THE FIRT CHAPTER. ¶The Contents of this boke, and the Authors purpose.

COnsidering that, by the E­uangelists, and by all the A­postles, [Page 2] ther is nothing written more diligently, then touching the resurrection of our lord Ie­sus Christ: my purpose is, some what more largely to talk of the same, and of the glorious ascen­sion of his body into heauen: I­tem of the resurrection and ascē ­sion of oure owne bodies: of the damnation of vnbeleuers, of the hope and eternall life of y ^e bles­sed. And this I mind to do, only vnto the honor, laude & praise of our Lord Iesus Christ: that the mistery of the holy gospell may be set forth & opened to the commoditye & edifying of the faith­ful, and that of euery man it mai be plainly vnderstanded, howe [Page 3] greate things are prepared and geuen vs of Christ. This mater also doth specially belong to the declaration of the holy Gospell, forasmuch as the best frute of y ^e gospel is conteined and taughte therin. Therfore if I wryte ou­ght heerein more largely, I doe nothing that concerneth not my purpose. Yet I intende also to kepe a measure, & not to open e­ueri thing, that hereof might be wrytten, but only that which is cheefest, & most necessary of all.

CHAP. 2. That the Lord verely arose vvith his body.

THat our lorde Iesus Christ, with his owne very true bo­dy, did verely arise from y ^e dead, [Page 4] it shalbe expediēt afore al thīgs to testify & proue. Therefore let the first witnes, euen our Lorde Iesus Christ hīselfe, come forth now and beare vs recorde out of the Prophets, concerning hys true resurrectiō. Math. 12. Like as Ionas (sayth he) was three dayes and three nights in the whales bel­ly, so shal the son of man be three dayes & three nights in the hart of the earth. Nowe did not the fish cast vp to the dry land ani o­ther for Ionas, but euen y ^e same Ionas himselfe, whome he had swalowed. Therefore the verye same true bodi of the Lord also, that was buried, arose againe. Which thing the holye Apostle [Page 5] Paule minding perfectly to ex­pres, said: 1. Cor. 15. first of all I deliuered vnto you (or taughte you) that which I receiued: how y ^t Christ died for our sinnes, agreing to y ^e scriptures: and y ^t he was buried, and that he rose again the third dai, according to the scriptures.

Lo, what can be spoken more euident and plain? He that died for our sinnes, and was buryed, euen he himselfe the very same rose also againe. Of this now it foloweth, that the very true sub­stancial body of our lord did rise againe: for euen the same died & was buried. But to the entent y ^t it mighte the soner be beleeued, Paul the holy teacher declareth [Page 6] furthermore, y ^t he speaketh this according to the contentes of scripture, and that the same was taughte in the scriptures afore, meaning vndoutedly the lawe & the Prophets.

Neuerthelesse, we will nowe bring forth the true and euident testimonies of the Angels, who in Marke, Math. 28. Marke. 16. Luke. 24. Luke and Mathew, speake vnto the wemen y ^t came to the sepulchre: Ye seke Iesus of Nazareth, him that was cru­cified. Why seeke ye the liuing among the dead? He is risen, he is not heere. Beholde the place wher they had laid him. Remē ­ber howe he spake vnto you, while he was yet in Galile, say­ing, [Page 7] that the son of man must be deliuered into the hāds of sinfull mē, and be crucified, & the thirde day rise againe. Therefore goe quickly, and tel this to his disci­ples, y ^t he is risen from y ^e deade. And beholde he shall goe before you into Galilee: ther shal ye se him, as he himselfe tolde you.

These are the wordes of the Angels, which (if al circumstā ­ces be thorowly well cōsidered) do plainly declare, that the very true body of the Lord did verely arise from the dead. The wemē come & seeke the body of y ^e lord, desiring to annoynt it: therefore the question is, touching the bo­dy of Christe. The Angels also [Page 8] speake of y ^e true body of Christ, & make answer, saying: Ye seke Iesus of Nazareth. Whervnto they adde distinctly, him y ^t was crucified. Now are we sure that his very true body was crucifi­ed and died. He (say they) name­ly that died, euen Iesus of Na­zareth, the same is become aliue againe. Why seke ye the liuing among the dead? The lord died of a truthe, but deathe must not haue dominion ouer him, nether muste his body putrify or cor­rupt, as other mens bodies doe, according as holy Dauid sayde before: Psalme. 16. Afore hand, I sawe God alwayes before me: for he is on my right hand, that I shuld not [Page 9] be moued. Therfore did mi hart reioyse, and my tong was glad. Moreouer also my flesh shal rest in hope, because thou wilte not leaue my soule in Hell, neither wilte thou suffer thy holy one to see corruption. Thou hast shew­ed me y ^e wayes of life, thou shalt make me ful of ioy w ^t thy coūte­nance: and at thy right hād, ther is pleasure for euermore.

These words extend wholely vnto Christ, according as the .ii. excellent Apostles, Actes. 2.13. namely Pe­ter in the second, and Paul in y ^e 13. of the Acts, do declare. Out of the Angels wordes also is it com into the articles of y ^e crede, as we all cōfesse w ^t these words: [Page 10] he rose again from y ^e dead. This word (from the dead) doth truly expresse the death and resurrection after this sense. He died, as other men also doe, according to the law of nature. And euen in y ^e same fleshe, which he therefore toke vpō him that he might die, receiued the immortalitye and toke it vnto him againe. Therefore say the Angels: he is rise [...] again. But that thing riseth no vp, which fel not afore: therfore euen the same bodye of Christe, that fell in death, is from death risen vp againe.

Moreouer, they name also the place where he was laide, to ex­presse perfectly, that y ^e very true [Page 11] body was risen, saying: beholde the place, wher they layed him. The mortall body of the Lorde hath his certaine place, yea his owne place (that the Logicians cal, Vbi, that is to say, where) in the which he was laide. And as he now is become immortal, he hath his own place againe. For if the bodye that was raised vp, were euery where, then had not the Angels sayde: Beholde the place wher they laid him. Yea, they had not bene able to shewe any one place, wher he was not if the immortall body must be e­uery where. But now they shew a place, in the which the immor­tall body was not, and that with [Page 12] plaine expresse wordes, saying: he is not heere. Of this nowe it foloweth, y ^t the body of Christe. which is but in one place, did verely rise again. In the gospel o [...] s. Iohn also the sepulchre cloths wherin the Lord was wrapt (as the hed cloth, & that which was about his body) are mencioned as strong testimonies of the bodi risen vp: which clothes Pete [...] and Iohn did perfectly see. Furthermore, the Angels proue his very true resurrection out of th [...] word of god, and say, remembe [...] what he saide vnto you while h [...] was yet in Galilee: the sonne o [...] man muste be deliuered into th [...] handes of sinfull men. &c. Wit [...] [Page 13] these wordes will they instructe vs, that the sonne of man, a very true body, is truly risen againe. They say moreouer: go quickly, tel the disciples, that he is risen from death. Now was the body dead, and (as all mens bodies, y ^t die) laid in the graue. And euen y ^e same body was made immor­tall, & rose again from the dead. He shall go before you into Ga­lilee, yea before you shal he goe, w ^t a true bodi that moueth from one place to another: there, as in a certaine place, shall ye se him. Ye shal se him I say: for with a visible & palpable body is he ri­sen, as ye are told by the Lorde himself, who can neither lie nor deceiue.

CHAP. 3. Appearings of the body raised vp.

HEreunto extende the mani­fold appearings or opē she­wings of Christ, mencioned by the Euangelists. In Mark it is wrytten thus: Mark. 16. whan Iesus was risen early the first day after the Sabbothe, he appeared firste to Mary Magdalen. To whom in the gospel of Iohn, he sayth: goe to my brethren and tel them: Iohn. 20. I go vp to my father and your fa­ther, to my God and your God. Now whan she came to the dis­ciples, she tolde thē that she had sene the Lord, & that he had spo­ken suche things vnto her. In Mathew he meteth the wemen, [Page 15] and sayeth: All haile. Fear not, Math. 28. goe and tell my brethren, y ^t they go into Galilee, there shall they see me. In holy S. Luke is mē ­cion made of two appearings. The first when he shewed him­selfe to the two that went to E­maus, Luke. 24. & opened vnto them the true resurrection of hys bodye. The second, whā they were gon againe from Hierusalem, they came to the Disciples, minding to shew them, and to geue them to vnderstād, what they had sene and hard. Then preuented they them, and said: the Lord is truly risen in deede, and hath apeared vnto Simon. Luke. 24. Nowe while they were talking of suche things a­mong [Page 16] them selues, Iesus stode in the middes of them, and said: peace be vnto you. But whan they sawe him, they were sore a­fraid, thinking y ^t they had sene a spirit, or some other vision. Thē said the lord vnto them: why are ye troubled: And why doe thou­ghtes arise in your hartes? Be­hold my hands and my fete.

CHAP. 4. The body of Christ rose again, not a spirite but a true body.

NOwe that no man should thinke it to be another body, which he had not afore his resurrection, he addeth thereto immediatly: It is euē I my self. Handle me, & see: a spirite hath not fleshe & bones, as ye see me [Page 17] haue. And wyth that shewed he them his hands and his fete.

With this euident testimony of the Lord, De agone Christiano. cap. 24. was S. Augustine moued, boldly to saye, that they ought not to be heard, which de­ny the body of the Lord to haue risen againe, as it was layed in the sepulchre. For if it were not so, he wold not haue saide to his disciples after the resurrection: Handle me and see, for a spirite hath not flesh & bones, as ye see me haue. Now is it as much as to rob God of his honor, if anye man wold thinke, that the lord, who is the truth it self, had in a­ny thing, that he spake, not sayd the truthe. &c. Thomas was not [Page 18] there, when y ^e Lord shewed him selfe aliue vnto his disciples: but whan he came againe, they told him with greate ioy, what they had sene & heard. Neuerthelesse he thoughte it had not bene as they spake, and he sayd: except I see in his hands the print of the nailes, Iohn. 20. & put my finger into the holes of them, and my hand into his side, I will not beleeue it. Therfore after .viii. days, whan the disciples were assembled to­gether againe, & Thomas with them, Iesus commeth in, while the dores wer shut, and standeth in the middes among them, and saith: peace be vnto you. After­warde sayde he vnto Thomas: [Page 19] reache hither thy finger, and be­holde my handes, put thy hande here also and lay it in my side, & be not faithlesse, but beleuing. Thomas answered and said vn­to him: my Lorde, and my God. For S. Paule also in the firste chapter of the Epistle to y ^e Ro­maines doth out of the resurrec­tion of the Lord, Rom. 1. proue the god-head thus: which was borne of the seede of Dauid after y ^e flesh, and euidently declared to be the sonne of god after the spirit that sanctifieth, and by that he rose a­gain from the dead, namely Ie­sus Christ our lord. What cā be spoken more plaine, more euidēt or more certain? For freely did [Page 20] the Lorde sette before their eies his body, which was hāged vp­on the crosse, that they might see it & handle it. For the body was pearsed with nails, and marked with the printes therof. Oute of this now it foloweth, y ^t the lord with his true bodye did verelye rise again, and not a spirit. And further, the Lorde also sheweth himselfe vnto the seuen, whych then were in Galile, fishing at y ^e sea of Tiberias. The Euāgelist addeth likewise thervnto, Iohn. 21. that it was not expedient for any of the Disciples to aske him who hee was: for they knewe that it was the Lord. In the .28. chapter of Mathewe, the eleuen Apostles [Page 21] saw the Lorde, Math. 28. and worshipped hī, as it is declared afore. Some think, that the same was the ex­cellent appearing, y ^t Paul spea­keth of, saying: Afterward was he sene of moe then fiue hundred brethren at once: 1. Cor. 15. of whom many are aliue this day, but some are a slepe (or dead.) And in y ^e same place dothe the Apostle make mention yet of two moe appea­rings, saying: after this was he sene of Iames, then to al the A­postles. And laste of all he was seene of me, as of one that was borne out of due time.

Luke the Euangelist, in the beginning of the Actes of the Apostles, hath in maner collec­ted [Page 22] all the probations together. Actes. 1. The Lorde (sayeth he) shewed himselfe aliue vnto his apostles after his Passyon, and that by manye tokens, appearing vnto them forty dayes, and speaking of the kingdom of God. S. Pe­ter also, instructing Cornelius in the Faithe of Christ, Actes. 10. said: we are witnesses of all thyngs, which he did in the lande of the Iewes, and at Hierusalem, whō they slue & hanged on tree. Him God raised vp y ^e third day, and shewed him opēly, not to all the people, but vnto vs witnes­ses, chosen before of god for that intent: which did eat and drinke with him after he rose frō death. [Page 23] With these plain probations & testimonies (as I suppose it) it is euidētly declared, and suffici­ently shewed, y ^t our Lord Iesus Christ with his owne very true body, which hāged on the cros, did vereli rise from the dead. As touching the glorificatiō, I shal speake therof, when I come to y ^e resurrection of the bodies: and there will I shew more, that the glorification dothe nothing mi­nishe the veritye or truthe of the body, read the sixt chapter.

