys mercy veritie in it Yf Satan tēpteth vs putting voluptuous thoughtes vnto our hartes as yf god wold suffre vs to perysh by death as yf we shoulde remayn vnder the earth thā let vs take quickely his hand writtyng the holye guspel let vs see what God hath promyseth to vs what now he hath done gyuē shall gyue yet He hath promised surely to vs his only begottē sonne vnto a sauinur Nota bene He hath sent him in fulnesse of tyme. He hath sayd the shuld dye for vs the hath ben done He said that he should ryse agayn aseēd to the heauēs so it came to passe He sayd the he wolde send his holy ghost for ernest money of the celestial heritage the also was done He promysed the he wold publishe abrode the gospel throughout the hole world cal the gentiles to euerlastyng lyfe Hè dyd that also he promised that he wolde saue defend hys welbeloued people faithful christianes in the world among so many deuils impedimētes that they may perseuer abyde vnto the ende He did that also See thou his hand writing loke thou what he oweth moreouer He shal come vnto iudgement he shall rayse vp frō the sea earthe all dead mē frō Adā vnto the last mā he shal leade good mē vnto his king dō he shal thruste doune euil mē to the helles vnto euer lasting tourmētes Thā he hath accomplyshed al thynges which he promised to vs in the obligation of his hand writtinge Therfor for as muche as the most true god celestial father hath accomplished paied al thiges with so faithful executiō of his promise as we knowe confesse thā wherfor shoulde we doubte of the rest the is of that resurrection of the blessyng to come O vnthankefull man Thou readest the dette thou feast what is payed wherfor doubtest thou but also he will performe pay the reste By what faythful execution of promyse he hath payed those thinges which we haue receyued now by thesame faithful executiō of promyse he wil pay those thynges which rest remayne he shal rayse vs vp agayne he wil trāsfigure our bodyes which be now vyle that he may make thē lyke to hys gloriouse body in effect or vertue by which it may also make subiect to it self al thynges Phil. iij. Phil. iij These be sayd of this gospel Christ our Lord God vouchesafe to fortifye our faith that we neuer doubte of the moste sure veritie of hys promyse AMEN FINIS ❧ Seke peace and ensue it Psalm xxxiij i. Pet. iij. W L ❧ Imprinted for Gwalter Lynne dwellyng vpon Somers kaye by Byllynges gate In the yeare of our Lorde God M. D.xiviij

ryghteousnes shall be spred abroade throughout the hole worlde These be oure letters and sealles that we be a free people withoutlawe and withoute compulsyon but onely for the Christians which knowe how to vse the Christian libertye for we maye not do as the plowemen dyd the laest yeare But where be such Christians that vse the Christian liberte a ryght that do all thynges willyngly and gladly that so serue theyr neyghboure and make other partakers of theyr goodes and do accordynge as God hath done vnto them where be they that gladly suffre the Crosse A christian is a seldome byrde There are very fewe that knowe what is the true Christian liberte The mooste parte do drawe it to the body and knowe not that it is a liberte of the conscience and of the soule namely that thou arte not pure nor ryghteous after the herte and conscience but yf thou shalt be pure and ryghteous then muste thou knoweledge that thou arte made pure and ryghteous by thys Kynge Christe IESVS onely by the meanes of hys bloud whithe he hath shedde for thy vpon the crosse thys maketh the free But the Lawe of Moyses and the lawe of the Emperour other thynges more do not make the free Vvhen I preache thus then do I not meane that men shoulde not obey to the hyer powers serue them and geue vnto them that whiche is due vnto them for the Christian liberte is nothynge touchynge the bodye nor the outwarde behaueoure and conuersation but the soule Therfore whan thou doest serue or obeye the hyer powers then doest thou euen as muche as thoughe thou dyddest geue to a naked man a coatte or diddest fede the hungry for it is also a dede of charite whiche floweth and springeth onte of fayth not that thou shouldest be made ryghteous through thys worke but that it declare thy fayth Therfore is thys the summe before god shalt thou be ryghteous without workes without al lawes onely through Christe Iesus Here seest thou Nota bene howe