then that it cā receiue or suffer suche vile vncleane lusts and tentations yea such a stained and defiled fleshe For afore the bodies of mē come in heauen they must be wholely perfectly altered that is clensed and purified from all filthinesse and frailty This did our sauioure teache also whan he answered to the question of the Saducees who denied the Resurrection of the dead Of the which I haue written much vpon the gospell of Mathew Holy Augustin saith also This doth sore hinder the Ethnikes and heretikes that vve beleeue that the earthye bodye is taken vp into Heauen for they thinke that into heauen there can come no earthy thing But they knovv not our scripture neither vnderstand hovve it is spoken of Paule it is sovven a naturall bodye and shall rise a spirituall bodye For this is not spoken to the intent as thoughe the bodye should become a sprite or be changed into a sprite For euē novv also our body vvhich is called naturall or soulishe and is naturall in deede is not changed into the soule and become the soule But therefore is the body called a spirituall body that it may so be prepared to dvvell in heauen VVhich thing commeth to passe vvhan al feblenesse and earthy blemish is changed into an heauenly purenesse and stedfastnesse All these are the vvords of Augustine CHAP. 18. The diuers errors that sprong about the article of the bodies resurrection HEtherto haue I told what the Scripture of the Prophets and Apostles doth hold testify concerning the resurrection of the dead and of our ood◠that is to sai our own true flesh◠namely that our true fleshe and body shall rise from deathe and be glorified in the resurrection and that the glorification dothe not therfore take away the verity of the bodi or make it nothing but dothe translate and bring it it into a more vprighte and better state so that neuerthelesse the true essencial substāce of the the body remaineth still Vpon this nowe to the commodity of the reader for a more euident declaration and vnderstanding of the aforesaid wordes I will shew what errors spring-vp cōcerning the resurrection of the dead that any good faithfull Christian may the better auoide the same That there haue ben many which denyed the resurrection of oure bodies and had it vtterly in derision all Stories declare In the which register the Philosophers for the most parte are reckened and estemed them Hymeneus and Philetus of whom Paul maketh mention In like maner are ther many recited of Ireneus Tertullian Eusebius Epiphanius Philastrius Augustine namely these the Simonians Valentinians Marcionites Cerdonians Carpocratians Caijnes Archontici Seuerians Hierarchits Seleucians Appellites and Manichees Among the Grekes also Latinistes there wer excellent mē that turned thēselues to the golden and yet earthy Hierusalem promising muche I wotte not what of a kingdom of the worlde to come after the resurrection ascribing vnto vs suche bodies as being partakers of the kingdom should also beholden wyth these earthye desires To these there is foūd yet the third part which as touching the substāce and state of the glorified bodies so saide and taught that they vtterly take away and ouerthrew the bodely nature and gaue vnto it no more nor other thing then a sprite Against the second sort speaketh holy Hierom that forasmuch as they were carnal they haue also loued onely the fleshe Against the third speaketh the saide Hierome that they being vnthankfull for the benefites of God would not haue and beare the flesh wherin Christ yet was borne and rose againe Wherevpon he geueth very godly coūsell that we tary in the meane way Namely that we esteme and make the glorified bodies no more spirituall then the perfectnesse property and truthe of the bodies maye permitte and suffer Contrarywise that we make them not altogether so carnall and vngostly that it myghte he thought howe that naturall and fraile bodies shall be in the glory Olde wryters say also that Origen did not perfectly confesse the resurrection of the fleshe but that in the resurrection he fantasied and imagined suche a body as hathe little difference from a sprite And therefore in Definicionibus Eclesiasticis there is a Chapter againste the saide Origen in maner folowing If that vvhich falleth doe stande vp againe then shall our flesh truely rise againe for the same falleth in very deede and shall not come to nothing as Origenes opinion vvas that there shoulde be made a shifting and change of the bodies namely that there shuld be geuen vs a nevv body for the flesh but euen the same fraile flesh that falleth of the iust and vniust shall vvithout feblenesse rise againe that because of sinne it may suffer paine or els according to his desertes continue in eternall honor and glory CHAP. 19. The errors of Origen concerning the resurrection confuted by Hierome BVt forasmuche as I haue once recited Origens opinion touching the resurrection of the body and somewhat recited the errors of some that deuided the resurrection declaring the scornful opinion of those whom they cal Chiliastes I wil shew nowe more largely what holye Hierome held of the resurrection of the dead and howe he confessed the true vprighte beleefe He speaketh to Pammachius concerning the errors of Ihon bishop of Hierusalem and in the same wryting he comprehēdeth the doctrine and opinion of Origen concerning the resurrection in maner folowing Origen sayth that in the church there be sprong vp tvvo errors the one from vs the other from the heretikes Namely that vve as the simple and louers of the flesh say that euen these bones this bloud and this flesh that is that oure face members and all the proportion of the body and the vvhole body it selfe shall rise againe at the last day so that vve shal also go vvith the feete vvorke vvith the hands see vvith the eyes and hear vvith the eares This saith he vve speake as simple homely grosse and ignorant people But the heretikes as Marcion Appelles Valentinus and madde Manes deny vvholely and vtterly the resurrection of the fleshe or body geuing saluation only vnto the soule and saying that oure vvordes are nothing vvhan vve affirm that according to the ensample and paterne of our Lord Iesus Christ vve shall rise againe saying that the Lorde himselfe rose in a fantasy or sprite and that not onely his resurrection but also his birth came to passe more in imagination than in very truthe that is that he vvas not borne in very dede but supposed to be borne Novve for the opinion and mind of both these parties Origen saythe it pleased him not namely that he abhorieth the flesh on oure side and the fantasye on the heretikes part for eche of them doth too muche And namely they of our side for that they vvold be again the same they vvere afore and the other for that they vtterly denye the resurrection of the bodies
are we of all people the most wretched And with many wordes to the Hebrues treateth he of the euerlasting rest But in the .11 chapter he speaketh of the hope of the faithfull They desire a better countrey that is to say an heauenly Item Hebrues .13 we haue heere no remaining citye but we seeke one for to come For holy scripture calleth eternal life the kingdom of God the kingdome of the father the natiue countrye of heauen the ioy of the Lord the blessed rest and euerlasting life S. Peter speaketh very euidently and plaine praised be God the father of our Lord Iesus Christ which according to his aboundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christe from deathe to an inheritance immortall and vndefiled that perisheth not reserued in heaueÌ„ for you which are kepte by the power of God thorow faith vnto saluation c. CHAP. 30. VVhere the place of the faithfull is YEt are there sâ—me that aske where the region or place of the blessed and faithful beleuers is Of this haue all rightuous godly men had euer one opinioÌ„ namely that the dwelling of the liuing shall be with God according to that whiche the Lorde sayth in the gospell blessed are they which be of a pure hart for they shall see god And though God be euery where yet will he not be sene in this time but principally in the time to come and in heauen according as Moses hath wrytten no maÌ„ shal be able to see God liue Therefore is it necessary for vs to depart oute of this time and to be broughte elsewhere namely to the place that is aboue vs where God dwelleth in a lighte that no man can atteine vnto as Paul saith For there wil he be perfectly sene of his In S. Luke it is red that Abrahams lappe or bosome is aboue in the heigth but the harborow or dwelling of the damned beneth in the depth It is found also that Helias was in a firie charet taken heÌ„ce and caried vpwards into heaueÌ„ And in Iohn doth oure Lorde Iesus Christe pray saying father those whom thou hast geuen me I will that where I am they also be there with me that they mai see mine honor and glory But in this that I haue treated of afore it is manifestly declared that the heaueÌ„ is the same rowme and place of Iesus Christ into the which he is bodely taken vp in his glory Wherof then it foloweth of necessity that the heauen into the which Christ ascended wyth his true body is eueÌ„ the same place and rest that faithfull beleuers are taken vp into And into the same heauen desired Steuen to be receiued whaÌ„ he lifte vp his eyes into heauen and saw at the right hand of the father Iesus standing to whom he committed his soul and said O Lord Iesu receiue my spirit CHAP. 31. Hovve the saluation shall