CHAP. 5. The frute of the Resurrection of Christe.

NOw I wil declare the oc­casion, whye I haue w ^t [Page 24] suche diligence, and so earnestly preased vnto this, y ^t Iesus christ w ^t his true body did truly rise a­gaine. That is, how profitable & necessary it is, so to beleue, and what frute the true resurrection of Christ doth bring & engender vnto vs. And albeit that hereof, as of a plentiful treasure, muche might be spoken: yet wil I com­prehend it all in a short summe. Thoughe we be cōplete & made perfecte thorowe the deathe of Christ, while the iust iudgemēt of god is satisfied, the curse takē away, & the penalty recompenced and paid: Yet saith Peter, we are borne again, thorow the resurrectiō of Iesus Christ, vn­to [Page 25] a liuīg hope. For like a christ with his resurrection ouercame death, so standeth also y ^e triumph & victory of our faith in y ^e resur­rection of Christ. Therfore tho­rowe his death is sinne taken a­way, by his resurrectiō is righ­tuousnesse brought againe. For how could he w ^t his death, haue deliuered vs frō death, if he him­self had of death ben ouercome? Or how could he haue obteined the victory for vs, if he had bene destroyed in the battell himself? Therfore thorow death is death discomfited, and with the resur­rection is life to vs restored.

Hereof commeth it that Paul sayth: if Christ be not risen, 1. Cor. 15. then [Page 26] is your faith in vaine, and ye ar [...] yet still in youre sinnes: and so they, that be a sleepe in Christe, are lost. And to the Romaines Christ (sayth he) was deliuered vp for our sinnes, Rom. 4. & rose again [...] for our iustification.

Heerevnto serueth it also, y ^t h [...] wryteth in the. Rom. 10. 10. Chapter. I [...] thou confesse y ^e lorde Iesus with thy mouth, and beleeue in thin [...] hart, y ^t God raised him vp from the dead, thou shalt be saued. T [...] the Philippians he sayth more ouer: Philip. 3. I count al things but loss [...] for the excellent knowledge sake of Iesus Christe. Out of all this is there yet another thing con­cluded, namely: that not onli life [Page 27] is restored vnto vs, but also that in the resurrection of the Lord, the immortalitye of the soule is grounded faste and sure. For so sayth the lord himself in the gos­pell: Iohn. 11. I am the resurrection and the life: he that beleueth on me, thoughe he were deade, he shall liue: and whosoeuer liueth and beleueth on me, shall neuer die.

Yet another frute also receiue we out of the resurrection of the lord: namely that we are assured & out of doute, euen as if we had receiued wryting & seale therof, y ^t our owne bodies likewise shal rise from death: forasmuch as in the true resurrection of the body of Christ, oure resurrection hath [Page 28] a fast and vmnoueable grounde For Paule sayeth: Christe ros [...] from the deade, 1. Cor. 15. & is become th [...] first frutes of them y ^t sleepe. Fo [...] by one mā came death, & by on [...] man came the resurrection of [...] dead. For as by Adam all die, by Christ shal all be made aliue but euery one in his own order▪ The first is Christe, then they are Christes. &c. Now he that i [...] y ^e first can not be alone: the hea [...] also shal not forsake the mēber▪ Seing then y ^t Christ the head [...] risen, it must needes folow, tha [...] we also, as members, muste ri [...] again. For euen in y ^e same plac [...] doth Paule conclude: if the dea [...] rise not again, thē is not Chri [...] [Page 29] risen againe. And finally oute of the wordes of the holye Apostle Paul we learn, Rom. 6 Collos. 3. that thorow the ensāple of Christe, that was rai­sed vp, we are not onli prouoked to take vpon vs a new life, but y ^t we also thorowe the power of Christ are renued, y ^t we mighte leade an innocent and holye life. And thus haue I breefely com­prehēded and declared the prin­cipall frutes of the resurrection of the Lorde.

CHAP. 6. Of the true Ascension of the Lordes body, that arose a bodye and no Spirite, and of his place vvhether hee vvent to be in.

MOreouer, it shall be ex­dient to know, to what [Page 30] place the true body of the Lorde was caried or came: whether it was laid in the earthe againe, or vanished away, or turned into y ^e nature of the Godhead, or other­wise chaunged into a sprite. In this poynt, we affirm thus: The right old Christian faith, the vp­right holy scripture, & the aun­cient Doctrine of the Christian church, doth teach, hold, and cō fes, that Iesus Christ, very go [...] and mā, hath not laid away, no [...] mixt together, nor yet put of hi [...] natures, the godhead & the ma [...] hode: but y ^t he kepeth stil bothe natures in theyr properties v [...] blemished, & that he ascended v [...] to heauen very true God & ma [...] [Page 31] For so we knowledge and con­fes in the Crede: he ascended vp to heauen. We finde also in the gospell of Marke: so then, when the Lord had spoken vnto them, Marke. 16. he was receiued into heauen, & sitteth on the right hand of god. Item Ruffinus an olde wryter (who hath declared the articles of the faith) saith: Ruffinus. he ascēded into the heauens: not thether where the worde, that is God, was not afore (for he was euer stil in heauen and continued in his father) [...]ut thether wher the word, that became man, sate not afore. Yet [...]il we declare this more plain­ [...]y out of y ^e gospel of Luke, Luke. 24. wher [...]t is written thus: and he led thē [Page 32] out into Bethanie, & lifte vp hi [...] handes, and blessed them. And [...] came to pas, as he blessed them he departed from them, and wa [...] caried vp into heauen.

Nowe if thou ponder euery thing heere thorowly, thou mu [...] needes acknowledge, and bein [...] ouercome wyth the truthe, tho [...] must nedes confesse, that the very true body of the lord was n [...] layd away, neyther turned int [...] the nature of the godhead: but h [...] a very true mā, who at one ti [...] is but in one place, ascended a [...] was taken vp into heauen, as [...] to one place. He led them out [...] saith he. Who? I prai the. Eue [...] the Lorde Iesus, whiche vnto [Page 33] than, by the space of forty daies, had in very deede truely shewed himselfe vnto his disciples, that he was risen from the dead with a very true essencial body. Euen he, the very same that had taken vnto him a true bodi, led his dis­ciples out vnto Bethanye, & frō thence brought he them farther to Mount Oliuet. And in y ^e same place, lifting vp his handes (no doubt, bodely & humain hands) yea with the prints & tokens of the woundes, he blessed them, [...]amely his disciples: that is, he saluted them, as the maner is of [...]hose that take their leaue of vs. And so departed he from them, [...] set his body corporally in hea­uen, [Page 34] as in one place. For after­ward it foloweth yet more plaī: he departed from them: that is, he was caried into heauen.

For, to be caryed, may heare be spoken, only of the body: and in suche sorte departed he from them, that his body was frō the earth taken vp into heauen.

And though all this be euiden [...] and plain in it self, yet by the Euangelist Luke, Actes. 1. in the Actes o [...] the Apostles, it is set forthe an [...] opened more manifestly. For afore all things he testifieth, y ^t th [...] Lord arose w ^t his owne true b [...] dy: and that by the space of. 4 [...] daies, w ^t many tokens & euide [...] ces, he plainli proued & declar [...] [Page 35] his resurrection vnto the Disci­ples. And immediatly he addeth therevnto, y ^t euen the very same body was taken vp into heauen. For whan he had spoken these things (saith he) while they be­held him he was takē vp on hie: and a cloud receiued him vp out of their sight. Lo, the Lord was taken vp: yea euen in their eye sight was he taken vp on hie, so y ^t a cloud receiued his very true body away frō the sight of their eyes. I beseche you, what can be more aptly or more conuenientli spoken of an essencial body?

It foloweth farther in the E­uangelist Luke: and while they loked stedfastly vp towards hea­uen [Page 36] as he went (mark that wel) beholde, two men stode by them in white Apparell, which also sayd: ye menne of Galilee, why stand ye gasing vp into heauen? This same Iesus, who is taken vp from you into heauen, shal so come, euen as ye haue seene him go into heauen. Wherfore oure Lord Iesus is departed vp into heauen, with his own true essentiall body: yea euen w ^t the same which he raised vp from y ^e dead. For euen w ^t the same very true humaine bodye shall he come a­gain vnto iudgement, according as the Lord himselfe sayd, & the Prophet Zachary, Math. 26. Zach. 12. Iohn. 19. whose words s. Ihon aledgeth: They shal loke [Page 37] on him, whō they haue pearsed.

Thus I truste it is sufficient­ly proued and declared, that the Lord Iesus, with his own very true bodye which he raised from deathe, is gone vp into heauen. But to the intente that no man mistake this worde (heauen) or otherwise imagine any thing, y ^t is darke or not vnderstād, wher­by the simple being in erroure, may scase know at the last wher heauen is, or where Christ hath his dwelling: It shal therfore be nedeful, brefely to declare, what the heauen is: and that the Lord w ^t his own true body doth dwell in heauen, as in one place. For heauē is a certain assured place, [Page 38] and not only a name & declara­tion of the estate & being in hea­uen. Therfore whan it is sayde, Christ is gon vp into heauen, it is not so much as only to say, he hath taken vpon him an heauen­ly estate or being: but also, he dwelleth bodely in heauen, as in one place.

CHAP. 7. The diuers significations of this vvord, Heauen, as it is vsed in scripture.

THis worde (Heauen) in the scripture, is vsed diuers and sondry waies. First for y ^e whol [...] firmament, which is called th [...] heauenly host, or beutifull apparell of the heauens. Hereof ha [...] thou recorde in the eighte an [...] ninetenth Psalme. Psal. 8.19.

[Page 39]It is taken also for the ayre which is aboue vs, as the Pro­phet sayeth: he couereth the hea­uen with clouds, Psal. 146. to prepare rain for the earth. Hereof cōmeth it, that the foules, which flie in the [...]ire, are called foules or birdes of heauen, that is to say, birdes [...]n the aire. Item, heauen also is vsed for a seat, habitatiō or dwel [...]ing, as: the Lord hath prepared his seate in heauen, and: Psal. 103. Math. 5. ye shall not sweare by Heauen, for it is Gods seat. And though God be [...]nfinite, & can not be compassed [...]bout w ^t any place (as the moste wise Salomon saide: 3. Reg. 8. The hea­uens, and the heauens of all hea­uens, are not able to conteine [Page 40] thee. And howe should then th [...] house doe it, y ^t I haue builded? Yet the scripture calleth the heuen y ^t is aboue vs, a dwelling [...] God: which dwellīg is ordein [...] for all faithfull & vertuous bel [...] uers, and is named the heaue [...] This doth Paule witnesse, sa [...] ing, we know, 2. Cor. 5. that if our earth mansion of this dwelling wer [...] destroied, we haue a building [...] God, an habitation not made [...] hands, but eternall in heauen.

Here is now heauen taken f [...] the kingdom of God, for y ^e kin [...] dome of the father, or ioy & ete [...] nal life, which is peace and re [...] The heauen (I say) is a seat a [...] dwelling of the faithfull or ble [...] sed [Page 41] beleuers: a determinat place also, into the which the lord Ie­sus was receiued, when he was taken vp into the heauen. And this dothe the scripture plainly declare vnto vs, namely y ^e aboue [...]s ther is a certain determinate place prepared for vs.

For Luke saith: he was recei­ [...]ed vp on hie, Actes. 1. and a cloude toke [...]im vp away out of their sighte. Item, and while thei loked sted­ [...]astly vp towardes heauen, the Angels saide: this same Iesus, which is taken away from you [...]nto heauen, shal so come, euē as [...]e haue sene him go into heauē. [...]ho is so ignorāt now, that he [...]otteth not where heauen is or [Page 42] the clouds, or into which heau [...] the Apostles loked so stedfast [...] Besides this, the holye Apos [...] Paule sayth also: our conuersa [...] on, Phillip. 3. freburgership or dwelling in heauen: from whence we lo [...] for the Sauioure, euen the L [...] Iesus. Loe in heauen, saythe [...] Apostle, is oure dwelling. [...] which heauen, I pray you? [...] in the same whence we loke the sauioure. Now is it euid [...] from whence we wait and lo [...] seing y ^t the Apostle sayth ag [...] we, which shall liue and rema [...] shalbe caught vp with them [...] in the cloudes, 1. Thess. 4. to mete the L [...] in the air, and so shall we eue [...] wyth the Lord.

[Page 43]He saith also in another place: if ye be risen againe w ^t Christe, Collos. 8. then seke those things which are aboue, wher Christ sitteth at the right hand of God. And therfore is the Lord Iesus gone vp into the heauen that is aboue vs, and namely into y ^t sure certaī place, which is prepared for y ^e blessed.