counyngly and myghtelye the Prophetes coulde counterfaycte Christe and hye kyngdome to thintent that they would make vs sure and certayn wherein our saluation consisteth God grasit that we maye so comprehende it and beleue it Thankes be to GOD A sermon of D. Marten Luther of the kyngedome of Christe oute of the eyght Psalm Lord our Lord c. made at Mersburg the syxte daye of Aug. anno 1545. THys is one of the principall Psalmes of the kyngely Prophete Dauid wherin he hath written of Christe and his kyngdom And they are no darke wordes but cleare light and easy to vnderstande And he describeth the kyngdome of Christ on this wyse that although it be in heauē by working yet is it also here beneeth in earth and in all the worlde and seperateth the kyngdom of Christ from the worldely kyngdome which is gouerned by worldly kynges Powers These two kyngdomes are here beneth in earth amonge men for also the kingdome of Christe is here beneth in earth among mē But there is a great difference that notwithstandinge that bothe the kyngdome of Christ and also of the worlde are here in earth yet are they ruled gouerned after an vnlyke sorte For the kyng of whome here the Psalme speaketh albeit that he haue his kyngdom in earth yet doth he rule spiritually and after a heauenly fasshion So that although his kingdome be not sene as the worldely kingdome is sene yet is it hearde but howe Out of the mouth of infauntes and sucking babes hast thou ordeyned strength so is the kyngdome of Christ a kyngdome of hearinge and not of seynge For the eyes do not leade and bring vs thither where as we fynde learn to knowe Christe but the eares muste do that and also suche eares as heare the worde out of the mouth of Infantes and sucking babes This is not the fasshion of the worldely kyngdom for thesame standeth not onely in the hearinge but in workyng and by putting in vre that the good may be defended and kepte in equitie Iustice and peace and that the vngodly vntowarde and euill may be punysshed that men may also labour with their handes and obtayne goodes profites for there shal they not rule nor waxe ryche by their eares For that thou arte made riche is not done by the eares but by the eyes and handes that thou doeste take it in hande and accomplyshe it in dede In those pointes consisteth the worldely kyngdome farre segregated from the spirituall kyngdome of Christ whiche kyngdom although it be here in earth yet is it not executed with plowynge and with our handes But it consisteth in the worde and is executed through the worde whiche procedeth furth of the mouthes of Infantes and suckinge babes As when thou seest and hearest a preacher preaching the word of God thorough the whiche by the commaun hemente of Christe he pronounceth Repentaunce and forgeuenes of synnes there seeste thou neither plough nor harrowe But thou seest and hearest that the Preacher onely vseth the tonge and the worde and yet not hys owne word but the word of Godwher by Christe ruleth here in earth In lyke maner also when we se the holy Sacramentes ministred wherein God offereth and geueth vnto vs remission of all our syunes mercy saluation and the lyfe euerlastinge There seest thou the delyueraunce from synne and death that thou also arte no more deteyned captiue in the kingdom of the deuill thou doeste not se it but onely heare it that it is offered geuê the with the tonge of the Preacher thorough the worde Lykewyse whan a chylde is yonge borue into the worlde of father mother whiche is a synfull byrth this do we se with oure eyes but whan the Chylde is brought to Christe grafted in Christe through Baptisme and is borne agayne of newe wasshed from synne and is made the Chylde heyre of God then is it borne agayne a new whiche is farre an other byrthe than the fyrste whiche we se and fele The seconde and newe byrth which is done through the water worde and the spirite is not sene there are onely the wordes hearde whiche yf I beleue I am made the chyld and heyre of God and fellowe heyre with Christe not of this corruptible lyfe wherein we are borne thorough the fyrst byrth but of the euerlastinge lyfe not an heyre of money and goodes Siluer and Gold But I am made heyre of the euerlasting and heauenly goodes and giftes of God Of these thinges se I none but onely heare the worde whiche profereth me such goodes and sayth that I shall so enioye them yf I do then receyue and beleue it then is it euen so and I obteyne all whatsoeuer the word doth profer promise and geue me So do we also saye in oure Chylder Crede I beleue in the holy Ghost c. forgeuenes of synnes the lyfe euerlastinge These are thinges which we neither se nor fele They are not