be BVt what the same life and of what sorte fashion and maner the saluation of the faithfull shal be or what the elect doe or occupy in heauen can of mortal men not perfectly be spoken For s Augustine also in his .22 boke de ciuitate Dei. cap. 29. saith If I vvill say the truth I can not tell after vvhat manner the operation rest and quietnesse of the blessed in heauen shall be For the peace of God excelleth and passeth all mannes vnderstanding And likewise speaketh also s. Paule out of the Prophet concerning the quality fashion and manner of eternall life the eye hath not sene and the eare hath not heard neither haue entered into the hart of man the things which God hathe prepared for them that loue him Wherefore touching the excellency of eternall life though all were spoken that the tongs of men wer able yet should it be hard for them to attain and by words to expresse the leaste and smallest portion thereof For albeit we heare that the kingdom of Christ be filled with glory ioy and saluation yet the things that are named coÌ„tinue still farre from oure vnderstanding yea they remaine wrapte as it were in a dark speche and in a miste vntill the daye come wherein he will open and geue vnto vs his glorye Therefore whan the holy Prophets coulde with no wordes expresse the spirituall saluation as it is in it selfe yet as much as was possible they described set it forthe by outward and bodely things Therefore we maye also I suppose by outward and corporall things gette vp as it were by steppes to things inuisible and purchase vnto our selues an vnderstanding of spirituall euerlasting goud things For S. Paule to the Romanes speaking of the knowledge of the true onely and eternall God saythe the Gods inuisible things namely his eternall power and god-heade are vnderstande if hys workes be pondred and considered And oute of that good things that here vpon earthe are geuen vnto men hathe the Poet Marcellus very goodly and wel concluded and compted that the good things which for the blessed are prepared in the life to come shal be suche as now can not be considered and expressed And thus he saythe O Heauen that art the throne most hie A beautifull crovvn faire vvorthy Hovve vvonderfull pure and excellent Art thou beset in firmament VVith starres vvith sun and mone doutles Replete vvith ioy and much gladnes VVhich God for vs hath prepared And cattell to geue hath not spared VVaters and vvoode vvith many a hill vineyardes medovves faire fields to till Pleasant on earth and commodious Thy dvvelling O Lord hovve precious Is it All full of honor and glory For thy celestiall host vvith thee Moreouer holy scripture speaketh very simply and plainely that eternall life consisteth here in that we shall see God and haue the fruition of him in whome is the fulnesse of al good and wythout whom nothing can be desired or found that is good beautifull or pleasant For eternall life or eternal saluation is nothing else but mannes euerlasting and alway continuing state which by meanes of the best things of all is fully perfect This state is geuen vs thorow the beholding or sighte thorowe the fruition and thorowe the coÌ„munion or felowship whych we shall haue wyth the blessed God in the world to come Hereof is it that S. Aug. saith Lib. 22. De ciuitate Dei cap. 29. If I be demaunded vvhat the blessed shal do in this spirituall body I shall not say that I novve see but that vvhich I beleue Therfore I say that euen in this bodye they shall see God. Thus also did holy Iob holde therof and sayd I shall see him to my selfe and mine owne eyes shall see him yea I and none other Euen of this occasioÌ„ spake S. Augustine in the last chapter of this .22 boke that the corporall eyes of the body raised vp shall execute their office that is they shall see What he farther treated
hell For he ascending vp on high led captiuity captiue and whaâ— he had spoiled the ennemies hâ— gaue gifts vnto his people anâ— endueth them yet daily with spiritual riches Therefore sitteth hâ— now on highe to the intent thaâ— with his owne strengthe whicâ— he daily bestoweth vpon vs hâ— may regenerate vs into a spirâ—tual life quicken vs with his holy sprite garnishing his church that is to say the faithfull wyth manifold gifts of thanks defending them against all euill suppressing the terror of hys ennemies but preseruing and sauing vs as those that truely do honor and worship him For he as hauing the victorious triumph is the king sauioure and heade of all faithfull beleuers Finally also with his resurrection he hathe prepared vs a place made the way opened it into heauen Thus in heauen hath he placed the true maÌ„ that we mighte haue an assured true testimoni that our flesh also shal rise againe and that the whole perfect man with body and soule shal be caried into heauen For meÌ„bers shal be like vnto the heat Therfore as the cloud toke vp the very true body of the Lord yeâ— euen the whole perfecte manne Christ so shal all godly persons be taken vp into the air to mete the Lorde that they may liue with Christ their Lorde head for euermore For Paul saith the dead in Christ shall arise first Theâ— we which liue remain shalbâ— caught vp with them also in thâ— cloudes to meete the Lorde iâ— the ayre and so shall we euer bâ— with the Lord. Item to the Hebrues by thâ— meanes of the bloud of Iesu wâ— haue free entrance into the holâ— place by the new liuing way which he hathe prepared for vs thorowe the vaile that is to say by his flesh Vnto this meaning agreeth very wel the godly and excellent sentence of the old ancient wryter Tertullian who in the booke of the resurrection of the flesh saith thus Christ which is called the arbiter and mediator betwene God and men hath of the same that is set and committed vnto him of both reserued al so vnto himself the adding to of the fleshe for an earnest peny of the whole summe For like as he hath left vs the pledge of the sprite euen so contrariwise hath he receiued of vs the earnest peny of the flesh and caried it vp with him into heauen a true euidence or pledge that he will bring thether also the whole summe bodye soule c. For this great and highe benefite declared vnto vs by hys diuine mercy without oure deseruing be laude and praise honor and thankes vnto oure King our victorious Triumpher head and Redemer euen our Lord Iesu Christ from hence forth now and for euermore Amen ¶ The second part ENTREATING OF our bodies CHAP. 13. Of the true Resurrection of oure Fleshe NOwe commeth it to the poynt that we must also speake of the true raising vp of our bodies or resurrection of this our flesh for the same foloweth out of the resurrection and ascension of oure Lorde Iesus Christ This worde to rise vp as Tertullian De Resurrectione carnis declareth extendeth to nothing more theÌ„ vnto that which was falne For nothing caÌ„ arise saue onely it that fell For when a thing was falne and standeth vp againe we say it is risen for asmuch as this terme to rise vp hath a relacion S. Paule vseth the word Anistemi which signifieth to erecte to rise vp to set vp againe and to stand Egeromai ex hypnou I rise vp and awake froÌ„ slepe The Hebrues vse the worde kum which signifieth not onli to rise vp but also to endure to continue and to remaine vpright For in the booke of Iosua we read the childreÌ„ of Israel coulde not stande before their enemies that is they might not endure continue before them Furthermore in the boke of Genesis euery thing was destroyed that remained that is whatsoeuer there was and stode vprighte or erected it selfe vpon the face of the earthe Heereof it commeth that to stande vp and to rayse vp is called the immortality or the euerlasting and perpetuall continuance of the soule As whan the Lord saith in the gospel of Iohn I will raise him vp at the last daye For if by the last day the houre of euery mans death be vnderstand then dothe the Lord raise vp that is he preserueth the soule in the state that it dieth not neither perisheth in death nowe if by the last day be vnderstand domes day then raiseth he vp the body from the earth at the laste daye in the generall iudgement Therfore the words to stand vp raise vp signify eyther the conseruation of a thing which is that it be not destroyed and pearishe or else the restoring of a thing that was fallen to hys right case and estate againe CHAP. 14. Our flesh or body it self shal rise againe though it be hard to beleue and vvhat the flesh or body is NOwe will we speake also of these termes fleshe body or corps We beleeue the resurrection of the body or flesh The scripture commoÌ„ly calleth it the resurrection of the dead to declare euidentli that the resurrection must not be referred to the soule nor to the spirite but directly vnto the body and to the fleshe Cyprianus or Ruffinus sayth that the church towardes the West did expresse knowledge the article in the holy Apostolical Crede after this maner I beleue the resurrection of the flesh And so they added ther vnto manifestly this term the to the intent that no man should vnderstand any other flesh saue only the same natural and essenciall flesh which we cary about So saithe Augustine also in the boke of the Articles of the Crede that same visible which properly is called fleshe shall without all dout assuredly rise vp againe Me thinketh that Paule the Apostle minded to poynte vnto the fleshe as with a finger and therefore sayde this corruptible must put on incorruption With the terme this poynteth he as with a finger vnto our fleshe Holy Hierome forceth and coÌ„pelleth Iohn the bishop of Hierusalem to confesse and knowledge the resurrection not onely of the body but also of the flesh and sayeth the flesh and the body are two things Euery flesh is a body but euery body is not fleshe namely a wal is a body but flesh it is not For fleshe is properly called a substaunce of blonde synowes bones and vaines set together As for a body though the name thereof also be vsed for flesh and most part for a substance that may be sene or handled yet it betokeneth sometime a subtile state that can neither be handled nor sene As namely the aire But at all times it hath bene a hard thing for man to beleue that the bodies which are buried resolued to corruption shuld wholely without imperfection or blemishe be brought againe and restored Therfore