And in the same heauen, as in a sure certain place, doth Christ now dwel bodely.

Of this opinion also was holy Augustine, as in dede it is righte & agreeable vnto holy scripture. His words are foūd in the boke ad Dardanum de praesentia Dei. Fulgentius Holye Fulgentius in the seconde booke that he wrote vnto King [Page 44] Trasimundus, is earnest to bring euery mā vnto this vnder­standing: that the humaine kind & nature of Christ, which now dwelleth in heauen, is circūscri­bed, & in one place. With him a [...] so accordeth vniformly the holy martyr Vigilius, Vigilius. whose testimo­ny I wil now omit, and come againe to the holy scripture.

The Scripture, minding t [...] shewe what is become of the body, that rose againe from death and ascended vp, and where h [...] hathe his dwelling, saith simpl [...] & plainly: Christ sit­teth at the right hand of God. he sitteth at the righ [...] hand of God the father almig [...] tye. Thus nowe is the bodye [...] Christ come to the right hand [Page 45] God, there sitteth he. But heere shall it be expedient to declare what the right hande of God is, and what it is to sit at Goddes right hand.

CHAP. 8. VVhat Gods right hand is, and to vvhom it is referred.

FIrst, the right hande of God is not referred vnto god him self, but vnto men, that are on the right hād. So that first the right hand of God dothe signify the e­ternal saluation, and the place of those, that be saued. This did ho­li Augustine teach, whose words I may well alledge, forasmuche as he also doth confirme & proue his opinion by the diuine and holye Scriptures. In his booke [Page 46] de Agone Christiano, August. de agone Christiano. cap. 26. he sayth: we ought not to heare them, that de­ny the sonne to sitte at the righte hand of God. For they say, hath god the father also a right or lef [...] side, as bodies haue? Nether d [...] we vnderstand that of the father For with no bodelye proportion can God be described or comprehended. As for the right hand o [...] the father, it is nothing els but eternall saluation, which he sha [...] geue to al godly & faithfull beleuers. In like manner is the left hande rightly taken for the euerlasting damnation, y ^t shall com [...] vpon the vnbeleuers. So y ^t n [...] of God, but of the creatures [...] must be expounded, y ^t is writte [...] [Page 47] of the right & left hand. For euen the body of Christ also, which is the church, shall come to y ^e right hand, that is, into saluation, as the Apostle saithe to the Ephesi­ans: Ephe. 2. he hathe raised vs vp toge­ther w ^t him, & made vs sit toge­ther w ^t him among them of hea­uen. For though oure bodies as yet be not there, our hope neuer­thelesse is there already.

The same holy Augustin saith also further in the boke De fide & symbolo. De fide & symbolo. cap. 7. By the right hand (saith [...]e) must be vnderstand the high­est saluatiō, wher rightuousnes, peace & ioy is: like as the gotes also shalbe set on the lefte hande. That is, by reson of theyr sins & [Page 46] [...] [Page 47] [...] [Page 48] wickednesse, they shal come into great calamity, troble & misery All these are the wordes of holy Augustine.

CHAP. 9. VVhat it is to sit at the right hand of God, hovve Christ sitteth the [...] and vvhat he dothe.

ANd thus now, to sit at th [...] right hand of God, is eue [...] as much, as to be in rest: that to say, al wretchednesse & miser [...] set aside, to liue in a godly life, to be partaker of eternall ioy Now that this word (to sitte) vsed in Scripture for rest, the places declare. In the. 4. boke Moises it is wrytten thus: sha [...] your brethren go to war, Num 32. & wo [...] ye sit here? Mich. 4. And in Micheas: eu [...] ry [Page 49] one shal sit vnder his vine and figtree. &c. Mani mo such places ther be. Wherfore now, whā the scripture saithe, that the lord Ie­sus sitteth at the right hād of his father, it vnderstādeth it chefely of his humaine nature: which he he toke vpon him, that the same being discharged and free from al trauaile and misery of man, is now all in ioy, & partaker of the kingdō euerlasting. Thus saithe also Rufinus in his exposition of the Crede: Rufinus. to sit at the right hand of the father, is cōuenient for the manhead receiued, which is re­ceiued thorow a mistery. For to ascribe that to the diuine nature, it is vnseemely, as though it had [Page 50] a seate in heauen: but of the hu­maine nature it is properly vn­derstand and spoken.

And the like yet did holy s. Peter teach afore Rufinus time, a [...] it is to see in the Actes. Actes. 2.3.

But now might one ask wha [...] doth the son at the right hand o [...] the father? Must he alway sitt [...] there, & be asmuch as made fast and bound vnto it? Answere.

The Lord Iesus, after his hu­maine nature that he tooke vpon him, & which he put not frō him in heauen, hath now eternall ioy with his elect: he as the head w ^t his members ruling & reigning with all faithfull beleeuers for e­uermore. Wherof we shal spea [...] [Page 51] more afterward.

A very superfluous & vnprofi­table question also is it, whā one will so curiously inquire & know what God doth in heauen.

For God wil only teach vs w ^t his holy worde, y ^t he liueth & ru­leth eternally in the glory of his heauenly father. Holy Augustin saithe also in the booke De fide & symbolo: De fide & symbolo. cap. 6. To go about for to seke and inquire, where and howe the body of our Lord is in heauen, it is a poynt of nice people, & brin­geth no profit.

Only we ought to beleue, that he is verely in heauen. For truly it standeth not w ^t our weaknes, to comprehende and discerne the [Page 52] priuity of the heauens: but it be­semeth our faith, to haue the worthy & glorious body of the Lord in highe and worthy estimation. Hetherto Augustine.

CHAP. 10. That Christ sitteth at the right hand of God by his humanity, but circumscribed in place, and is not euery vvhere.

NOw though the heauenly honor & glory be high, and may not be expressed: yet th [...] place where he dwelleth, is cer­taine, & the bodye y ^t is in heauen can not be euery where. For the right hande of God, in and after this first signification thereof, is not infinite. Els must al faithf [...] beleuers also, & they that are sa­ued, be euery where, seeing they [Page 53] are with the sonne of God, who is taken vp into heauen. For the Lord himselfe saithe: Iohn. 17. nowe from henceforth shall I be no more in the worlde, but they are in the world, & I come vnto thee. Vpō this he saith: father, they whome thou hast geuen vnto me, I will that where I am, they also be w ^t me, that they may see my glorye which thou hast geuen me.

Item, he that doth me seruice let him folowe me: Iohn. 12. and where I am, there shal also my seruaunts be. Seing now that our soules & oure bodies also, after the resur­rection of the flesh, shalbe in hea­uen, as in a place certain: it folo­weth that the body of the Lord, [Page 54] which into heauen is taken vp, hath also a place certaine in hea­uen, and y ^t the right hand of God in this signification can not be e­uery where.

In this vprighte matter, let it trouble no man, that is read in s. Paul, Ephe. 4. how y ^t Christ ascended vp aboue al the heauens by meanes whereof, a curious body mighte peraduenture conclude: if Christ our Lord be taken vp aboue the heauens, then can there no place certain be ascribed vnto him, se­ing there is no place aboue or w ^t out the heauen. Neither ought it to offend any man y ^t is wrytten, how y ^t vnto Christ ther is geuē a name, which is aboue al names. [Page 55] Or that Paule sayth, Phillip. 2. 1. Cor. 2. howe that no eie hath sene, neither any eare heard, nor is come into the heart of man, what god hath prepared vnto them that loue him.

For the scripture of God tho­row out, doth witnes constantly and sure, that Christ Iesus is ta­ken vp into heauen, & sitteth at y ^e right hād of his father. Wherby it is out of dout, that the Apostle thought not to set Christ w ^toute heauen: but therefore proponeth he the matter w ^t so high & excel­lent wordes, to shew and declare vnto vs, that the body of our lord which afore was despised, and shamefulli defaced, is now in the supreme & highest glorye, & that [Page 56] meaneth he, where he saythe, aboue all heauens. For who [...] dothe thorowly consider y ^t plac [...] of Paule to the Ephesians, findeth y ^t Paul hath set two parte of his oratiō, Ephe. 4 the one against th [...] other. For first he saithe thus that he ascended, what meane [...] it, but that he also descended fi [...] into the lowest parts of y ^e earth Against this, setteth he nowe: h [...] that descended, is euen the sam [...] also that ascended vp, euen [...] boue all heauens.

Therfore is here the one set [...] gainst the other: namely, to de [...] cend into the lowest parts of t [...] earth, & to ascend aboue all he [...] uens. But who would heere co [...] clude: [Page 57] Christe ascended into the lowest partes of the earth: Ergo, he had no place vpon earth? For euery man vnderstandeth well, y ^t Paule with these words minded to declare the true comming of the Lord vpon earth, & the great humility & mekenes of our lorde Iesus Christe. Therefore, who wold thē in the other part of the oration conclude: Christ ascēded vp aboue all heauens: Ergo he is not in heauen, or in anye other place? For is there also any one place without the heauen: Who vnderstandeth not now, y ^t Paule here minded to say nothing else thā that, which he vttereth more plainly to the Philippians: Phillip. 2 he [Page 58] hathe exalted him on hie? An [...] thoughe this highe or heauenl [...] honor be greater and more glor [...] ous, then any mannes tonge ca [...] or may expresse: yet the heaue [...] is and doth remain stil the dwe [...] ling of the faithful, and therefor [...] is it a place certaine.

Wherfore after my plaine an [...] simple vnderstanding, whych i [...] not curious, I beleue constātly y ^t the glorified body of Christe i [...] ascended vp aboue all heauens that is aboue al cōpace, or spher [...] & height of heauen, & so euen i [...] heauen, that is in the dwelling [...] the faithful, and ther remaineth and is not (as they say) passed b [...] on the out side of heauen.

[Page 59]For the truthe witnesseth eui­dently: where I am, Iohn. 12. ther shall al­so my seruaunts be. Nowe shall the seruauntes of God be in hea­uen, & not without or aboue the heauē (that is to say) in no place. For Paul, the chosen mā of god, saithe to the Philippians: Phillip. 3. oure dwelling is in Heauen, from whence we loke for y ^e sauior. &c. plainly also & euidently doth the true worde of God declare, y ^t the heauen, into the which Christ as­cended, is a place certain: for the Lord saithe: in my fathers house are many dwellings: if it were not so, I would haue told you. I goe to prepare a place for you. Iohn. 14. And if I goe to prepare a place [Page 60] for you, I wil come to you again & receiue you euen vnto my self that where I am, there you may be also.

Here in dede could nothing b [...] brought forthe more mete & conuenient to oure purpose. For th [...] thing y ^t we now treate of, is th [...] heauen, which is the dwelling natiue country of the blessed, an [...] which here is called a dwelling or mansion, or place: yea a dwe [...] ling & place in the house of Go [...] y ^e father. Who is now any mo [...] so malapart or arrogāt, as to v [...] dertake to deny, that heauen is place? For thus saithe the Lor [...] In my Fathers House alread [...] there are many mansions: th [...] [Page 61] not only I, but al mine also haue a place and dwelling.

If it were not so, then had I told you, that I wold goe to pre­pare the same for you. But now it is not needefull, seeing they be prepared alredy, & wait for you.

Wheras I now go away, and must be from you a litle seson, it is not that I wold prepare man­sions for you, for they are prepa­red already: but that I thorowe my death may make the way for you into Heauen, and open the strete to the said dwelling. Now to the intent no mā shal say, that we haply haue a place in heauen as men, but Christ hath not so a place: therfore doth the truthe of [Page 62] god plainly expresse, y ^t the place, wher christ is, is a place in dede.

For he sayeth: I will take you vnto me: Iohn. 14. yea not onely vnto me, but vnto my self. For immediat­ly vpon y ^e same, doth he yet add it more plaine: That wher I am there you may be also.

Christ then, as a very true mi [...] is in Heauen, as in one place wherfore it foloweth, that we a [...] so shall be in Heauen, as in o [...] place certaine. This the truth sayth: therfore must it needes [...] euen so, & can be none otherwis [...]

The same also doth y ^e human kinde and nature require whic [...] God, as Augustine saith, did e [...] due with immortality, but too [...] [Page 63] not away the nature and kinde.

The Seleucians, The Seleucians error. or Hermians denyed our sauiour Christ after the fleshe to sit at the right hand of the father. But the true faith­full beleuers haue euer still con­fessed and taught, y ^t the very true body or fleshe of our Lord dothe sit at the fathers right hand. For verely if the bodi and flesh of our Lorde haue not his place geuen him, or if that be w ^tdrawne from him: then is this the plaine mea­ning, that our Lorde had no true body. For holy Augustine saith, and saith right: take all roume & place from the bodies, that they haue no place to be in, and then are they no where: if they be no [Page 64] where, then are they nothing at all. As for the place of Paule to the Philippians in the seconde Chapter, it teacheth nothing at all, that, w ^t the exaltation and as­cension of Christe, any thing is withdrawn from the nature hu­maine, or y ^t we oughte to speake nothing more of it, or y ^t we shuld or mighte ascribe no name and place vnto it: but like as with y ^• words goīg before (which serue much to the matter) he thoughte to expresse the lowest humilitye of Christ, euen so is it nowe hys minde, with very honorable and hie excellent words, to set forthe his glory.