grounded vpō reason as philosophy or worldly sciences but it dependeth consisteth all in the word of God Vvhat thynges soeuer god hath promysed he may performe thē no man may let it The world knoweth nothing of the word power of God it beleueth not the first article of the almighty power of God and of the creation conseruatiō of all thynges it hath regard onely vpon creatures their mutatiōs it seeth death but it can see nothyng els here than these thynges which may be apprehended with corporal outward senses that is to say a wenche theyr lyeng styf horryble in sight deade and destitute of alher strenghtes It seeth also that she beynge deade can not helpe her selfe that none in earth can call her agayne vnto lyfe Reason thincketh vpon nothynge but mannes strenghtes it can not go further therfor it mocketh the wordes of Christe For as al worldely power may not make a creature of nothing so it may not rayse vp agayne a dead man Therfor yf we loke and regarde only mās power strenghtes than our laboure is in vayne and it is plainly impossyble that a dead mā be called agayne to lyfe aryse agayne Wherfor it is necessary that we haue regarde here vnto the diuine power strenghtes of the creatour excepte we desyre to erre and blaspheme with the wicked and myscheuous world Vvho is he that sayth the wenche sleapeth If I or any other pure tried mā should say these wordes of him self thā shoulde there be onely consolation of the wordes nothyng elles For we may not call agayne a deade man vnto lyfe of our propre strenghtes as we cal vp a man sleapyng naturally in hys bedde But here speaketh that great man that greatest noble Lord which cā order rule death at hys pleasure Here speaketh the creatoure and first maker himself of al thynges of hys own creature which he made before of nothing of whome Iohn and Paule beare witnesse Iohn i. that al thynges be made by hym they haue there byeng by hym But that thing was hidde frō the preastes phariseys the vulgar people of the Iewes at that tyme. For they knewe neyther Christ nor hys ministration or seruyce The chief mē of the synagoge ware blynd guydes as Christe calleth them neyther vnderstāding nor belening to the lawe the Prophetes Therfor what might that miserable poore peoople or that vnlerued people knowe So it was fulfilled Esa ivi and .iij. that Esaias prophecyed of thē al theyr blynd espialles was ignoraunt the shepeherdes theirselfes knewe not wysdome Esa lvi iij. my people which cal the blessed they their selfes deceaue the. c. But yf they had knowen lerned of the lawe the prophetes two thīges that is to say of what qualite should their Messias be and what should be his ministratiō work amōg men in earth thā wold they not haue scorned christ but they would haue thanked him their hartes handes lifted vp to god because thei had come to had sene that quiet ioious most wisshed day of health in their lyfe in whiche Messyas presente dyd these selfe workes which be attributed assigned to his first coming in scriptures in whiche tyme he declareth also hym self a true perfite sauyour of our bodies soules The lawe the Prophetes teache vs first that Messias was to come not onely a very man but also a verye God so that very God himself was to come in his own propre persō vnto the earth to become mā to teache and to saue hys people Gene. i. Psalm C. xxiij Psalm lxxxxvi For Moses saith that God hath made heauē earth whiche thing the prophetes teache also in many places as in 123. Psalm God made heauen earth Psal 96. God made heauē earth all thynges whiche be in thē Moreouer the prophetes beare witnesse also that thatsame adonay that is to say that true one God was to come to vs to become a very man of the stocke of Dauid that he mighte be our sauiour Christ Esaye xxxiij For Esaias in the xxxiij Chapter sayth Iehouah or God our iudge God our gyuer of lawes God our king he himself shal saue vs. Ieremi xxxiij And Ier. xxxiij where the Prote promyseth Christ he calleth him not onely the braunche of iustice which he was to gyue to Dauid but he calleth hym in thesame chapter clerely well