of the worde the right foundation and grounde of godlinesse As if he woulde say forasmuche as the true head article of saluation is found in me For like as the rote geueth al vertue sap vnto the tre euen so is the matter of the resurrection of the dead thorow Christe the cheefest greatest and true principal poynt of the worde and affaires of god Repent therfore sayth Iob for wrath handleth or dothe nothing righte but rather prouoketh god vnto vengeance The prophet Esay in his twenty sixe chapter doth testifie the Resurrection 〈◊〉 this maner Thy dead shall â—â—e euen with my body shall they arise Stand vp be glad ye that rest or dwel in the duste for the dewe of the herbes is thy dew the ground of tyrants shalt thou cast down Thy dead O god sayth the prophet shal liue nameli the soules of those that for thy sake are slaine and that haue worshipped thee Neuertheles their bodies shall not preuent my body in the Resurrection but at the last iudgement or vpon domes daye shall they rise againe with my body Likewise saith also S. Peter that the soules of suche as died afore time do liue with god but with the fleshe they shal be iudged as other men Therfore did the holy Prophet Esay beleue confesse the general resurrection of all bodies at the last day In the which Resurrection he openly knowledgeth that his own bodi also shal rise againe Afterward bringeth he in an Archangell blowing the troÌ„pet and saying stand vp be glad ye that rest in the dust To rest in dust is nothing els but a description of mans body For the soules and sprites do not rest or lie in dust but the bodies are buried therin become dust Therfore meÌ„ according to the substance state therof wherin they rise againe are called inhabyters and Iâ—â— dwellers of dust or suche as rest in duste The declareth he with a similitude how our bodies that putrify and corrupt shal thorowe the power of God from deathe and corruption be easely raised vp againe The power of god that chargeth commaundeth vs to rise vp from death doth he compare to the dew which whaÌ„ it falleth downe quickeneth and reuiueth the dead herbes Likewise also dothe the power of God to oure dead bodies which it quickneth and raiseth vp again Contrary to this he setteth another sentence saying the earth of tyraÌ„ts that is the bodies of tyrantes â—halt thou raise vp O God but â—hou shalt cast them downe that â—s thou shalt ouerthrowe them â—nto hell and eternall paine Moreouer touching the true â—esurrection of oure bodyes the â—ision of the Prophet Ezechiel â—s so euident and plaine that it â—s not nedefull to speake oughte â—herof And of this haue we many teâ—timonies and witnesses in the Prophets whych mighte heere â—ell haue serued but seing it is not necessary I haue because of shortnesse omitted them now will I come to the sentences of the new Testament The Lord saith Verely verely I say vnto you the houre shal come and now it is that the deade shal heare the voice of the son of God and they that heare it shal liue And immediatly after he saith the houre shal come in the which all they that are in the graues shall heare his voyce and shall come forth Now is it manifest that neither the soules nor sprites but the bodies are in the graues And if other bodies shoulde rise vp for oures what needed he alwaye to make mencion of the graues But to the inteÌ„t that he immediatly in the gospell mighte declare the euident plain vnâ—oubted resurrection of oure boâ—ies he forthwith by his mighâ—y and wonderfull power raised â—p Lazarus froÌ„ death who now â—id stinke and had line .4 dayes â—n the graue This maruellous â—ct had the lord himself declared â—nto Martha with these words by brother shal rise again TheÌ„â—nswered she I know that he shall â—se in the resurrectioÌ„ at the last â—ny Lo how commen manifest â—nd knowne vnto euery maÌ„ was â—e general resurrection of oure â—odies The Lorde saithe more â—nto Martha I am the resurrection the life he that beleueth on me though he were dead yet shall he liue And euery one that liueth and beleueth on me shall neuer die But what nedeth me to collect so many testimonies of the resurrection of the deade considering that the Apostles were vpon no article more feruent and earnest then vpon this He that will alledge all the sentences witnesses must wryte out almoste the whole new testameÌ„t Luke saith in the Actes of the Apostles with greate power did the Apostles beare witnesse of the resurrection of the Lorde Iesus Christe And in the same boke saith Paul or the hope and resurrection of the dead am I iudged And yet againe for the hope sake of Israel am I bound with this chain In many places hath the holy Apostle Paule brought forth euident ensamples and testimonies of oure resurrection concerning the whych we shall speake in due time He saith moreouer we which liue are alwayes deliuered vnto death for Iesus sake that the life of Iesu mighte appeare in oure mortall bodies What coulde he haue spoken more euident plaine For immediatly vpon the same he saith thus we haue beleeued therfore haue we spoken and know that he which raised vp the Lorde Iesus shall thorow Iesus raise vs vp also Wherefore oure true bodies which now are mortall shall verely rise againe howbeit after the resurrection they shall no more be mortal but iÌ„mortal To these witnesses out of gods word and therfore inuincible I will nowe also adde the testimony of Ihon Damascene The Resurrection sayeth he shall be nothing else but a true coniunction of soule and body and another laudable restitution of it that vvas fallen avvay and brought to naughte Therefore the same body that perisheth is dissolued and falleth a sonder and the very same riseth vp againe vndissoluble For he that in the beginning created man out of the dust of the earth then brought him againe to earthe and duste that he vvas taken of The same I say is mighty and of povver according to his vvorde to raise vp the selfe same man againe from death Thus much Damascenus And truely euery man nowe may wel thinke that God principally for this cause did not create the first man of naughte as he did other things but out of the dust of the earth that as concerning the resurrection of our bodies though they turne to duste and earth againe we shuld haue no doubt Now as I suppose I haue sufficiently and plainly declared that the true flesh of al men yea euen our own body and els none for it yea euen the humain true body shall rise againe from death namely formed and fashioned with his own right proportion measure and property as a true body so that the measure and property of the true
one thing The Greekes call it doxazein but the translators in Latine haue othervvise interpreted it Thus much saith Augustine But glory in scripture is takē for light brightnesse and shine as S. Paul speaketh to the Corinthians if the ministration that thorowe the letter killeth was grauen in stone hathe glory so that the children of Israel could not beholde the face of Moises for the glory of his coūtenance And here vnto serueth this sentence of Daniel the wise suche as haue taught other shall shine as the brightnes of heauen and they that haue instructed multitudes or many vnto godlines shal be as the starres world with out ende Muche after the same wise doth the Lorde himselfe also vse it saying then shall the rightuous shine as the Sunne in the kingdom of their father Wherfore the glorified bodies shall be clere bright shining bodies euen as the body of Christ was in his transfiguration vpon the Mount of Thabor of whome it is specified in the gospell that hys face was as bright as the Sun and his clothes did shine as the light After the resurrection did the lord shew vnto his disciples his palpable and visible that is his very true substanciall body but the brightnesse and shine he reserued to teache and instructe the weake here beneath like as also after the resurrection he did eate and drinke not that he neded any suche thing but that he so would declare and proue the true resurrection of his bodye The glorification also is set directly against the low estate and dishonor as Paule euidently declareth saying he shal chaunge our vile body that he may make it like vnto his owne glorious glorified body This worde humilitye lowe estate or dishonor comprehendeth all that is called earthy fraile miserable mortall For by meanes of our sins we are broughte lowe and into misery so that we must nedes feele suffer sicknesse hunger thirst cold heat pain vexation manifold lustes and affections feare wrath heuinesse and suche like things innumerable yea and death also at the last Againe glorification comprehendeth deliuerance that is the laying away