Yea he declareth himself in the [Page 65] words folowing, and saith: in the name of Iesus shall all knees bow, Phil. 2. bothe of things that are in heauen, of things that are on the earth, and things that are vnder the earth.

And thus hath the father exal­ted the name of Iesu aboue all names, The name of Christ is aboue all names. euen in shewing and de­claring, that Iesus is the same, whom al they that are in heauē, vpon earth, and vnder the earthe ought by right to know, worship and feare, as Lord of al things & creatures: yea, & that all things shuld confesse, y ^t Iesus is y ^e lord, to the praise of god the Father.

For verely we muste needes knowledge that Iesus Christ is [Page 66] lord, yea lord of all things, king, defender & redemer, of like pow­er and honor with the Father. Which thing extendeth not to y ^e fathers derogatiō or dishonor, as the Arrians folishly thought: Arriani. but to the great glory of the father.

The Lord saith himself in the gospel: Iohn. 5. the father hath cōmitted all iudgement vnto the sonne, bi­cause that all mē shuld honor the sonne, euen as they honor the fa­ther. He that honoreth not y ^e son, the same honoreth not the father which hath sent him.

Moreouer there he saithe: and now glorify thou me, O father, with thine own self, Iohn. 17. with y ^t glori which I had with thee, or euer y ^e [Page 67] world was. From the beginning had he y ^e honorable name of god, which is glorious and far excel­lent aboue all names.

Now thorow the incarnation, and by reason of the contemned and despised crosse of Christ, the godly honor in Christ was thou­ghte to be somewhat darkened. But that did the father restore & bring to glory, in that he raised vp his son from death, and tooke him vp into heauen. And thus gaue he him a name, which is a­boue all names: for so he decla­reth, y ^t he is Lorde of all things.

Holy Peter also, a felowe hel­per of S. Paule, in the seconde chapter of the Actes of the Apo­stles, [Page 68] did in like maner vtter the same. Actes. 2. For after he hathe opened & declared the true resurrection of our Lorde Iesus Christ from deathe, & his glorious ascention into heauen, he saith: so therfore, let all the house of Israel knowe for a surety, that God hath made this same Iesus, whom ye haue crucified, Lord & Christ. And to be shorte: Paule by the name of Christ, that is aboue all names, vnderstode the blessed name of God the Lord, which can not be vttered, and is aboue all names.

But seing our Lorde is a true man, like as he is also very God both together, and hath with the glorification not put of the kinde [Page 69] and nature of man, nether consu­med it thorow the godhead: ther­fore remaineth he stil a true creature, y ^t is, a very true man, & therfore may he also right wel be na­med after the same nature, and hath likewise a place certaine.

Finally, as for the words of the Apostle Paule (the eye hath not sene, and the eare hath not hard, 1. Cor. 2. neither haue entred into y ^e heart of man, the things which God hathe prepared for thē that loue him) these wordes, I say, muste not be referred to the place of those, that are saued. For they are wrytten of the vnoutspeaka­ble greatnesse of the ioye, as the whole text of the wordes suffici­ently [Page 70] doth declare.

Brefely, forasmuch as it is op [...] and manifest vnto vs, y ^t the Lord Iesus Christ after his nature y ^t he toke vpon him, is a very true man in glory: It foloweth, y ^t the true humain body of Christ hath his owne place, whereof I hau [...] hetherto spoken so much, not w ^t out cause: namely, to the intēt al [...] godly persones may know, tha [...] this is a place certain prepare [...] for them in heauen: and y ^t the [...] may constantly beleue, y ^t in heauen they haue a brother, namel [...] y ^e Lord Iesus Christ. Touching the frute of the Ascension of o [...] lord, I shall more largely speak of it afterward.

CHAP. 11. An other signification of sit­ting at the right hand of God, by vvhich maner of sitting Christe is euery vvhere, sitting there in such sorte after his God­heade.

THus come I againe to the former part, what the righte hand of God signifieth, & is cal­led. It is taken in the scripture for strength, protection, power, and for the incomprehēsible ho­nor or glory. And therefore it is wrytten: thy right hand, Lorde, Exod. 15. is become glorious in power, thy right hand hath al to dashed the enemy. Item in the Psalme: Thou hast geuē me the defence of thy saluation, Psal. 18 thy right hand also shal hold me vp. Moreouer: Psal. 118. The right hand of the lord hath [Page 72] the preheminence, the right hād of the Lorde bringeth mightye things to passe. After this signi­fication of the right hande soun­deth the name to sit, to rule, to gouerne, to defend, to behaue hi­selfe as a prince or Regent dili­gently in his office, & faithfully to execute the same. For in the thirde boke of the kings, saithe Dauid: 3. Reg. 1. Salomon shall sit vpon my seat, & shall reigne after me. And so in the Psalme he saithe: the Lord said vnto my Lord, si [...] thou at mi right hād, Psal. 110. til I make thine enemies thy foote stoole. And Paule saith: Christe muste raigne, 1. Cor. 15. till he hath put all his e­nemies vnder his fete. Item in [Page 73] the Prophet Zachary: Zach. 6 behold y ^e man whose name is y ^e braunch, and he, that shal spring vp after him, shall build vp the temple of the Lord, yea euen he shall build vp the temple of the lord: he shal beare the praise, he shal sit vpon the Lords throne, & haue the do­mination. A priest shal he be al­so vpon his throne. This kinde of speche is taken of the vse and custome of Kings and Princes, which haue their Deputies, to whom they frely geue all aucto­rity to rule and gouern. Euen so is Christ, in whō the father will be honored, & thorow his autho­ritye & power is it his pleasure to rule. He is takē vp to y ^e right [Page 74] hand of the father, that is to sai [...] to haue the dominion or gouernance in heauen & in earth: an [...] this commission is geuen hy [...] faithfully to execute, & to be lor [...] and gouernor of all things.

Thus the right hande of Go [...] is infinite, neither mai it be sh [...] in, for Gods mighte & power [...] incomprehensible: the kingdo [...] of Christ also, whych is euerl [...] sting, is a kingdō of al worlde, & so is he of one substāce, of o [...] power & honor with the fathe [...] not bounde to one place, but euery where, who in all thing ruleth and worketh: seing he not only a very true man, but [...] so the very true God, after [...] [Page 75] māhode finite, but after his god­head infinite, and incomprehen­sible, and that in one vndeuided person he conteineth very true God and man, King and Lorde of al things. For S. Peter saith Christe is at the right hande of God, gone vp into heauen, 1. Peter. 3. aun­gels, mighte and power, being subdued vnto him.

Item Paule to the Ephesiās: God the father raised vp Christ from the dead, and hath set him on hys right hande in heauenly things aboue all rule, power, might and domination, & aboue al names that are named, not in this worlde only, but also in the world to come. And hath put all [Page 76] things vnder his feete, and hath made him aboue all things: the head of the congregation which is his body, & the fulnes of hi [...] that filleth al in al things. Th [...] much concerning the right hā [...] of god, and concerning heauen that is the place certain or dweling of the blessed: in the which also our lord Iesus with his body hath his mansion and seat.

CHAP. 12. The frute and commoditye the corporall ascension of Christ, both [...] that he doth novv for vs, and in that w [...] learne by it.

AFter this from hēce fort [...] will I speake of the frui [...] and profit of the corporal ascension of our Lord Iesus Christ, of his seat and place at the righ [...] [Page 77] hād of his father. Afore al thīgs we must knowe, that our Lorde ascended vp with his very true body, y ^t he as mediator betwene God & man (being very God & mā himself) & high priest in his owne tēple, might be before his heauenly father, make interces­sion for vs, & wholy take vpon himself our necessities & grefes. For Paul saith to the Hebrues: Christ is not entred into y ^e holy places that are made w ^t hands, Heb. 9. whych are similitudes of true things: but is entred into the ve­ry heauen, to appear now in the sight of God for vs. Herevnto al so pertein other sentences or te­stimonies of Iohn in his first e­pistle. 1. Iohn. 1.2. [Page 78] Item of Paul to the Ro­maines, Rom. 8. wherin he saith: Accor­ding to the same, did our Lorde ascend vp bodely, that he, w ^t hys flesh taken vp into heauē, might stay & direct vpon the holy go [...] all worshipping and Gods ser­uice of those that are his. For [...] corporal worshipping dothe fr [...] hence forth please him, but such as is done to his spiritual body He saith in the gospell of Iohn the pore haue you alwaye wy [...] you, Iohn. 12. and whan you wil, you m [...] do thē good: Mark. 14. but me haue ye n [...] alway. Hereunto also serueth saying of Paule: althoughe w [...] haue known Christ after y ^e flesh yet know we him so no more. 1. Cor. 5.

[Page 79]Moreouer, the Lord with his resurrectiō hath taught vs, that we also shuld lift vp our mindes into heauen, seking no saluation at all vpon earth, seing that hea­uen is our right natiue country. Therefore oughte we to vse the world, as though we vsed it not, 1. Cor. 7. and to directe all oure care and thoughte vnto heauenly things. For Paule sayth to the Colossi­ans: Colos. 3. set your affectiō on things which are aboue, & not on thīgs which are on earth. For ye are deade, and your life is hid wyth Christ in god. Phillip. 3. Item to the Phi­lippians: our dwelling is in heauen, from whence we loke for y ^e sauior, euē Iesus christ our lord.

[Page 80]Christ also with his ascension into heauen, thought to declare vnto vs his power and mighte, wherin consisteth our strength our power, richesse, triumphe against sinne, death, world, deuil, and hell.

For he ascending vp on high led captiuity captiue, and wha [...] he had spoiled the ennemies, h [...] gaue gifts vnto his people, an [...] endueth them yet daily w ^t spiritual riches. Ephe. 4. Therefore sitteth h [...] now on highe, to the intent tha [...] with his owne strengthe, whic [...] he daily bestoweth vpon vs, h [...] may regenerate vs into a spir [...] tual life, & quicken vs w ^t his holy sprite, garnishing his church [Page 81] 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 mā, that we mighte haue an assured true testimoni, that our flesh also shal rise againe, and that the whole perfect man, w ^t body and soule, [Page 82] shalbe caried into heauen. For mēbers shalbe like vnto y ^e heat. Therfore, as the cloud toke vp y ^e very true body of the Lord, ye [...] 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 w ^t Christ their Lorde & head for e­uermore. For Paul saith: y ^e dead in Christ shall arise first. 1. Thes. 4. The [...] we, which liue & remain, shalb [...] caught vp with them also in th [...] cloudes, to meete the Lorde i [...] the ayre, and so shall we euer b [...] with the Lord.

Item to the Hebrues: by th [...] meanes of the bloud of Iesu, w [...] haue free entrance into the hol [...] [Page 83] place by the new & liuing way, Heb. 10. 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, Tertullian. who in y ^e 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 [Page 84] the earnest peny of the flesh, and caried it vp with him into hea­uen, a true euidence or pledge y ^t 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.

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) [Page 86] as Tertullian De Resurrectione carnis declareth, extendeth to no­thing more, thē vnto that which was falne. For nothing cā 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 frō slepe. The Hebrues vse y ^e worde kum, which signifieth, not onli to rise vp, but also to endure to con­tinue, and to remaine vpright.

Iosua. 7.For in the booke of Iosua we read: the childrē of Israel coulde [Page 87] 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 (y ^t is, Gene. 7 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. Iohn. 6 For if by the last day the houre of euery mans death be vnderstand, then dothe [Page 88] the Lord raise vp (that is, he preserueth) the soule in the state, y ^t it dieth not, neither perisheth in death: nowe if by the last day, be vnderstand domes day, then rai­seth he vp the body from y ^e 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.

[Page 89]NOwe will we speake also of these termes, fleshe & body, or corps. We beleeue the resurrection of the body or flesh. The scripture commōly 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 [Page 90] 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 y ^e Crede: y ^t 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: 1. Cor. 15. this corruptible must put on incorruption.

With the terme (this) poynteth he as w ^t a finger vnto our fleshe.

Holy Hierome forceth and cō pelleth Iohn, the bishop of Hie­rusalem, to confesse and knowledge the resurrection, not onely [Page 91] of the body, but also of the flesh, and sayeth: the flesh and the bo­dy are two things.

Euery flesh is a body, VVhat the bodye or corpes is called of the Lati­nistes. 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 y ^t may be sene or handled, yet it betoke­neth sometime a subtile state, y ^t can neither be handled nor sene. As namely, the aire. It is harde to beleue the resur­rection. But at all times it hath bene a hard thing for man to beleue, that y ^e bodies which are buried & resolued to [Page 92] corruption, shuld wholely, with­out imperfection or blemishe, be brought againe, and restored.