to the purpose Iehouah or god our iustice which thing nether the Iewes nor christianes may deuye whyche hath knowen the holy tonge Also in xxij psalme Psal xxij and in the prophete Abdia the kingdome is the lordes or gods In bothe the places the speche is of Messias or of Christe and it calleth hym by thesame name by whiche scripture nameth in euery place the trewe and onely God maker of heauē and earth therfore it must nedes followe and can not be denied that Christe is trew God Is it than so incredible that the creatour and maker of all thinges restoreth and calleth againe vnto life his creature now fallē and deade whiche he made before of nothing Actu xxvi And so saith Paule in the 26 chapter of the actes before kinge Agrippa wherfor is it thought incredible amonge you if God rayse vp deade men as he wold say For asmuche as ye beleue that God is almightie that he hath made heauen and earthe how thā may he not also cal again vnto lyfe his creature that is deade Is it not more difficell and a greater thyng to make something of nothing than to restore renewe that which was made before Whosoeuer beleueth the creation of al thinges he must nedes beleue also that God may raise vp againe dead men that he will do it because he promised that he him selfe wolde do it Secōdely that law the prophetes teache vs what is the ministratiō of Messias or what he hys workes which he wolde do after in earthe that is to say to put away synnes to slea death to redeme his chosē mē frō power of death to call again dead men vnto lyfe to giue to his chosen mē euerlasting life here for a shorte time to be throwen doune to be made lesse to be made lowe poore abiect but therfore a litle after to be exalted and to reigne with his own for euer world without ende Of these the Iewes might haue gottē forsothe to them selfes so great vnderstandinge if they had takē heede that they wolde not haue mocked the wordes of Christ saing the whenche sleapeth like as he had spoken vaine thinges and had promised opēly impossible thinges Moses teacheth Gene. ij Gen. ij Ge. iji how death came vnto the worlde by synne And 3. chapter he teacheth who shall take away and destroie death truely the sede of the woman whiche shoulde after tread doune the head of the serpēt the deuyll that is to

say to ouerthrowe destroie his Kingedome The deuyll subdued all man kinde to him selfe by synne that al mē was subiecte to death and damnatiō Heb. ij Therfore Paul saith in the .ij. chapter to the Hebrues that the deuyll haith rule ouer death The sede of the womā that is to say christ should breake and trouble this kingdome and this power of syune and death holde faste and slea synne and kyl death Esai xxxxiij Esa xxxxiij whan Christ had said thou hast made me to serue in thy synnes thou hast geuē labour to me in thy iniquities he reherseth anone I am I am my selfe whiche put away thy iniquities for my sake If he putteth awai sinne or iniquities from whense death cometh than withoute all controuersy he putteth away death the wages of synne Esa xxv the prophete sayth of Messias he shall throwe doune headlynge Osee xiij or consume death for euer Osee xiij I shall delyuer them from the power of death I shall redeme them frō death O death I shal be thy death Esa ix Esay ix Christe is called the father of the world to come or father euerlastingly Therfore it is necessary suerly that he raise vp his sonnes frō death graunt to them euerlasting lyfe Ioh. xi Therfore he sayth in Iohn the .xi. I am the resurrection and lyfe Whosoeuer beleueth on me shal liue although he weredead And whosoeuer lyueth and beleueth in me shal neuer die And Iohn the .v. as the father rayseth vp the dead and quicheneth them Iohn v. euenso the sonne quit keneth whome he wyll Ye see here of now how great and grosse blyndenesse was in Iewry whā Christe was sent to them he declareth by mightie and meruailous workes myracles that he is very Messias whiche scripture promysed sauiour delyueret of the whole worlde doith thesame selfe workes whiche scripture had prophecied Messias to do wher of he might be knowen most playnly and most easely but not withstanding where he saith that the wenche sleapeth that myserable and blinded people mocketh their lorde and God but neuer the lesse their mockinge must nedes serue to faith for by that self thing they graunt that the whench is veryly deade as