cleare discharge of al these miseries and sorows So that nowe glorification is called and so it is in very dede purenesse perfect strength immortality ioy yea a sure quiet and euerlasting life For Paule saith We that are in this tabernable sigh are greued because we would not be vnclothed but we woulde be clothed vpon that mortalitye mighte be swalowed vp of life And to the Romains he saith thus I suppose that the afflictions of this life are not worthy of the glory which shal be shewed vpon vs For the feruent desire of the creature abideth waiting for the appearing of the children of God. In all these words it is sufficiently declared what glorification meaneth and what is vnderstande by it Namely a fredome or discharge from this fraile seruitude and bondage and a deliueraunce into the gloryous and comfortable libertye of Goddes children By the which fredome we are deliuered from al sickenesse and frailtye and from all thraldome of weaknesse that is frō all that which bringeth sicknesse heauinesse and frailty From all such are we free discharged and deliuered hauing now the perfect fruition of god and made of like shape vnto his son Iesus christ as holy s Iohn declareth Herevnto serueth it well that Paule sayeth whan this corruptible hath put on incorruption thys mortal hath put on immortaliti then shal be brought to passe the saying that is written death is swalowed vp in the victorye Therfore the glorified body after the signification of glory shal be a purified bodi which is purged and clensed from all frailty and vilenes and now is clothed vpon and apparelled wyth clennesse purenesse ioy and rest and finally with the glory of eternal life That this is now the kinde and nature of the glorified body the holy Apostle Paul more largely and more perfectly declareth with these words it is sowen in corruption and riseth in incorruption and riseth in incorruption it is sowen in dishonor and riseth in glorye it is sowen in weakenesse and riseth in power it is sowen a naturall bodye riseth a spirituall body Item what he meaneth by the natural and by the spirituall body he declareth immediatly vpon the same and sayth farther If there be a natural body ther is also a spiritual body as it is wrytten The first mā Adam is made into a naturall life the last man Adam into a spirituall life Yet is not the spirituall body the first but the naturall and afterward the spiritual The first man is of the earth earthy the second man is the Lord from heauen As is the earthy suche are they that are earthy and as is the heauenly suche are they that be heauenly And as we haue born the image of the earthy so shal we bear also the image of the heauenlye This the holy Apostle declareth yet more euidently and saithe by one man came death and by one man commeth the resurrection of the deade For like as in Adam they all die so in Christe shal they al reuiue Thus Paule calleth Animale corpus the soulish body which is interpreted the natural body the same that hath his vertue strength power and life of the soule which body we haue of Adam and it is earthy fraile and mortal The spiritual body he calleth not it that is become or made a sprite but therfore nameth he the glorified body a spirituall bodye because it liueth of the sprite of Christe which spiritual body that is incorruptible indissoluble and immortall we haue receiued of Christ our Lorde Of all this is sufficiently spoken in our expositions of the epistles of s Paul. CHAP. 17. The case of oure members in the bodies resurrection of their functiōs BVt here might some mā sai if our very true bodies with their members shal be in heauē then it foloweth that the vse and exercise of the members shall be in heauen also To this I geue like answere as nowe is sayde namely that we shall haue euen these members and this bodye which we now cary but seeing that thorow the glorification they shal be made heauenly they shal not neede earthy exercise Neither shal they vse any frail thing at all Heereof commeth it that Paule saithe fleshe and bloude mai not possesse the kingdom of God neither mai corruption inherite vncorruption By fleshe bloude he meaneth not the true essenciall body but bodely fraile lustes and tentations whych he now called the earthy and fraile body Such tentations lustes saith he shall not be in the glorified bodies neither shall there any fraile bodies be in heauen For he saith immediatly vpon the same corruption shal not inherite vncorruption for in the kingdome of God there shall be no corruptiō nor frailty For the heauenly ioy is farre of another kinde and nature
but vvith the names of fleshe and bloud must the infirmity of the fleshe and bloud be vnderstand Item Lib. 1. Retractat cap. 17. In repeting and correcting certaine poyntes whych he had wrytten long afore in the booke de fide symbolo In the time of the Angelical chaunge saith he it shal not be fleshe and bloude but onlye a body c. This I spake of the changing of earthye bodies into heauenly c. But if one vvold vnderstand it so that the earthy body vvhich vve novv haue should so in the resurrection be altered and chaunged that these members and the substance of this fleshe shall not remaine no doubt he is not in the right vvay but ought better to be instructed considering that he is vvarned and monished thorovve the bodye of oure Lord vvhich after the resurrection appeared euen vvith the same members not only that he mighte be seene vvith eyes but handled also and touched vvith handes Besides this he testifieth that he hathe true fleshe vpon him vvhan he saythe handle me and see for a spirit hath not flesh and bones as ye se me haue Therfore it is euideÌ„t and plain that the holy Apostle Paul denied not that the true substaunce of the fleshe should not be in the kingdome of god But rather vvith these vvords fleshe and bloud he vnderstode that either men vvhich liue after the fleshe should not haue the inheritance of heauen or else that there shoulde be in heauen no infirmity of the flesh at all This is a greeuous matter for vnbeleuers and hardly are they persuaded to beleue the resurrection but moste diligently and after my povver haue I treated thereof in the last boke de Ciuitate Dei. Yet handleth he of the resurrectioÌ„ not only in the last boke but also in the .13 boke de Ciuitate Dei he wryteth thus The Christian faithe doubteth verely nothing at all to confesse of our sauioure that also after the resurrection though novve in the spiritual fleshe yet also in his true flesh he did eate and drinke vvith his disciples Hereof are they called also spiritual-spiritual-bodies not that they therefore cease to be bodies but that thorovve the spirite vvhich geueth life they shal be preserued and remaine For like as these our bodies vvhich haue a liuing soule and yet be not named a spirite that geueth life but naturall or soulishe bodies and therfore are not soules but bodies so shall the glorified bodies be called spirituall Yet God forbid vve shoulde therfore beleeue that they shall be spirites but bodies shall they be vvhich shall haue the substaÌ„ce of the flesh And forasmuch as they are preserued and made aliue thorovve the spirite they shall suffer no greefe or infirmitye Then shal not man be eaâ—thy but heauenly not that the bodye vvhich is made of the earthe shall no more continue the same body but that thorovv the heauenly gift and grace he shall be so from henceforthe that being such a kinde and nature as can not perishe and altered from all infirmity he shal be able to dvvell commodiously in heauen Furthermore saith s Austen in the. 22. boke the 30. Chapter Hovv the bodies there shall moue I dare not rashly define for I can not comprehend it it passeth my vnderstaÌ„ding Yet shal their mouâ—ng and state euen as also their proportion be altogether beutifull and hovv so euer it shall be it shall be in that place vvher nothing can be but that vvhich is beutifull and comely yea vvhere the sprite vvil there straight shaâ—l the body be also Nether vvill the spirite any thing that is not very semely and comely bothe for him and it Thus haue I hetherto recited s Augustins beleefe to conclude this matter of the resurrection CHAP. 22. VVhat Aurelius Prudencius thought of the same J Will herevnto adde the verses of the excellent and christian man Aurelius Prudentius which do woÌ„derfully expres vnto vs the resurrection of oure fleshe and set it directly before our eyes MY body in Christ shall rise againe I speake it earnest for it is plaine VVhy vvould thou then I should despaire O flesh vvhan I do see so faire The vvay that Iesus Christ my Lord VVent after his death as saith his vvorde This is the ground and foundation My heart beleeueth vvith confession That I am sure and knovve certaine My body shall rise vvholely againe Not one heer lesse then vvas before Neither in greatnesse any more VVith strength and shape as it liued here Afore they it to graue did beare There is no tothe nor naile so small No heer so litle but though it fall Yet perishe it shall not finally But out of graue rise certainly God vvhich afore created me VVith shape and strength vndoubtedly VVhervvith I here on earth should liue No feble nor vveake thing me shall geue For vvhere any thing shall perishe at all It is olde feble So do not thou call Of our bodies the renouation Therfore is this my expectation VVhat sicknesse â–ª paine and aduersity VVhat 〈◊〉 in this â—ale of misery Out of this vvorld â—â—vve taketh avvay Shall vvhan I rise at