Therfore the Athenians, whā 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, o [...] otherwise torne, and deuoured o [...] wild beastes & foules, yea sonn [...] time brēt and brought to ashes, or drowned with water, should perfectly be brought again, an [...] wholy restored? But God, willing to make that easy & lighte, which is harde vnto vs, hathe i [...] [Page 93] the resurrection of our Lord Ie­sus Christ set before our eies an open, plain, and sure trial, decla­ration or euidēce of the true vn­douted resurrection: whervnto, as to an ensample & sure strēgth 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 [...]ne raised he vp from the deade, [Page 94] that we concerning the resurrection of the dead, should haue vt­terly no doubt at all.

Finally, with plain & euident testimonies of y ^e scripture, hath he opened and shewed as I now wil declare: which testimonies and arguments truly do teache, y ^t the flesh of men shal rise again from the dead: that is, that oure bodies shal at y ^e last day be truly raised vp vnto iudgement. Holy Iob saith thus in the .19. Chap­ter: The true resurrecti­on of the flesh pro­ued. O that my words now were wrytten: O that they wer put in a boke: wold God they wer gra­uen with an iron pē in Lede, or in stone to continue. For I am sure that my redemer liueth, & [Page 95] that he shall stande ouer the dust (or earth) in the later dai: that I shalbe 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, Antagoni­stai Iob. as though he knewe not God, & as though he set nothīg 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 [Page 96] this maner: I am of you cōplai­ned 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: Ruth. 4. Num. 35. and with the aforesaide name Goel, dothe Iob set forth and specify y ^e Mes­sias [Page 97] 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 auēger, dout­lesse euen the same that is oure very nere frend: namely a very true mā, 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: [Page 98] 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, Gene. 3. and that accor­ding to the scripture. And wyth this doth he wonderfull well ex­presse y ^e truth of our flesh: name­ly, that our very owne true flesh shall rise againe.

For he will certify vs, y ^t 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 agaī, yea euen that same very body & none other, shalbe raised vp.

But to the intent that no man shuld draw or referre the dust to [Page 99] any other thing, thē to the body of mā: It foloweth moreouer in holy Iob, that after they (name­ly the father, the son, & the holy gost) haue with my skin (not w ^t a straunge, but with mine owne skin) clothed the body, euē 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 frō out of, y ^t flesh, is to be taken vp corporally in­to euerlasting ioy. Besides this, [Page 100] he dothe yet more euidently ex­presse the perfectnesse of the re­surrection of the flesh, and faith: Whom I for my selfe shal see (y ^t is, to my commodity and salua­tion) mine eies shal see him, euē I my selfe shal se him, and none other for me. In y ^e which words it is principalli to be noted, that he sayth, I shal se him, yea euē I my selfe. Then, mine eyes shall see him. Finally, I and els none other. As he wold say: euen I y ^e now haue true flesh and bone, & loke nowe vpon you wyth mine eyes, shall w ^t the very same eyes beholde God also. Therefore in the resurrection of the deade, we shal, w ^t the essenciall substance & [Page 101] 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 cōsu­med 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 [Page 102] Resurrection resteth all my hope and delite.

So sayde Paule also: I haue counted all things but losse, and do iudge them but dunge, Phillip. 3. 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 Io [...] adde herevnto, that maketh the vnderstanding perfect, and con­cludeth his saying, thus: Seing I this knowledge & cōfes, why holde ye me for vngodly? Why [Page 103] 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 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 [Page 104] prouoketh god vnto venge­ance. The prophet Esay in his twenty sixe chapter doth testifie the Resurrection [...] this ma­ner: Esay. 26. Thy dead shall [...]e, euen w ^t my body shall they arise. Stand vp & be glad, ye y ^t 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 y ^t 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? [Page 105] Likewise saith also S. Peter, y ^t the soules of suche, 1. Peter. 4. as died afore time, do liue with god, but with the fleshe they shalbe 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 trōpet, 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. To rest in the dust. For the soules and sprites do not rest or lie in dust: but y ^e bodies are buried therin, [Page 106] & become dust. Therfore mē, ac­cording to the substance & state therof, wherin they rise againe, are called inhabyters and I [...] dwellers of dust, or suche as rest in duste.

The declareth he with a simi­litude, how our bodies, y ^t 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 whā it falleth downe, quickeneth and reuiueth the dead herbes. Likewise also dothe the power of God to oure [Page 107] dead bodies, which it quickneth and raiseth vp again. Contrary to this he setteth another sen­tence, saying: the earth of tyrāts that is, the bodies of tyrantes [...]halt thou raise vp, O God: but [...]hou shalt cast them downe, that [...]s, thou shalt ouerthrowe them [...]nto hell and eternall paine.

Moreouer, touching the true [...]esurrection of oure bodyes, the [...]ision of the Prophet Ezechiel [...]s so euident and plaine, Eze. 37. that it [...]s not nedefull to speake oughte [...]herof.

And of this haue we many te­ [...]timonies and witnesses in the Prophets, whych mighte heere [...]ell haue serued: but seing it is [Page 108] 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: Iohn. 5. the houre shal come, and now it is, y ^t 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 y ^t are in y ^e graues shall heare his voyce, and shall come forth. Now is it manifest y ^t neither the soules nor sprites, but the bodies are in y ^e graues And if other bodies shoulde rise vp for oures, what needed he al­waye to make mencion of the [Page 109] graues: But to the intēt that he, immediatly in y ^e gospell, mighte declare the euident, plain, & vn­ [...]oubted resurrection of oure bo­ [...]ies: he forthwith, by his migh­ [...]y and wonderfull power, Iohn. 11. raised [...]p Lazarus frō death, who now [...]id stinke, and had line .4. dayes [...]n the graue. This maruellous [...]ct had the lord himself declared [...]nto Martha with these words: by brother shal rise again. Thē [...]nswered she: I know y ^t he shall [...]se in the resurrectiō at the last [...]ny. Lo how commen, manifest, [...]nd knowne vnto euery mā was [...]e general resurrection of oure [...]odies? The Lorde saithe more [...]nto Martha: I am the resurrec­tion [Page 110] & 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 y ^e 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 testamēt. Luke saith in the Actes of the Apostles: Actes. 4. w ^t greate power did the Apostles beare witnesse of the resurrecti­on of the Lorde Iesus Christe. And in y ^e same boke saith Paul: [Page 111] or the hope and resurrection of the dead, am I iudged. Actes. 23.

And yet againe: Actes. 28. 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, 2. Cor. 4. which liue, are alwayes deliuered vnto death for Iesus sake, that y ^e 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 [Page 112] 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 y ^e resurrection, they shall no more be mortal but īmortal. To these witnesses out of gods word, and therfore inuincible, I will nowe also adde the testimony of Ihon Damascene.

Iohannes Demasce­nus de or­thodoxa fi­de. Cap. 28. 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 [Page 113] 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 y ^e 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, y ^t the true flesh of al men, yea euen our own body, and els none for it, yea euen the humain [Page 114] 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 bodye, which nowe is deuided & parted in his members and ioyntes, re­maineth: that is, he shall haue true flesh, blud, bones, synewes, ioynts, members. &c.

CHAP. 15. The maner hovve the bodies shall rise againe, and the kinde that they shall be of.

BVt to the intēt that this [...]ay yet be more plainly vnder­stand, I wil nowe tel howe oure bodies shall rise, & what nature [Page 115] and kinde they shall be of in the resurrection. At the ende of the world, shall the Lord come with great maiesty vnto iudgement, and shall declare and shewe him selfe, in, and with a righte true essenciall body.

Hether also to shal he be brou­ght & shal stand in the clouds of heauen, that al flesh may se him. Yea al men that are vpon earth shal beholde him, and know him by his glory. In the mean season also shall he send his Archangel to blow the trompe. Then shall all the dead heare, and perceiue the voice and power of the sonne of God. And so al men, that died from the first Adam, shal imme­diatly [Page 116] arise out of the earth.

And al they, that liue vntil the last day, shall in the twinkling of an eye be changed. And thus all men, euery one in hys owne flesh, shal stand before the iudge­ment se [...]te of oure Lorde Iesus Christ, and shall wait for the last sentence and iudgement of the Lord: which sentence, being ge­uen quicklye and withoute de­lay, shall call one part into hea­uen, and thrust out the other in­to hell.

This fashion and maner of the resurrection, haue not I imagi­ned of my selfe, but written it al out of the Euangelists & scrip­tures of the holy Apostles. For [Page 117] thus we reade: The powers of heauen shal moue in y ^e last time, and then shall appeare the signe of the sonne of man in heauen, Math. 24. & then shall all the kinreds of the earth mourn, & they shall see the sonne of mā come in the cloudes of heauen with power & greate glory. And he shall send his An­gels with y ^e great voyce of a trō ­pet, & they shal gather together his chosen frō the foure winds, & from the one end of the world to the other. &c. Herevnto adde, y ^t he spake in Mathewe & Iohn. Math. 25. Iohn. 5. 1. Thes. 4. And Paul in the first to y ^e Thes­salonians, saithe: This say we vnto you in the word of the lord, that we, which liue & are remai­ning [Page 118] in the comming of the lord shall not come before thē which slepe. For the Lord himself shall descend from heauen w ^t a shout, & the voice of the Archangell, [...] trompe of God. And the dead i [...] Christ shal arise first. Then sha [...] we, y ^t liue & remaine, be caught vp w ^t them also in the clouds, t [...] mete the lord in the ayre. And s [...] shal we euer be with the Lorde Furthermore to y ^e Corinthian [...] saith Paul: behold I shew you mystery. 1. Cor. 15. We shal not all sleepe but we shall all be changed, an [...] that in a moment, in the twin [...] ling of an eye, at the time of th [...] last trompe. For the trompe sha [...] blowe, and the dead shall rise incorruptible, [Page 119] and we shalbe chan­ged. For this corruptible must put on incorruption, and this mortall must put on immortali­ty. This is nowe the maner of y ^e resurrection of oure bodies, & in what nature and kind they shall rise againe. But in the resurrec­tion they shall, thorow the pow­er of God, be made immortall & incorruptible. For the Apostle saith expresly: the dead shall rise againe. After that he saithe: this corruptible & mortall, must put on incorruption and immortali­ty. In the which words y ^e terme this, poynteth directly, as wyth a finger, to oure liuing and hu­maine body.

[Page 120] Iob. 19.And so Iob saide: euen I my selfe shall see him, & none other. Wherfore our bodies, after thei be risen againe from death, shall remain euen in their own right state & substance, as afore. Yea euen y ^e very same men shal kepe still theyr nature & kind, as they did afore: sauing y ^t they, which afore time wer subiect to frailti, shall from thence forth be pure, clean, perfect, immortal, of a sin­cere and purified nature, subiect and obedient vnto the spirite.

VVhat a glorified body is.Such bodies, raised frō death, did the olde wryters call glorifi­ed, purified or glorious bodies, & that according to the doctrine of the holy Apostles. Albeit ther [Page 121] wer some which abused y ^t word, and therfore made the veritye of the bodies void & of none effect: beginning to dispute of glorified bodies, as of the pure substāce & estate of a spirite. Whereof we shall speake shortly, if God will.

CHAP. 16. That Paule spake rightly of a glorified body, and vvhat a glorified bo­dy is, and vvhat a naturall.

BVt nowe wil I declare, that Paule did rightly & wel vse this worde, glorious or glorified body, euen as it is truli in it self. For to the Philippiās he sayth: Our dwelling is in heauen, frō whence we loke for the sauiour, Phillip. 3. euē Iesus Christ the lord: which shall change our vile earthy bo­dy, [Page 122] that it may be fashioned like vnto his own glorious body, ac­cording to the working wherby he is able to subdue all things vnto himselfe. In thys sentence thou haste that terme (glorified body) thou hast also of what na­ture and kinde the glorified bo­dy shalbe: namely whole, and as the body of Christ y ^t rose againe from death. And thus shal it not be a body vtterly made voide, or brought to nothīg, or altogether turned into a sprite, & therefore hauing no roume & place, incō ­prehensible and inuisible: but it shalbe an vprighte very true hu­maine body, as it is sufficiently declared afore, where I spake of [Page 123] the true resurrectiō of the lord. In the which place we vnder­stande, y ^t whan the Lordes disci­ples thought they had sene a spirit whan they saw the Lorde, he said vnto them: a spirit hath not flesh & bones as ye see me haue. Luke. 24. Handle me and see: for it is euen I my selfe. The Lord also, after his resurrection, set before them some fashion or euidence of hys glorification: namely whan he was transfigured before them. And at that time remained the right essenciall substance of the bodye: but in forme and fashion it was altered, in that it became glorious.