also the seruauntes of the house of the lieuetenaunt meetinge their maister shewe that the whench is deade that he should not offend Christ Therfor they myght not say that the whenc did lie in a traunse or a swoune or slaped naturally but they doubted not and they confessed opnely that she had verely departed frō this lyfe And therfor they ware cōstrained after to knowledge and confesse that a trew miracle was done here that is to say that the whench was called againe trewly from death vnto lyfe And therfor Christ cōmaundeth to giue to her some thinge that she may eat that they should not doubt that she was raysed again truly Mat ix Matthew declared this myracle in fewe words but Marc Mare viij Luc viji and Luc adde to that anone after that Christ had said whenche ryse thou vp her spirite returned she dyd aryse vp by by that Christ cōmaunded meate to be giuen to her Some mē suppose that that miracle which Math. declareth where Christe onely raiseth vp again the dead whēche by touching her is an other miracle from that whiche Luke Marke declare whome they suppose to write of a whenche of ij peres olde the doughter of a chiefman of the synagoge whose name was Iairus but I haue supposed hither to with Ensebius Hierome Augustine in the ij boke of the consent of the Euāgelistes the xxvi chapter also with Chrisostome other of trew opinion faith that these thre Enangelistes declare thesame history speake of thesame miracle Therfore our lord Iesu Christe willed to declare his diuine power ministration whan he said the whenche sleapeth for as Augustine saith no mā can raise vp so easely from sleape a man sleapinge naturally in his bedde how easely christe raiseth vp a deade man furth of his sepulchre And so wōt Christe to speake of death as an almighty lord as lord of lyfe death he calleth death a sleape vnto the comfort of faithfull Christians for death is made a pacified quiet sleape to them that beleue in Christ for because they be graffen in Christ by faith they shal not se death for although they suffer very greatly corporal death and their soule departe frō their body notwithstāding they come not vnto the second death which is euerlasting dānation but to Christ wher ther propre ioye gladnesse reioicinge is the body resteth in the earth in sure hope of sauinge resurrection vnto the day of the lord So saith also christ Iohn the xi of Lazarus our frēd Lazarus sleapeth but I go that I may raise him vp from sleape than his diciples said Ioh. xi lord if he sleapeth he shall be safe that is to say he shall be better at ease thā their is no perill But Christ did speake of his death but they thought that he had spoken of the sleaping of sleape Than said he manyfestly to them Lazarus is deade forwhan the soule departeth from the body than that departinge by it self is death it should remaine death and euerlastinge sleape against all the power of the whole worlde whiche might not at any tyme breake vanquishe euerlastingly this sleape but whan death is compared to Christe is put against him than it is non other thing thā a sleape to his diuine power because Christ for asmuche as he him self is almighty lyfe and euerlastinge fontaine of al lyfe speaketh onely one word Ioh. xi Lazarus come thou fourth Iohn the .xi. Ionge man I say to the ryse thou vp Luc. vij in Luke the .vij. also he thoucheth the dead body and death is constrayned to departe and the selfe lyfe to returne as here Matthew the ix anone after he helde the hande of the whenche Mat. ix the soule returneth vnto the body For as Chrisostome saith he put not in an other soule into the body but he restored so easely to the body that selfe soule whiche it had before euen as he had raysed it vp from sleape The fathers of trew faith hath wined and consydered with muche more diligence than we this diuine power of Christ which he hath declared in raisyng vp the dead by onely touchinge and they had here very good and very excellent meditations of the parson of Christ of the mistery of his humanitie as Cyrillus vpō Iohn in the .vi. Ioh. vi chapter wher he saith that the fleshe of our sauiour Christ is vnited or ioined together also made lyuely to the eternal worde of God which is naturally the self lyfe so that it may make liuely And therfor Christ whā he raised vp the dead vsed not onely words nor commaūded onely as almyghtye God but he vsed to that busines