the last day From death to life a nevv certaine be geuen me all together againe For seeing that death is ouercome It euer besemeth vs all and some Quietly to trust vvith stedfastnesse Our God vvill kepe vvith vs promesse Least vvhan vve come into the graue A man no hope then after haue VVhan he to life commeth eternall That he for his body mortall VVhich here so full of faultes vvas As brickle and fraile as any glas Shall haue a body of perfectnesse That colde can not nor hunger presse Though vveaknesse be at all season The strength of death and operation Therby in vs vvhat is consumed VVhan it againe shal be restored Then thorovv the povver vvherby vve rise VVe go to the father in perfect vvise This should right vvell content our hart Therfore my body regardeth no smart In Christ my trust is constantly VVho promiseth vs assuredly To raâ—se vs vp from earth at last Therfore be thou nothing agast For sicknesse nor for aduersitee Nor yet let thou the graue feare thee Let this euer thy comfort be That Christ prepared the vvay for thee VVherin himselfe is gone before Folovve thou and liue for euermore CHAP. 23. The bodies of vnbeleeuers shall verely rise againe BVt to the intent that no maÌ„ doubt touching the resurrection of the fleshe of the vnbeleuers I will bring forth certaine testimonies of holy Scripture which doe manifestly declare that the vnbeleuers or vngodly shall with their own true bodies rise againe The Prophet Esay in the laste Chapter of his booke sayeth they shall goe forth and loke vpon the bodies of them that haue vilely behaued themselues againste me for their wormes shall not die neither shall theyr fier be quenched all fleshe shal abhorre them With this sentence doth the Prophet play after the maner custome of those that haue sone
Moreouer wher the scripture declareth the place of damnation to be after what sort damnation shall torment the vnbeleuers Finally I wil declare whether the punishment of the vngodly be euerlasting or whether it shall cease at lengthe Holy scripture dothe oft and many times make mention of the deathe of the soule which yet cōcerneth not the substance but the state thereof For holy Augustine in his boke de fide symbolo speaketh therof very wel and Christianly Like as the soule sayth he by reason of vices and vvicked maners is fraile so may it also be called mortall For the deathe of the soule is to fall from God and not to keepe it selfe vnto God vvhich is also the first sinne committed in paradise as it is cōteined in holy scripture Moreouer the soule dieth vvhan it is verely spoiled of eternall life and caste into euerlasting sorovve trouble and miserye And therfore saythe Augustine farther The soule also hathe her deathe Namely vvhan it lacketh and is destitute of the eternall and godly life vvhich truly and iustly is called the life of the soule But vndeadly or immortall is it called because it neuer ceaseth to liue hovve miserable so euer the life of it be What bodely death is euery man knoweth well but eternall death whan a man dieth the second time is this when the flesh riseth again and so is placed in euerlasting torment For after the laste sentence or iudgement of God the whole man and not the halfe shall be either saued or damned The eternall death also hath S. Iohn in his Reuelation called the second death This is appoynted because of sinne and is not a resting or ceassing but a cōtinuall paine This death is called also damnation that is a iudgement bicause the vngodly is adiudged vnto paine and for that there is appoynted him a tormēt sorow and trouble that neuer ceaseth and that as touching the greatnesse therof can neuer be expressed with tonge CHAP. 25. That ther is an eternal death and damnation and that the soule is passible NOw that there is an eternal damnation the truthe and righteousnesse of God testifieth For howe coulde God be rightuous if he had no punishment wherwith to torment and plage the vicious and wicked Therfore out of dout an eternal deathe and damnation there is though the vngodly do mocke laughe it to scorne and passe not vpon it The godly sacred Bible which is an assured witnesse of the truthe sayeth euidently death is the stipend or rewarde of sinne And by one man came sinne into the worlde and by sin death Item thorow the sinne of one man is the euil fallen by inheritance come vpon all men vnto damnation For in that boke of Genesis God sayth In what day so euer thou eatest of thys tree thou shalt die the deathe Now did he eate therof therfore he also died and was euen condemned appoynted and adiudged vnto eternall death The Lord sayth also in the gospel if ye beleue not that it is I ye shal die in your sinnes Item he that beleeueth not is condemned alredy Such like testimonies are found in holy scriprure innumerable out of the which we finally conclude that death damnation is enioyned appoynted and adiudged of God vnto all vnbeleuers and vngodly But forasmuche as there be some whiche thinke that seing the soule is a sprite it cā not neither may suffer yea that it is not subdued to any passion at all Therfore against such curious teachers I wil set now the soule of the gorgious riche man in the gospell which expresly plainly sayeth O sende Lazarus that he maye dipe the tip of his finger in water and cole my tunge for I am tormented in this flame lo the rich mannes soule is tormented in the fire Hereout now it foloweth that the soules are passible and subiect to suffer And thoughe this be shewed vnto vs of the Lorde as a parable yet is it done for this intēt euen to describe and declare vnto vs the state and case of the soules that are seperated from the bodies And how pain and punishment is appoynted vnto the soules it is foūd expressed not only in the similitudes but also in the holye gospell of Mathewe the truthe it selfe saythe feare ye hym rather which may destroy soule body into hell What the mouth of god speaketh must nedes be true Yea a shamefull strange thing were it for any man from henceforth to doubte in this that with so euident testimonies is witnessed We ought rather to beware that wyth oure vicious life we deserue not to learne and fele by experience the righteous iudgement of God concerning the which we nowe doubte and demaunde so folishlye as thoughe there shal be nothing of it Now what I haue spoken of the soules that are already departed from the body must be vnderstand also of the bodies whych come againe to the soules in the resurrection CHAP. 26. The bodies of the vnbeleuers being raised are passible FOr that the bodyes whych come againe to the soules are raised vp are passible it mai well be vnderstād and perceiued by that which is treated of alredy S. Augustine Lib. 21. de ciuitate Dei. Cap. 4. sheweth by many naturall examples and euidences that liuing bodies may wel remaine continue in the fire But touching the place of the punishment or where the soules with their bodies shal be tormented the scripture saithe simply plainly that the vnbeleuers goe downe into hell Hereof is it easy to perceiue that hell is vnder vs in the earth notwithstāding to go about to describe to shewe and to compasse precisely the place and the rowme where it lieth and to poynt it out becommeth not vs verelye but is a folishe presumption The testimonies of the scripture are simple plaine For the Prophet Dauid saythe let death fall sodenly vpon them let them go downe quicke into hell for wickednesse is in their houses and priuye chambers Item with all theyr substance went they down quick into hell and the earthe couered them and they perished frō oute of the congregation Heerevnto serueth also righte well the destruction of Sodome and that whiche the Prophet Ezechiell declareth namely that all cruel people are gone downe and descēded into hel as the Elamites which are the Persians Edomites and others And therfore concludeth he farther that euen Pharao the king of Egipte seing that he also is a tyrant must be thrust downe into hell and be gathered vnto other vncircumcised that is to say vnbeleuers Item in Luke is the hell placed beneath downewards For thus is it wrytten in the Euangelist betweene vs and you there is a greate space sette so that they which woulde goe downe from hence to you can not The holy Apostle Peter speaking of the angels that fel saith euidently that they are caste downe into hel kept and bounde