So stādeth it plainly, he was [Page 124] transfigured, and not y ^t he was made voyde or broughte to no­thing, or altered into another substance. Thus saith Paule al­so: Phillip. 3. he shall change our body. &c. Wherfore euen the righte true substance of the glorified bodye shall remaine still.

As for the change or alterati­on, it shalbe in the infirmities y ^t happen vnto vs. So that, whan the body taketh vpon it the glo­rification and immortality, they shalbe wholly remoued and fall away.

Howbeit, this shalbe more e­uident and plain to vnderstand, if it be thorow and with diligēce considered and declared, what [Page 125] this worde, glory, or glorificati­on, meaneth.

For transfiguration, glory & glorification, is one thing. So saith holy Augustin in his boke against the Arrians.

To bring to glory, to make glorious, and to glorify, are .iij. vvordes, Contra Ar­ria. cap. 31. yet is it but 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, y ^t thorowe the letter killeth & was grauen in stone, hathe glory so, 2. Cor. 3. that the children of Israel could not beholde the face of Moises for the glory of his coūtenance. [Page 126] And here vnto serueth this sen­tence of Daniel: the wise, suche as haue taught other, Daniel. 12. shall shine as the brightnes of heauen: and they that haue instructed multi­tudes (or many) vnto godlines, shalbe 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, Math. 13. 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, y ^t hys [Page 127] face was as bright as the Sun, Math. 17. 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 [Page 128] 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 y ^t 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 [Page 129] 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: 2. Cor. 5. but we woulde be clothed vpon, that mortalitye mighte be swalowed vp of life.

And to the Romains he saith thus: I suppose, Rom. 8. that the afflic­tions of this life are not worthy of the glory which shalbe shew­ed vpon vs. For the feruent de­sire of the creature abideth wai­ting for the appearing of y ^e chil­dren of God.

In all these words it is suffici­ently [Page 130] 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 [Page 131] serueth it well, 1. Iohn. 3. that Paule sayeth: whan this corruptible hath put on incorruption, & thys mortal hath put on immortaliti, 1. Cor. 15. then shalbe brought to passe the saying, that is written: death is swalowed vp in the victorye.

Therfore the glorified body, af­ter y ^e signification of glory, shal­be 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, y ^e holy Apostle Paul more largely and more perfectly declareth [Page 132] 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, A naturall and spirituall body. 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 y ^e first, but the naturall: and afterward [Page 133] 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 y ^t 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: 1. Cor. 15. 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, Animale & spirituale corpus. the sou­lish body, which is interpreted y ^e natural body, the same that hath [Page 134] 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 [Page 135] their members shalbe 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 y ^e glorification they shalbe made heauenly, they shal not neede earthy exercise. Nei­ther shal they vse any frail thing at all. Heereof commeth it that Paule saithe: 1. Cor. 15. 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 [Page 136] 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, then that it cā receiue or suffer suche vile & vn­cleane lusts and tentations, yea such a stained and defiled fleshe. For afore y ^e bodies of mē come in heauen, they must be wholely & perfectly altered: that is, clen­sed [Page 137] and purified from all filthi­nesse and frailty.

This did our sauioure teache also, whan he answered to the question of the Saducees, Math. 22. who denied the Resurrection of the dead. Of the which I haue writ­ten much vpon y ^e gospell of Ma­thew. Holy Augustin saith also.

This doth sore hinder the Ethnikes and heretikes, that vve beleeue, Augusti­nus de fide & symbolo. Cap. 6. 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 [Page 138] 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 y ^e bodi, or make it nothing, but dothe translate and bring it [Page 139] 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 cō ­cerning the resurrection of the dead, y ^t any good faithfull Chri­stian may the better auoide the same. Erroures touching the resur­rection of the flesh. 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 [Page 140] Hymeneus and Philetus, Philosop. 2. Timo. 2. 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 y ^e worlde to come after the resurrection: ascribing vnto vs suche bodies, as being partakers of the king­dom, should also beholden wyth [Page 141] 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 [Page 142] he geueth very godly coū ­sell, 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 y ^e fleshe, Origen. but that in the resurrection he fantasied and imagined suche a body, as hathe little difference [Page 143] from a sprite. And therefore in Definicionibus Eclesiasticis, Definici. Eccle. ca. 6 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 [Page 144] 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 [Page 145] euen these bones, this bloud, and this flesh, that is, that oure face, members, and all the proportion of the body, Hieron ad Pamma­chium. 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 [Page 146] other, for that they vtterly denye the resur­rection of the bodies.

And after certain words doth Hierome set forth Origens opi­nion, and what he held of the re­surrection, and saith.

There is promised vs another body, name­ly, a spirituall and heauenly, that can not be comprehended, nor sene vvith eyes, nor ha­uing any vvaighte or burthen, and that ac­cording to the circumstance and diuersitye of the places, that it shalbe in, shalbe chan­ged.

And after certain words doth Hierome set forthe the opinion of Origen yet more plainely, saying.

O ye simple, the resurrection of our Lord Iesus Christe oughte not to deceiue you, in that he shevved his handes and feete, stode on the sea shore, vvent ouer the fielde vvith Cleophas, and said he had fleshe and bones. This body, that vvas not borne of the seede of man, and of lust or pleasure of the fleshe, is endued vvith greater fredome then ano­ther [Page 147] body, and vvith his nature it is not vn­like the spirituall and heauenly body. For vvhan the dores vvere shut, he entered, and in breaking of the bread, vanished he avvay from their sight. &c.

But at the last, The confu­tation of Origens error. Hierome an­swereth vnto Origens foundati­on, and sayth.

Like as he shevved his true handes and his true sides, so did he truly eate vvith thē, vvent truely vvith Cleophas, spake to them truly vvith his mouth, sate truly at the table vvith them at supper, toke the breade vvith his true handes, gaue thankes, brake it and reached it them. And vvheras he immediat­ly vanished oute of their sight, that is ascri­bed to the povver of God, and to no fantasy or false body. VVhan he, afore his resurrec­tion, vvas brought out from Nazareth, that they mighte throvve him dovvne from the top of the hill; he passed thorovv the middes of them, that is, he escaped oute of theyr handes. May vve then talke vvith Marcion, that his birthe vvas therefore but a fantasy, because that he against nature escaped those that had him? Hovve sayest thou, did not they knovve him in the vvay, vvhan he yet [Page 148] had the body, that he had afore? Vpon this heare the scripture: their eies vvere holden, that they should not knovve him. But vvas he any other vvhan they knevve him not, or vvas he any other vvhan they knevve him? Verely he vvas alvvay one and like himself.

And therfore, to knovv and not to knovv, is geuen to the eyes, and not to him that is sene: although it be ascribed vnto him also, that he helde their eyes least they shoulde knovv him. Aftervvard vvith many vvords geueth he ansvver to that, that the Lord en­tred, vvhan the dores vvere shut. Yet dothe he brefely ansvver thervnto in his Commē ­taries vpon the laste Chapter of Esaye, and sayeth: I maruell that some, after Christes Ascension, vvill geue and measure him a bo­dy made of the aire, and soone returned to aire againe, because the Lord, by the povver of his maiesty, came into the Apostles, vvhā the do [...]es vvere shut, considering that afore his resurrection also he vvent vpon the vva­ter of the sea, permitting the same vnto holy Peter: vvho at the first, thorovv faith, vval­ked vpon the vvater. But aftervvard, vvhan he being fainte in faith, began to sincke and go vnder, he said vnto him: O thou of little faith, vvhy hast thou doubted?

[Page 149]Thus muche wrote Hierome against Origen, & many other moe yet in this boke wrytten to Pammachius, againste Iohn bishop of Hierusalem: which be­cause of greatnesse and lengthe, I haue omitted to put heere in wryting.

CHAP. 20. S. Hieromes opinion of the resurrection of the flesh.

YEt in the same booke hathe the saide Hierome sette hys owne opinion, touching the re­surrection of the flesh, directing the oration vnto Bishop Iohn, and saying.

If thou vvilt novve confesse the resur­rection of the flesh, after the truthe and not after fantasy, as thou sayest, then loke, that [Page 150] vnto the vvordes, vvhich thou haste spoken to content the simple, that euen in the bo­dy, vvherin vve die and are buried, vve shall rise againe, thou adde these vvords also, and say: seeing the sprite hathe not fleshe and bones, as ye see me haue: and forasmuch as it vvas so distinctly spoken vnto Thomas: put thy finger in my hands, and thy hand in my side, and be not faithlesse but beleuing: Therefore saye thou, that vve also after the resurrection shall haue euen the same mem­bers, that vve daily vse, yea euen the very same fleshe, bloude, and bone. The vvorkes vvherof the holy scripture condemneth and reiecteth, and not their nature.

And this is the right and true knovvled­ging of the resurrection, vvhich so geueth honor vnto the flesh, that therevvith it mi­nisheth nothing the verity of the fleshe.

Afterwarde speaketh he yet more euidently.

I vvil frely confesse, though ye vvry your mouthes at it, scratch your head, and scrape vvith your feete, yea, and though ye should stone me to deathe forthvvith: Yet vvill I manifestly and plainly knovvledge and cō ­fesse the faithe of the church or congregati­on of God, and boldly pronounce that the [Page 151] right profound Christian truth of the resur­rection, can vtterly not be vnderstād vvith­out flesh, bone, bloud and members.

VVhere flesh, bones, bloud, and members are, ther must nedes be a difference of kind, as of man and vvoman. And vvhere these bothe are distincte the one from the other, there Iohn must be Iohn, and Mary must be Mary. But thou nedest not to be astonied at the matter, as though a vvedding also vvere there to be kept in all the haste: seeing that before they died, they liued vvithoute the vvorke of their kinde, that is, vvithoute the acte of mariage.

It is promised vs, that vve shalbe like vn­to the Angels, that is, partakers of the salua­tion: in the vvhich saluation, the Angels are vvithout fleshe and distinction of kind. And yet it is geuen vnto vs in our flesh & kinde. Thus beleueth my simplicity, and vnderstā ­deth that the kind must be vnderstand, hovv be it vvithout the vvorks of the kinde: yea that men muste rise againe, and so become like vnto the Angels of God.

Neither oughte the resurrection of mem­bers forthvvith to be therfore esteemed vn­profitable & superfluous because they shall not do their office, but stand idle. For vvhile vvee are yet in this life, vvee endeuor oure [Page 152] selues not to performe the vvorkes of oure members. As for the comparison tovvardes the Angels, it is not a changing of men into Angels, but it is an increasing of the morta­lity and glory.

Thus much haue I spoken of the confession of holy Hierome.

CHAP. 21. S. Augustines minde of the Resurrection of the fleshe.

TOuching the resurrection of oure fleshe, not onely did holy Hierome beleue thus, who yet testifieth, that he knowled­geth and cōfesseth the vniuersall Christian faithe: But also S. Austen wholely agreeth vnto s. Hierome, and namely Lib. 2. Re­tractat. Cap. 3. For in repeting & correcting certaine poyntes out of the .32. Chapter in the booke [Page 153] de Agone Christiano, he sayth.

I sayd it shall not be flesh and bloud, but an heauenly body. This oughte no man to vnderstand, that therefore there shall be no true substance of the fleshe: 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 [Page 154] 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 euidēt 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.

De ciuitate dei. Lib. 13. ca. 22. &. 23. Yet handleth he of the resur­rectiō, 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, [Page 155] he did eate and drinke vvith his disciples. Hereof are they called also spiritual-bodies: not that they therefore cease to be bodies, but that thorovve the spirite, vvhich geueth life, they shalbe preserued and remaine.

For like as these our bodies, vvhich haue a liuing soule, And the same is a­gaine. Retractat. Li. 1. cap. 13 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 substāce 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 ea [...]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 shal­be 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 [Page 156] not rashly define for I can not comprehend it, it passeth my vnderstāding. Yet shal their mou [...]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 sha [...]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 wōderfully expres vnto vs the resurrection of oure fleshe, and set it directly before our eyes.

CHAP. 23. The bodies of vnbeleeuers shall verely rise againe.

BVt to the intent that no mā doubt, touching the resurrection of the fleshe of the vnbele­uers: I will bring forth certaine testimonies of holy Scripture, which doe manifestly declare, y ^t the vnbeleuers or vngodly, shall with their own true bodies rise againe. Esay. 66. The Prophet Esay in the laste Chapter of his booke sayeth: they shall goe forth, and loke vpon the bodies of them, y ^t haue vilely behaued themselues [Page 160] 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 gotten the victo­ry: which with great desire, af­ter that the battaile is won, get them out of the city into y ^e 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. [Page 161] 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 y ^e 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: Daniel. 12. ma­ny of them, that slepe in the dust [Page 162] of the earth, shal awake: some to euerlasting life, some to perpe­tual shame & reprofe. The whole multitude of bodies, sayth he, y ^t 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, Iohn. 5. 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 [Page 163] 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.

[Page 164]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 [Page 165] or bad. See, how manifestly & expresly the holy Apostle testi­fieth, y ^t 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 [Page 166] 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: [Page 167] 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 shalbe plaged and punished with euer­lasting pain and torment, in the same body.

For S. Paule witnesseth far­ther in the acts of the Apostles, Actes. 24. 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 [Page 168] themselues looke for, shall be of the iust and vniust.

Therefore holy Augustine in boke De fide ad Petrum diaconum said wel and Christianly, De fide ad Petrum. cap. 3. 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, [Page 169] that haue done euil, Iohn. 5. 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 [Page 170] 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.

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 [Page 172] death, and damnation of the vn­beleuers and vngodly, is enioy­ned vnto them of God. Item, y ^t the soules are passible. 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, The death of the soul. 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.

[Page 173] Like as the soule (sayth he) by rea­son of vices and vvicked maners is fraile, De fide & symbolo. cap. 10. 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 cō ­teined 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.

[Page 174]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. Apo. 2.20. 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, y ^e 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: Rom. 6. by one man came sinne into the worlde, Rom. 7. and by sin [Page 176] death. Item, thorow the sinne of one man, is the euil fallen by in­heritance, & come vpon all men vnto damnation. For, in y ^t boke of Genesis, Gene. 3. 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: Iohn. 8. if ye beleue not that it is I, ye shal die in your sinnes. Item: he, that beleeueth not, Iohn. 3. is condemned al­redy. Such like testimonies are found in holy scriprure innume­rable: out of the which we final­ly conclude, that death & damna­tion [Page 177] 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: Luke. 16. 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 [Page 178] 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 [Page 179] 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 shalbe nothing of it. Now what I haue spoken of y ^e 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.

[Page 180]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 shalbe 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 [Page 181] 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. Psal. 55. 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, Nume. 16. and the earthe couered them, and they perished frō oute of the congregation. Gene. 19. Heerevnto serueth also righte well the de­struction of Sodome, and that whiche the Prophet Ezechiell [Page 182] declareth: Ezech. 32. 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. Luke. 16. 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.

1. Peter. 2.The holy Apostle Peter spea­king [Page 183] of the angels that fel, saith euidently: that they are caste downe into hel, kept and bounde with the chaines of darknes for euer. Esay also speaketh of hell, Esay. 30. and sayeth: the Lord hath set hel in the deepe, and made it wide. As for the manner, fashion, and measure of the damnation, and how great y ^e tormēt of hel is vp­on vnbeleuers: I suppose no tōg is able to expresse the terrible & vgsome paine and punishmente therof. For Virgile the old Po­ete, though he were an Heathen man, Virgilius. yet whā he had recited di­uers and sondry vices, and what punishmēt is ordeined for them of God, he said in his sixte boke [Page 184] of the Eneydes.

CHAP. 27. The paines of Hell, and the matter for the continuance of the tor­mentes, vvith the space of the place, and kindes of punishments.

YEa thoughe the holy scrip­ture it selfe, can not with suf­ficient words expres the paines of hel, and punishment of the dā ­ned: yet dothe it partly describe the same with outward and cor­porall [Page 185] things, geuing vs occasi­on thereby, to consider far grea­ter things: and, so to say, oute of the small to ponder and wey the greater: as whan it calleth the paines of hel, the outward dark­nes, that is, most terrible sorow & trouble, calling the paine also weping and gnashing of teethe. Item, colde: and continuall fier that neuer quencheth, & the per­petuall gnawing worme. As e­uery one that hathe red the gos­pell, is well enformed. The pro­phet Ezechiel sayth, Eze, 32. that in hell there is a greate multitude of graues. And so, by a figuratiue & borowed speache, he declareth the horror, mourning, weeping, [Page 186] and lamentation of the damned. The Grekes in their language named hell of darknesse, colde, trembling and quaking.

For Ades commeth of, a, and Eidein, that is of not seeing: or Tartarus of the word tartarizeia. that is, to shudder for cold: or of taratto: that is, to be in heuines, put in fear, and out of quiet. But for the opening of this matter, we will take the testimonies of the scripture in hand againe.

The Lord sayth: at the end of the world, shall the sonne of man send forthe his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquitie, and shal cast [Page 187] them into the fier ouen: there shalbe wailing and gnashing of teethe. And euen the said words doth the Lord vse againe in the same Euangelist. Mat. 22.24. Item Esay sayeth: Esay. 30. for he from the begin­ning hathe prepared Tophet, that is, hell euen for kings, and made it depe and wide.

The mansions or chambers therof are of fier and exceading muche woode, which the breath of the Lorde, as a riuer of brim­stone, dothe kinde. The place of the Prophet haue I partly de­clared, in the exposition of the .5. chapter of Mathewe, and heere will I now partly expound it.

The prophet truly, with these [Page 188] words, declareth an assured and a very wide and broade place of hell, whā he saith: he hath made it depe and wide.

Hereof than it foloweth, that hell is in the depth, and that the place it self is an horrible depth, so that who so dothe once sincke down into it, shall come no more thereout: nether nedeth any mā to thinke, that the place is not great and wide inough. For touching widenesse, it shall be able inough to holde all damned per­sons.

For, the widenesse and great­nesse therof, sayth the Prophet, is exceading horrible. The ter­rible pain also & torment, wher­wyth [Page 189] the vngodly are punished, hath the prophet described with these words, and sayd: the man­sions or chambers therof are of fire. As if he wold say. The pain of hell is greater then can be ex­pressed, for the fire noteth an vn­outspeakeable trouble. As for stuffe to be tormented withal, it shal neuer lacke, neither shal the paine haue euer any end. Ther­fore sayth he, that there is much woode. It foloweth moreouer, y ^t the Lords breath, which is as a riuer of brimston, doth kindle, and as a belowes, blow the fire, quickning it, and euer renuing it, to burne euermore. Therfore we ought not to thinke that that [Page 190] fire is kept in bi natural causes: for by the power of God is it kindled and kepte in. The same Prophet sayth also: they shal go forthe and loke vpon the bodies or coarses of them, Esay. 66. y ^t haue vilely behaued thē selues againste me: for their wormes shall not die, neither shall their fire be quen­ched, and all fleshe shall abhorre thē. And vnto these words hathe the Lord respect, whan he sayth in the gospell of Marke: better is it for thee to goe halt or lame into life, Marke. 9. then hauing two fete to be cast into hell, into the fire that neuer shall be quenched: where their worme neuer dieth, & their fire neuer goeth out.

[Page 191]Herein therfore consisteth the punishment and dānation, that the vngodly, which heere vpon earth wolde not know God, and receiue the lighte of the gospell, shall be cast out from the face of God, wherin only yet is the ful­nesse and perfectnesse of all ioy: and than shall they be shut vp in the great, thicke, and perpetuall darknesse. For the iudge com­maundeth them to depart from him, and to go into eternal pain and damnation. Yea the vngod­ly shall go into themselues, and shal know y ^e equity of the iudge: and therfore fret & gnawe theyr owne heart, with sighing, wyth vnspeakeable pain, great sorow [Page 192] and trouble.

This is called, and so it is in dede, the gnawing worme, that in the hartes of the vngodly ne­uer dyeth. For S. Paule saythe plainli, Rom. 2, y ^t at the righteous iudgement of God, the consciences of all men shall beare witnesse, and that the thoughts in themselues shall either accuse or excuse thē.

The same S. Paul also, spea­king of the iudgement of God, saith: praise, honor and immor­talitye shall he geue vnto them y ^t cōtinue in good doing, and seeke eternall life: but vnto them, that are rebellious, disobeying the truth, and folowe iniquity, shall come indignation & wrath, trou­ble [Page 193] & anguishe. Besides all this, shal the vngodly be in the felow­ship of moste foule sprites, wyth whom they had their lust in this life.

There shall all be full of con­fusion, lothsomnesse, and greate torment, and so shal all burne to­gether for euermore. For thus shall the iudge geue sentence w ^t plaine and expresse wordes: de­part fro me ye cursed, into euer­lasting fire, Math. 25. which is prepared for the deuil and his Angels.

The Prophet Daniel sayeth also: the wicked shal rise to per­petuall shame and rebuke. Item Esay: all flesh shall abhor them. And holy scripture sayeth, y ^t the [Page 194] vngodly are geuen ouer vnto y ^t deuill, to burne perpetually.

CHAP. 28. The Refutation of them, that denied the punishment of the vngodly to be eternall.

MOreouer s. Augustin saith in the last boke de ciuitate Dei. That some heeretofore haue beene so mercifull, that they durst promise grace, de­liuerance and life, euen vnto those that are damned and adiudged to eternall death.

The same witnesseth also S. Hierome, in his wryting vppon the last chapter of Esay.

But no man ought to be moued by suche a folishe and erronious opinion of certaine vnbeleeuers: vvhich opinion hathe of all faithfull men beene euer still reiected and cōdemned. For the testimonies or vvitnesse of the scriptures, vvhich vvholely vvithoute all contradiction are to be credited, speake simply and plainly, that the punishment and damnation of the vngodly or vnbeleuers is euerlasting, and not onely of long continu­ance, [Page 195] as some expound it: but so great, that it cānot be expressed, and so perpetual, that it is vvithout end.

Herevpon, for the opening of the matter, we will shew mo te­stimonies. Esay saythe: thy ri­uers shall become rozine, Esay. 34. & the dust brimstone, y ^e earth burning pitche, not able to be quenched day nor night: the smoke shall e­ternally go vp, from generation to generation shal there be a de­struction: neither shall any man be able to walke there in euerla­sting eternity.

The Prophet doubtles spea­keth of hel, minding with many wordes to declare, that the pu­nishment and paine of hell is e­ternall and without end.

[Page 196]For firste he sayeth: day and night shall it not quenche. Then sayeth he farther: the smoke shal goe vp still for euermore. Item, yet more plainly: from generati­on to generation shall there be a destruction: namely a dwelling, where as is nothing but paine and vndoing.

And at the end he addeth: nei­ther shal any mā be able to walk there, in the euerlasting eterni­ty. Which is suche a manner of speache, that scarce there can be any other founde, that more di­stinctly, euidently and plainely expresseth y ^e eternity. For what is the euerlasting eternity else, but a time withoute ende? But [Page 197] to be able to dwel or walk ther, signifieth not, that no man shall dwel in hel: but that it is a loth­some horrible place, wherin eue­ry man desireth neither to dwell nor walke.

Other Prophetes also, spea­king of the destruction of lands and Cities, haue with suche like maner of speche, described a ve­ry foul and horrible subuersion. Therfore woulde the holy Pro­phet Esay also expresse here no­thing else, but an euerlastyng lothsomnes, that neuer ceasseth. In the holy Prophet Daniel, it is wrytten thus: they, Daniel. 16. that haue instructed y ^e multitude vnto god­linesse, [Page 198] shall shine as the starres in seculum & in perpetuum, for e­uer and euer.

Now least that by this word, seculum, any man vnderstande a long season, as an hundreth, a thousād or .10000. yeres, he ad­deth therevnto immediatlye in­perpetuum, that is, in to the eter­nity, or for euermore. And like as the eternity is appoynted for the rightuous, so is there an e­uerlasting eternity ordeined for the wicked. For the Lord saythe plainly. They y ^t haue don good, shal come forthe to the resurrec­tion of life: and they y ^t haue done euil, Iohn. 5. to the resurrection of iudge­ment. [Page 199] Note here the manner of speche, to the resurrectiō of life, and to the resurrection of iudge­ment. Nowe haue I shewed a­fore, that this saying, to rise vp vnto the resurrection of iudge­ment, is asmuche as to rise to a continual & stil remaining state, in the which y ^e bodies raised vp endure perpetually in torment. We finde also the like in y ^e same gospell of Iohn, that the Lorde saythe: who so beleeueth on the sonne, hathe eternall life: but he that beleueth not the sonne, Iohn. 3. shall not see life, but the wrath of god abideth vpon him. Loe, what could be more euidently and pi­thely spoken? He shall not see [Page 200] life, sayth the Lorde. Item: the wrathe of God remaineth vpon him. If he shall not see life, howe shal he then, as yonder men say, be preserued or saued? Item: If the wrathe of God abide vppon him, then surely the vengeance, that is, the paine & punishment, shall not be taken away frō him. And note, y ^t he saith: the wrathe of God abideth, yea abideth on him. As if he would say: the pu­nishment hāgeth vpon him, stic­keth fast, moueth not away, alte­reth not, but worketh in the vn­beleuers without ceassing for e­uermore. The Lord saythe: all sinnes shall be forgeuen the chil­dren of mē, Marke. 3. and also the blasphe­mies [Page 201] wherwith thei blaspheme. But who so blasphemeth y ^e holy Ghost, hathe no forgeuenesse for euermore, but is gilty of eternal iudgement. For euermore, saith he, hath he no remission.