the Athenians whaÌ„ they heard of the holy Apostle the resurrection of the dead thei mocked and laughed his doctrin to scorne For who wold lightly credite that the bodies which nowe are corrupt returned to earthe oâ— otherwise torne and deuoured oâ— wild beastes foules yea sonnâ— time breÌ„t and brought to ashes or drowned with water should perfectly be brought again anâ— wholy restored But God willing to make that easy lighte which is harde vnto vs hathe iâ— the resurrection of our Lord Iesus Christ set before our eies an open plain and sure trial declaration or euideÌ„ce of the true vndouted resurrection whervnto as to an ensample sure streÌ„gth of the resurrection we ought to haue respect asmuch and as oft as we thinke vpon it and wonder howe our bodies should rise againe Therfore with so many testimonies and arguments haue I declared afore that Christe our Lorde with his owne body rose truly againe from death He caried vp Helias also liuing body and soule into heauen and mani â—ne raised he vp from the deade that we concerning the resurrection of the dead should haue vtterly no doubt at all Finally with plain euident testimonies of the scripture hath he opened and shewed as I now wil declare which testimonies and arguments truly do teache that the flesh of men shal rise again from the dead that is that oure bodies shal at the last day be truly raised vp vnto iudgement Holy Iob saith thus in the .19 Chapter O that my words now were wrytten O that they wer put in a boke wold God they wer grauen with an iron peÌ„ in Lede or in stone to continue For I am sure that my redemer liueth that he shall stande ouer the dust or earth in the later dai that I shal be clothed againe wyth this skin see God in my flesh Yea I my selfe or for my selfe shall beholde him not with other but with these same eies Mi reines are consumed within me Iobs aduersaries complained of him as though he knewe not God as though he set nothiÌ„g by him Vpon this great slander blasphemy he answereth and declareth his faith desiring that hys belefe were wrytten in Lede in hard stone that is he wisheth his faithe to be knowne to those that come after which he also declareth with few words after this maner I am of you coÌ„plained vpon accused as though I knew not God now do I know right well in my heart yea I beleue am certified assuredly that my redemer or auenger liueth Here Iob vseth an Hebrue worde called Goel which some expounde a redemer it signifieth a rescuer an auenger such one as is a more frend of oures such as were they to whome in the law of the Iewes it apperteined to redeme the goods and to rescue them as we may learn farther out of Ruthe and of the fourth boke of Moses and with the aforesaide name Goel dothe Iob set forth and specify the Messias our Lord Iesus Christ that he liueth namely that he is the true liuing God the life resurrection of men and that he is also the rescuer and aueÌ„ger doutlesse euen the same that is oure very nere frend namely a very true maÌ„ such one as hath taken our own flesh bloud vpon him suffered death with his death hath made vs liuing Moreouer he saith at the last shall he stand ouer the dust For our Lorde Iesus with his very true body shall come at the last day to iudge and then shall he stand ouer the dust This saying declareth euidently that he will vndertake and doe somewhat namely that he shall put to his mighty hand so order and bring to passe that the dust shall come to life againe The dust calleth he here our flesh and that according to the scripture And wyth this doth he wonderfull well expresse the truth of our flesh namely that our very owne true flesh shall rise againe For he will certify vs that euen the very same bodi which at the first was made of dust and now into dust is sowne thorow the corruption is becom dust agaiÌ„ yea euen that same very body none other shal be raised vp But to the intent that no man shuld draw or referre the dust to any other thing theÌ„ to the body of maÌ„ It foloweth moreouer in holy Iob that after they namely the father the son the holy gost haue with my skin not with a straunge but with mine owne skin clothed the body eueÌ„ mine owne body which I nowe haue called dust therby vnderstandeth he the fleshe the sinowes the bones then shall I see God in my flesh that is fully and perfectly shall I be restored made whole again For to see God is nothing els but to be partaker of eternall ioy saluation And to se god in or froÌ„ out of that flesh is to be taken vp corporally into euerlasting ioy Besides this he dothe yet more euidently expresse the perfectnesse of the resurrection of the flesh and faith Whom I for my selfe shal see that is to my commodity and saluation mine eies shal see him eueÌ„ I my selfe shal se him and none other for me In the which words it is principalli to be noted that he sayth I shal se him yea eueÌ„ I my selfe Then mine eyes shall see him Finally I and els none other As he wold say euen I the now haue true flesh and bone loke nowe vpon you wyth mine eyes shall with the very same eyes beholde God also Therefore in the resurrection of the deade we shal with the essenciall substance nature be euen the same that we were before deathe namely we shal haue our members as hed eyes bones belly armes legs hands fete c. Now wher this distinction is there must be also circumscription there must the same haue compace and limits It followeth yet farther in Iob my reines namely my desire lust are wasted away and coÌ„sumed within me that is wyth in me namely in my hart are ceased all other desires lustes and pleasures in comparison of this my hope towards the resurrection yea in comparison thereof thei al are nothing neither worthy to be estemed For in the only Resurrection resteth all my hope and delite So sayde Paule also I haue counted all things but losse and do iudge them but dunge that I mighte winne Christ to knowe him and the vertue of his resurrection And therfore the olde translator of the boke of Iob hath euill interpreted these wordes after the sense this hope is layed vp in my hart After all this dothe holy Ioâ—â— adde herevnto that maketh the vnderstanding perfect and concludeth his saying thus Seing I this knowledge coÌ„fes why holde ye me for vngodly Why do ye persecute me and vexe me thus with spiteful wordes of reproche and slaunder Yet is the roote of the worde found in me And he calleth the roote
gotten the victory which with great desire after that the battaile is won get them out of the city into the field to viewe loke vpon the bodies of suche as are slaine and howe fortunately they haue foughte Forasmuch nowe as Christ also hath foughte prosperously ouercome his ennemies on domes daye and made them his foote stole the faithfull shall go out to see the bodies of the vngodlye The prophet doth for this cause call them bodies euē to declare that the bodies raised vp from deathe shall be very true fleshe He continueth further also in the recited sentence and saith their worme shall not die For the bodies or coarses are full of wormes neither are they aught but wormes meate Al this is spoken after the custome and property of man and weaknes of this time and herewyth is described vnto vs and set before our eyes eternall punishment and howe it shall goe in the life to come In Daniel we read thus many of them that slepe in the dust of the earth shal awake some to euerlasting life some to perpetual shame reprofe The whole multitude of bodies sayth he that are become dust yea al flesh shal thorowe the power of God rise againe but not in like case and sorte For the good shall arise to eternall life the euill to euerlasting death After this manner spake the Lord also verely verely verely I say vnto you The houre commeth in the which all they that are in the graues shal heare his voice and shall come forth they that haue don good to life and they that haue done euill to deathe Who is so ignorante but he perceiueth that to slepe in the erth as the prophet Daniell sayde and to be in the graues as Christe saide is one maner of speche and of like effect Now forasmuch as they that are in the dust of the earth and in the graues come forth awake and rise againe ▪ and onely the bodies are in the graues wherin they corrupt ▪ it foloweth that mens true bodies not only of the good but also of the euill shall truely rise againe And the same doth the Lord yet declare more euidently Mat. 10. Feare ye not them that kil the body are not able to kil the soule but rather feare him which may destroy soule and body into hell Not only the soules but also the bodies of vnbeleuers dothe the Lorde destroye Oute of the which it foloweth that they shal rise againe for if they should not rise againe they coulde not be tormented and plaged Neither shall any other body rise againe to paine and punishment but euen the same that with his vse works hath deserued the plage And herevnto serueth also the description of the last iudgemēt Math. 25. And S. Paule sayth 2. Cor. 5. We muste all appeare before the iudgement seate of Christe that euery one may receiue in his bodye according as he hath don whether it be good or bad See how manifestly expresly the holy Apostle testifieth that the body shall rise again In the same terrible iudgement of God saith he must euery one take his body to him again And why must he take the body vpon him againe Euen to the intent that whā any one hath receiued his body again he may likewise receiue the rewarde that he by and with his liuing body hathe deserued Nowe hathe the bodye some thing to do with godlinesse and vngodlinesse with vertue and vice for the body is an instrument or vessell wherwith somewhat is done and therfore in the iust iudgemēt of God the body according to the deuine righteousnesse shal not be omitted nether forgotten at all For if it haue bene obedient and subiect vnto the spirite if it haue suffered muche trouble for the name of Iesus Christe if it hath bene an earnest folower of rightuousnesse then shall it bee worthy also to be glorified Againe If it hathe bene geuen ouer to worldly voluptuous pleasures or trāsitory things of this world then with the soule that wrought with it shal it iustly go to eternall damnation Wherefore the vnbeleuers shall truely rise againe in their owne fleshe yea euē in the same which they heere in this time haue fed and pampered wyth all voluptuous pleasure and excesse And like as they in this time haue with their body takē their owne pleasure ioy and delight so in the life to come they shal be plaged and punished with euerlasting pain and torment in the same body For S. Paule witnesseth farther in the acts of the Apostles and sayeth I worship the God of my fathers beleuing al thīgs which are written in the lawe in the prophets and haue hope towards God that the same resurrectiō of the dead which they themselues looke for shall be of the iust and vniust Therefore holy Augustine in boke De fide ad Petrum diaconum said wel and Christianly according to the nature of the Apostles doctrine The vnrighteous shall haue a common resurrect on of the fleshe vvith the righteous but the grace of the change or glorification they shall not haue For frailty and misery shall not be taken avvaye from the bodies of the vngodly neither the shame and reproch sicknesse and feblenesse in the vvhich they are sovven vvhich therefore thorovve deathe are not extincte and taken avvaye that they maye belong to eternall death paine and punishment euerlastingly to be plaged body and soule vvith continuall torment that neuer ceasseth These are Augustines vvordes And after like sorte did the lord also say in the gospel they that haue done euil shall arise to the resurrection of iudgement or damnation As if he would say the vngodly that with their bodies shall rise againe shall rise with such property and proportion of theyr bodi that theyr bodies maye suffer the paine and torment namely that they now being made euerlasting maye not be wasted and consumed away thorow any paine or trouble how great and horrible so euer it be And so the bodyes of the vngodly that rise againe frō death shall after the said maner be altered and changed For the bodies that might afore thorow pain and trouble be broken and consumed are nowe altogether as yron yea suche as can not be broken and yet painful and passible so that from henceforthe the more they be tormented the harder thei become and thorow Gods vengeance more vnapte to be destroyed and yet made the more able to suffer misery ¶ The thirde parte TOVCHING THE damneds perdition and the blesseds saluation CHAP. 24. The deathe and damnation of the vngodly NOwe seeing the onset is geuen and the Oration come so farre that I muste also speake somewhat of the eternall death and damnation of the vnbeleuers that this matter maye be wholely vprightlye and perfectly brought to an end I will therfore brefely declare that the death and damnation of the vnbeleuers and vngodly is enioyned vnto them of god Item that the soules are passible
more vnfrendly or more terrible God forbid that vvhan my hearte dothe any thing presse and vnquiet me she should not comfort me her sonne vvhome shee yet so entierly loued that shee could neuer suffer or see me heauye Vndoubtedly it muste needes be true that the holy Psalmist sayth my father and my mother haue forsakē me but the Lord hathe taken the cure to keepe me If our fathers novve and mothers haue forsaken vs hovve can they be then in oure cares and doings And if father and mother do nothing at all in our businesse hovv can vve then thinke that the other dead medle ought vvith vs or knovve vvhat vve doe or suffer The Prophet Esay sayth thou O God art our father for Abraham vvotteth not of vs and Israel knovveth vs not Seing then that such honorable Patriarks vvist not vvhat vvas don concerning their people vvhich came of them selues to vvhō yet as to Gods faithfull beleeuers the same people vvas promised oute of their ovvne stocke hovve can then the dead open themselues the dore to knovve and further the doings and not doings of them that are aliue And hovve shall vve be able to saye that they vvhich are dead vver helped and eased afore the euill came that folovved vp on their death vvhan they after death fele all the calamity and miserye of mannes life that here happeneth vnto vs Or be vve in erroure that speake such things and compt them to be in rest Or doth he erre that maketh the vnquiet vvay of the liuing so carefull and full of combrance I praye thee vvhat great benefite is it then that our lord God promised the vertuous king Iosias namely that he should die because he shuld not see the great misery vvhich god threatned vnto all the land and people of Israell The vvoordes of the Lorde vnto Iosias are these Thus saithe the Lord God of Israell seeing that by reason of my vvordes vvhich thou haste heard thy heart hath melted and thou hast humbled thy selfe before the lord vvhan thou hardest vvhat I had threatned vnto this place and to the inhabiters thereof namely hovve they shal be destroyed destitute and accursed and thou there vpon hast rent thy garment and vvept before my sight Beholde I haue heard thee saythe the Lorde God of hostes The plage shall not touche thee Beholde I vvil gather thee vnto thy fathers into thy graue shalt thou be laid in peace and thine eyes shall not so all the plages that I vvill bring vpon thys land and vpon those that dvvel therein Lo this king stāding in avve at the threatning of God did vvepe and rent his clothes and thorovve death that came afore hand vvas he in safety from all misery to come For he muste afore departe in peace and take rest leaste he shoulde see that greate calamitye Therfore the soules of those that are departed muste needes be in suche a place vvhere they see not all that is done and happeneth in the life of men All this haue we taken and wrytten out of the .13 Chapter of Augustines booke de cura pro mortuis agenda If the soules nowe in euerlasting saluation haue a perfecte rest yea suche a rest as their body which they haue put of hath not yet receiued againe and seeing that they are yet aliue whō they specially loued while they were with them in body howe much more perfect ioy shal they then first haue and possesse whā theyr bodies shall come againe and whan they shal see that all their brethren whome they in this life had loued so intirely afore are together in honor and glory whan now the time of frailty hath ceased and whan in the eternall time there can nowe no cause of heauinesse and grefe be thoughte vpon nor founde anye more at all Therefore the glory and ioy which the mercy of god shall after the laste iudgemente geue vnto menne that are made whole againe of body and soule shal be wythout sorow and in all poyntes perfect And like as the vngodly and vnbeleuers shal be gathered together with the deuill and all his companions so shall also the rightuous electe haue the ioyfull fruition of the company and felowship of their head Iesus Christe and of hys members that is of all faithfull beleuers CHAP. 33. The faithfull shall knovv one an other in heauen THen also shall the blessed knowe one another again hauing ioy together and reioysing in the obtained health For if there shuld be no knowledge to what ende then should the bodies rise againe Or what frute and profit should the resurrection haue Or how might the sentence of Daniel the Prophet be verified whan he saith they that haue instructed taughte other vnto godlinesse shall shine and be as light as the starres in the firmament Whan the Lord was risen again from death and hath taken vpon him his glorified body the Apostles knew him yea so perfectly and thorowly well knewe they him that as S. Iohn witnesseth none durst say who art thou For they all knew that it was the lord I passe ouer that the Lorde spake in the gospell saying whan the sonne of man shall sit vpon the seat of his maiestie then shall ye also sit vpon 12. seats iudge the .12 tribes of Israel For if they that rise againe shall not know one another how shall then the Apostles iudge geue sentence vppon those to whome they preached heere in theyr life time Note that the Apostles shall iudge in the roume and place of their lord to whom only is geuē all power to iudge but this vnderstanding it hathe that the apostles do then iudge whan they are there at the Iudiciall court as witnesses of the rightuous iudgement of God wyth the which he condemneth the vnbeleuers For where as the vnbeleuers woulde not geue credence to the Apostles that is to saye theyr preachers but cried oute vpon thē as vpon vngodly heretikes whan they nowe shall see those present with the iudge of all men they shall immediatly be ouercome by the Apostles and haue witnes in themselues that they shal be and are iustly cōdemned And for this matter read the .4 and .5 Chapter of the Booke of Wisedome which serueth very well to this purpose And seeing it is manifest that in the life to come euē the wicked shal know the good howe much more then shal one good person know another and one faithfull another In the Transfiguration of the Lord vpon the mount appeared Moses and Helias and were knowen of the three disciples of the Lorde yea they knewe the Lord himselfe thoughe he was nowe transfigured Herevnto serueth it also that Paule saith ye are come to the city of the liuing God the celestial Ierusalem and to an innumerable multitude of Angels and to the congregation of the firste borne sonnes whiche are wrytten in heauen and to the sprites of the perfecte rightuous c. Besides thys we haue for vs
the vniforme and vniuersal opinion of all faithful which also witnesseth that in the life to come the blessed shall knowe one another For whan we talke of deathe and of the state and case of the life to come we say though we nowe must departe a sonder yet shall we see one another againe in the eternall country Socrates also the righte famous and most excellent among all the wise men of the heathen marked such a like thing sawe it as in a dreame whan as Cicero witnesseth of him he was vnto death condemned of the iudges or counsel and nowe should drinke the poyson For he sayd O howe muche better and more blessed is it to goe vnto them that well and vprightlye liued here in time then to remaine here in this life vpon earthe O howe deare and worthy a thing is it that I may talke wyth Orpheus Museus Homerus Hesiodus with those excellent mē Verely I woulde not onely die once but manye sondry times also if it were possible to obtain the same c. After this sort like as in a dreame did the good Philosopher imagine in himself ioyes vaine and of none effecte But we promes vnto our selues true assured ioy in that we hope and knowe that in the eternall and euer during countrye after the oesurrection of the dead we shall see Adam our firste father Noe the dearly beloued frende of God Abraham to whom god made speciall greate promises Moses the most gentle hearted man and one that had greatest experience of all the mysteries of god Samuel the frendly and louing prophet Dauid the king and Prophet who was Gods elect according to his owne wil and desire Iosias the most godly and best among all the kings of Iuda likewise Iohn the Baptiste holyer then whome there was none borne of woman and with all these the holy Virgine Mary the mother of God and highly replenished wyth grace among all wemen Item Peter Iohn Iames chefest of the Apostles with the other disciples of Christ Paul the famous teacher of the Heathen and all the holy congregatiō of the Patriarks Prophets Apostles Martirs and faithfull beleuers As for our glorified and pure vnderstanding memory nowe endued wyth immortalitye the multitude and infinite number of the blessed in our said natiue country shall nether greeue nor entangle the same From the beginning of the creation there was in Adam a wonderfull and excellent efficacie of vnderstāding and remembraunce forasmuche as vnto all things and to euery one in especiall what so euer was wythin the whole compasse of the world created yea in paradise also he gaue theyr names and knew euery one A muche more excellent more pure and more cleare vnderstāding shall God geue to the raised vp and glorified bodies so that they shall not lacke nor be destitute of any thing at all And where as the blessed shal reioyce and haue ioye together one wyth another yet shall all their delight be in the only god who shall be all in all Of these euerlasting heauenly things more farther to wryte I haue not at this present How be it there shal be graciously geuen vs things far greater muche more glorious more ioyfull and more diuine then we can comprehend namely saluation as it is in it selfe in that daye whan we after the ouercōming and treading downe of deathe thorow our Lord Iesus Christ shall be caried vp and taken to heauen into eternal ioy and saluation Touching the whych I haue hetherto wryttē not according to the Maiesty and worthinesse thereof but after my small ability in most humble wise God the father of all mercye thorowe hys deare sonne oure Lord redemer Iesus Christe vouchsafe graciously to take vs pore sinners vp to his glorye after the ioyfull resurrection of oure body that we long for to geue shew vs the vnoutspeakable ioy which he hathe prepared for all faithfull beleuers that we euer liuing and hauing ioy in him maye prayse him for euer euer that is from eternity to eternity So be it With Christ euen in death is life FINIS Math. 12. 1. Cor. 15. Math. 28. Marke 16. Luke 24. Psalme 16. Actes 2.13 Mark. 16. Iohn 20. Math. 28. Luke 24. Luke 24. De agone Christiano cap. 24. Iohn 20. Rom. 1. Iohn 21. Math. 28. 1. Cor. 15. Actes 1. Actes 10. 1. Cor. 15. Rom. 4. Rom. 10. Philip. 3. Iohn 11. 1. Cor. 15. Rom. 6 Collos 3. Marke 16. Ruffinus Luke 24. Actes 1. Math. 26. Zach. 12. Iohn 19. Psal. 8.19 Psal. 146. Psal. 103. Math. 5. 3. Reg. 8. 2. Cor. 5. Actes 1. Phillip 3. 1. thess. 4. Collos 8. Fulgentius Vigilius Christ sitteth at the right hand of God. August de agone Christiano cap. 26. Ephe. 2. De fide symbolo cap. 7. Num 32. Mich. 4. Rufinus Actes 2.3 De fide symbolo cap. 6. Iohn 17. Iohn 12. Ephe. 4. Phillip 2. 1. Cor. 2. Ephe. 4 Phillip 2 Iohn 12. Phillip 3. Iohn 14. Iohn 14. The Seleucians error Phil. 2. The name of Christ is aboue all names Arriani Iohn 5. Iohn 17. Actes 2. 1. Cor. 2. Exod. 15. Psal. 18 Psal. 118. 3. Reg. 1. Psal. 110. 1. Cor. 15. Zach. 6 1. Peter 3. Heb. 9. 1. Iohn 1.2 Rom. 8. Iohn 12. Mark. 14. 1. Cor. 5. 1. Cor. 7. Colos 3. Phillip 3. Ephe. 4. 1. Thes 4. Heb. 10. Tertullian Iosua 7. Gene. 7 Iohn 6 1. Cor. 15. VVhat the bodye or corpes is called of the Latinistes It is harde to beleue the resurrection The true resurrection of the flesh proued Antagonistai Iob. Ruth 4. Num. 35. Gene. 3. Phillip 3. Esay 26. 1. Peter 4. To rest in the dust Eze. 37. Iohn 5. Iohn 11. Actes 4. Actes 23. Actes 28. 2. Cor. 4. Iohannes Demascenus de orthodoxa fide Cap. 28. Math. 24. Math. 25. Iohn 5. 1. Thes 4. 1. Cor. 15. Iob. 19. VVhat a glorified body is Phillip 3. Luke 24. Phillip 3. Contra Arria cap. 31. 2. Cor. 3. Daniel 12. Math. 13. Math. 17. 2. Cor. 5. Rom. 8. 1. Iohn 3. 1. Cor. 15. A naturall and spirituall body 1. Cor. 15. Animale spirituale corpus 1. Cor. 15. Math. 22. Augustinus de fide symbolo Cap. 6. Erroures touching the resurrection of the flesh Philosop 2. Timo. 2. Origen Definici Eccle. ca. 6 Hieron ad Pammachium The confutation of Origens error De ciuitate dei Lib. 13. ca. 22. 23. And the same is againe Retractat Li. 1. cap. 13 Our bodies at the resurrection shal not be feeble nor vveake Esay 66. Daniel 12. Iohn 5. Actes 24. De fide ad Petrum cap. 3. Iohn 5. The death of the soul De fide symbolo cap. 10. Apo. 2.20 Rom. 6. Rom. 7. Gene. 3. Iohn 8. Iohn 3. Luke 16. Psal. 55. Nume 16. Gene. 19. Ezech. 32. Luke 16. 1. Peter 2. Esay 30. Virgilius Eze 32. Mat. 22.24 Esay 30. Esay 66. Marke 9. Rom. 2 Math. 25.
Esay 34. Daniel 16. Iohn 5. Iohn 3. Marke 3. Marke 9. Apo. 14. Psalme 27. Math. 25. 1. Cor. 15. Heb. 4. Heb. 11. 1. Peter 1. Math. 5. Exo. 33. 1. Tim. 6. 4. Reg. 2. Iohn 17. De ciuitate dei Lib 22. cap. 29. Esay 64. 1. Cor. 2 Rom. 1. Marcellus de piscibus De ciuitate dei lib. 22. cap. 29. Iob. 19. Lib. 22. cap. Vlt. epist. 112. ad Paulin. Iohn 17. 1. Cor. 13. 1. Iohn 3. 1. Cor. 15. Iohn 17. ◠Cor. 15. De ciuitat Dei lib. 22. cap. 30. Psalme 16. Psalme 17. Iohn 14. Apo. 5.14 De cura pro mortu is agenda cap. 13. Psal 27 Esay 63. 4. Reg. 22. Dan. 12. Luke 22. Math. 17. Heb. 12. In tuscula questi Adam Noe. Abraham Moyses Samuel Dauid Iosias Iohn Baptist Mary Peter Iohn Iames. Paule A TABLE of the Chapters conTEINED IN THIS Booke and heere folovveth the chapters of the first part CHAP. 1. The authors purpose 1. CHAP. 2. The Lord verely rose vvith his body 3 CHAP. 3. Appearings of the body raised vp 14 CHAP. 4. The body of Christe rose again not a spirit but a tru body 16 CHAP. 5. The frute of the Resurrection of Christ 23. CHAP. 6. Of the true Ascension of the Lordes body that arose a body and no spirite and of his place vvhether he vvent to be in 25 CHAP. 7. The diuers significations of this vvorde Heauen as it is vsed in scripture 38 CHAP. 8. VVhat Gods righte hand is and to vvhō it is referred 45 CHAP. 9. VVhat it is to sit at the righte hande of God hovve Christe sitteth ther vvhat he dothe 48 CHAP. 10. That Christe sitteth at the right hande of God by his humanitye but circūscribed in place and is not euery vhere 52 CHAP. 11. An other signification of sitting at the right hande of God by vvhich maner of sitting Christ is euery vvher sitting ther in such sorte after his Godhead 71 CHAP. 12. The frute and commoditye of the corporall Ascension of Christ bothe in that he doth novv for vs and in that vve learn by it 76 The second part CHAP. 13. Of the true Resurrection of our flesh 85 CHAP. 14. Our fleshe or bodye it selfe shall rise againe thoughe it be harde to beleue and vvhat the fleshe or body is 89 CHAP. 15. The maner hovv the bodies shall rise againe and the kinde that they shall be of 114 CHAP. 16. That Paul spake rightly of a glorified body and vvhat a glorified bodye is and vvhat a natural 121 CHAP. 17. The case of our mēbers in the bodyes resurrection and of their functions 134 CHAP. 18. The diuers erroures that sprong aboute the article of the bodies resurrectiō 138 CHAP. 19. The erroures of Origen concerning the resurrection confuted by Hierom. 143 CHAP. 20. S. Hieromes opinion of the resurrectiō of the fleshe 149 CHAP. 21. S. Augustines minde of the resurrectiō of the fleshe 152 CHAP. 22. VVhat Aurelius Prudencius thoughte of the same 156 CHAP. 23. The bodies of vnbeleeuers shall verelye rise againe 159 The third part CHAP. 24. The death and damnation of the vngodly 171 CHAP. 25. That there is an eternall death and damnation and that the soule is passible 175 CHAP. 26. The bodies of the vnbeleeuers being raised are passible 179 CHAP. 27. The paines of Hell the matter for the cōtinuance of the tormēts vvith the space of the place kinds of punishments 186 CHAP. 28. The Refutation of thē that denied the punishmente of the vngodly to be eternall 194 CHAP 29. Of eternal life saluation and that ther is an eternal life 203 CHAP. 30. VVhere the place of the faithfull is 207 CHAP. 31. Hovve the saluation shall be 210 CHAP. 32. The soules departed vvot not vvhat they do that ar aliue ther by anye thing to be disquieted 226 CHAP. 33. The Faithfull shall knovve one an other in heauen 231 GOD IS MY HELPER PRINTED at London in Crede Lane by Hugh Singleton at the signe of the Golden Tunne ANNO. 1574. Cum priuilegio ad imprimendum solum