And herevnto he addeth: he is in dāger of eternall iudgement, that is, he shalbe punished wyth euerlasting continuall punish­ment. The lord sayth moreouer in the same Euangeliste: Marke. 9. better it is for thee, to enter into lyfe halte or lame, then hauing two fete, to be cast into hell fire: the fire that neuer quencheth, wher their worme dieth not, & theyr fire goeth not oute. Wherein he repeateth once againe, that the [Page 202] fire neuer quencheth, and addeth therto, that the worme neuer di­eth. Wherfore as y ^e bodies euer cōtinue, so endureth their worm also perpetually. For the worme liueth and is susteined onely of the body or caryon. S. Iohn al­so sayth in his reuelation: Apo. 14. if any man worship the beast and hys image, and receiue his mark in his forehead, or on his hand: the same shall drinke the wine of the wrathe of God, which is poured in the cup of his wrathe. And he shall be punished in fire & brim­stone, before the holy Angels & before the Lambe. And y ^e smoke of theyr tormente ascendeth vp for euermore, and they haue no [Page 203] rest day nor night. &c. And y ^e like is repeated in the .20. Chapter. Thus muche of eternal damna­tian.

CHAP. 29. Of eternal life and saluation, and that there is an eternall life.

NOwe resteth, that in the end of this boke we col­lect somewhat oute of the scrip­ture, cōcerning euerlasting life, and the moste perfect saluation of all elect, which is our only ex­pectatiō and only hope, that we vndoubtedly looke for and trust to inherite, and that thorow the benefite and merits of our Lord Iesus Christe. That there is a blessed and eternall life, no man cā deny, vnlesse he be altogether [Page 204] an enemy of god, & except there be in him no life at all. For if there be no euerlasting life, and no euerlasting saluation, then is there also no God: or thoughe there were one, yet were he nei­ther true nor iust, seing that vn­to all rightuous and faithfull he hath promised eternall life. But a God there is, who is true and rightuous: therfore is there also an eternall life & saluatiō, which he hath promised to faithfull be­leuers. This doth holi scripture recorde with these witnesses. Dauid saith: Psalme. 27. I beleue and trust to see the richesse of the Lorde. And in the gospel the lord saith: Math. 25. Come ye blessed of my father, & [Page 205] possesse the kingdome, whyche hath ben prepared for you from the beginning of the worlde. I­tem, O thou good and faithfull seruaunt: thou hast bene faithfull in a litle, I will make thee ruler ouer much: enter into the ioy of thy Lord. Paule also saith: if we haue a sure hope in Christe Ie­sus only in this life, 1. Cor. 15. Heb. 4. then 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. Heb. 11. chapter he spea­keth of the hope of the faithfull: They desire a better countrey, y ^t is to say, an heauenly. Item He­brues .13. we haue heere no re­maining [Page 206] 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: 1. Peter. 1. 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 heauē 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 s [...]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 opiniō: namely, that the dwelling of the liuing shall be with God, accor­ding to that, whiche the Lorde sayth in the gospell: Math. 5. 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, Exo. 33. no mā shalbe able to see God & liue. Therefore is [Page 208] it necessary for vs to depart oute of this time, and to be broughte elsewhere: namely to the place y ^t is aboue vs, where God dwel­leth in a lighte, 1. Tim. 6. 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 y ^e damned beneth in the depth. It is found also, 4. Reg. 2. that Helias was in a firie charet taken hēce and caried vp­wards into heauē. And in Iohn doth oure Lorde Iesus Christe pray, Iohn. 17. saying: father, those whom thou hast geuen me, I will that, where I am, they also be there [Page 209] with me, that they mai see mine honor and glory. But in this, y ^t I haue treated of afore, it is ma­nifestly declared, that the heauē 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 euē the same place and rest, that faithfull beleuers are taken vp into.

And into the same heauen de­sired Steuen to be receiued, whā 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: [Page 210] 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 shalbe, 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.

De ciuitate dei. Lib 22. cap. 29. 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, Esay. 64. 1. Cor. 2 fashion and manner of eternall life: the eye [Page 211] 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, cōtinue still farre from oure vnderstan­ding: yea they remaine wrapte, as it were, in a dark speche and [Page 212] 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 y ^e true onely, and eternall God, saythe, [Page 213] y ^e Gods inuisible things, name­ly his eternall power and god-heade, are vnderstande, Rom. 1. if hys workes be pondred and conside­red. And oute of y ^t good things, that here vpon earthe are geuen vnto men, hathe the Poet Mar­cellus very goodly and wel con­cluded and compted, y ^t 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.

Moreouer holy scripture spea­keth very simply and plainely, y ^t eternall life consisteth here in, y ^t 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, [Page 215] is fully perfect.

This state is geuen vs, thorow the beholding or sighte, thorowe the fruition and thorowe the cō ­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. De ciuitate dei lib. 22. 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: Iob. 19. I shall see him to my selfe, and mine owne eyes shall see him, yea I and none o­ther. Euen of this occasiō spake S. Augustine in the last chapter [Page 216] of this .22. boke, that y ^e corporall eyes of the body raised vp, Lib. 22. cap. Vlt. shall execute their office, that is, they shall see. What he farther trea­ted of the beholding of god, it is penned at large in the .112. E­pistle, Epist. 112. ad Paulin. Iohn. 17. which he wrote ad Pauli­nam. Our Lord Iesus saith also in the holy gospell: this is the e­ternall life, that they know thee to be the only true, God, & whōe thou haste sent Iesus Christe. This knowledge is not only be­leefe, and the knowledge of vn­derstanding: but also the present beholding and fruition of God, and the fellowship wyth God, which after this life shall happē vnto all faithfull beleuers. For [Page 217] Paule said: we see now thorow a glasse in a darke speaking, 1. Cor. 13. but then face to face. For faithe is a stedfast substance of things, that we hope for, and as a beholding or sight of God: albeit somwhat more darke, and not so euident & cleare, as shall be that, whych, as a reward of faith, shall be ge­uen to the faithfull in the worlde to come. To see face to face is nothing else but to vse, enioy, & haue the fruition of all things: presently also to behold the pro­misse, and perfectly to be perta­ker therof. Therefore sayeth the holy Apostle Iohn yet more e­uidently: dearly beloued, 1. Iohn. 3. we are now the children of god, and yet [Page 218] it dothe not appeare what we shall be: but we know, that whan he shall appeare, we shall be like him: for we shal see him as he is. With the which wordes s. Iohn will declare three things: name­ly that euen nowe in this verye present time we are Gods chil­dren, and therefore also heyres. And though this be a great fore deale and an excellent iewel, yet the great and vnspeakeable glo­ry that in time to come shall be declared vnto vs, hathe not yet appeared. For we, saith he, shall be like him, namely oure Lorde Iesu Christe: who, according to the saying of Paule, shall alter and chaunge our frail body, that [Page 219] he maye make it like vnto hys owne glorified body.

Besides this, euen as he is, shall we see him: namely Christ the Lord, not onely as man, but also as very God. Therfore shal we see god as he is: namely god as the onely cheefe and highest good, in whom we haue al good things. For Paule sayth: 1. Cor. 15. whan all things are subdued vnto the sonne, then shal the sonne also be subiect vnto him, who vnto him hath subdued all things, y ^t God may be all in all.

And therefore sayde he also in the gospel: Iohn. 17. that they know thee to be the onely true God. Not y ^t Christ is not very god, but that [Page 220] the mysterie and the intreating of the sonne, oure mediator & re­conciler, shal after the iudgemēt be no more so in heauen, as it hath ben afore vpon earth. But the only God, in the holy Trini­ty, shall be of all good the full perfecte sufficiencie to all faith­full. For all that we can wishe, thinke, and desire, shall only god geue and be in all things.

And that is also the meaning and vnderstanding of Paule, whan he sayth: [...]. Cor. 15. God shalbe all in all. And heerevnto serueth nowe the goodly sentence of S. Augu­stine, De ciuitat. Dei lib. 22. cap. 30. who sayth thus: God shall be the end of al our longing and desire: him shal we perpetually [Page 221] see, him shall we loue wythoute tediousnesse and grefe, and hym shal we praise wythout ceasing. For tediousnesse and grefe run­neth customably with saturati­on or fulnesse. As for vs, we shal with the beholding of God, be filled to the bodelye satisfying: which filling shalbe as little te­dious or greuous, as we are greued at the waters and riuers, y ^t stil run into the sea, and yet oute of the groūd of the earthe spring forth againe.

For the same cōmeth to passe withoute all mens tediousnesse, yea rather wyth great ioye and commodity, seing they water & moisture all things, and make [Page 222] thē fruteful. And herevnto serue now these testimonies of y ^e scripture: the Prophet Dauid sayth: in thy presence is the fulnesse of ioy, Psalme. 16. and at thy righthand there is pleasure for euermore: that is in the beholding of thee, is, and consisteth all ioy, and in heauen shall euerlasting pleasure be.

Item: in thy rightuousnesse shal I behold thy face: Psalme. 17. and whan I awake, I shall with thy like­nesse be satisfied. Vnto the Lord also sayth the holy Apostle Phil lip: Iohn. 14. Lorde shewe vs the father, and it suffiseth vs.

Therfore the Poete Marcel­lus, spake very Christianly and well in these his verses.

The blessed also and elect, shal in the heauenly and eternal coū ­try, with continuall praise inces­santly, laude and magnifye the name of God.

For whan s. Iohn in his reue­lation thought to signify & shew this, he sayd: Apo. 5.14. I hard the voice of many angels, which wer about the throne and about the beasts [Page 224] and the elders. And I heard many thousands, that sang a newe song, saying: worthy is y ^e lambe, that was killed, to receiue pow­er and richesse, wisedome and strength, honor, glory, and bles­sing. &c. Moreouer the same e­ternall life shalbe altogether fre and discharged from all heaui­nesse, sicknesse and temptatiōs, wheras temporall ioy, rest, and welfare of men is mixt with so­rowe. As also the holye Apostle Iohn dothe witnesse: I Iohn, sayth he, sawe that holye Citie, new Hierusalem, cōming down from God out of heauen, prepa­red as a bride garnished for her husbande. And I harde a great [Page 225] voyce out of heauen, saying: be­holde the tabernacle of God is with men, and he wil dwel with them, and they shall be his peo­ple, and God him selfe shalbe w ^t them, and shalbe their god. And God shall wipe away all teares from theyr eyes. And there shal­be no more death, nether sorow, nether crying, nether shal there be any more paine: for the olde things are gone. And he, y ^t sate vpon the seate, sayd: Beholde, I make all things newe. And he sayde vnto me: wryte, for these wordes are faithfull & true. And herevnto in manner serueth all, that followeth after in the .21. chapter to the ende of the boke.

CHAP. 32. The soules departed, vvotte not vvhat they do that are aliue, thereby any thing to be disquieted.

De cura pro mortu. is agenda. cap. 13. THerfore did holy Augustin also teach, that the soules of those, that are departed, wotte not what they doe, which are a­liue. Yet wil I resite his words. Thus sayth Augustine.

If the soules of those, that are departed, vvere among the doings of suche as are a­liue, they shoulde, vvhan vve see them in sleepe, talke vvith vs: and then, I vvill not speake of others, at the least my good and faithfull mother, that by vvater and lande folovved me so farre, to be vvith me, should novve not forsake me. For God forbid, that he shoulde haue made that blessed life 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: [Page 227] my father and my mother haue forsakē me, Psal 27 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, Esay. 63. 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, [Page 228] 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, 4. Reg. 22. 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 shalbe 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, [Page 229] 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 [Page 230] this life had loued so intirely a­fore, are together in honor and glory, whan now y ^e 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, shalbe wythout sorow, and in all poyntes perfect. And like as the vngodly, and vnbeleuers, shalbe gathered together with the de­uill and all his companions: so shall also the rightuous & electe haue the ioyfull fruition of the [Page 231] 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: Dan. 12. they that haue instructed & taughte other [Page 232] 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: Luke. 22. 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, [Page 233] 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 y ^e 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 [Page 234] thē as vpon vngodly heretikes: whan they nowe shall see those present w ^t the iudge of all men, they shall immediatly be ouer­come by the Apostles, and haue witnes in themselues, that they shalbe 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 [Page 235] knowen of the three disciples of the Lorde: Math. 17. yea they knewe the Lord himselfe, thoughe he was nowe transfigured.

Herevnto serueth it also, that Paule saith: Heb. 12. 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.

[Page 236]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, In tuscula questi. he was vnto death condemned of y ^e 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 [Page 237] 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: Adam. Noe. Noe, the dearly beloued frende [Page 238] of God: Abraham. Abraham, to whom god made speciall greate promises: Moses, Moyses. the most gentle hearted man, and one, that had greatest experience of all the mysteries of god: Samuel. Samuel, the frendly and louing prophet: Dauid, the king and Prophet, Dauid. who was Gods elect according to his owne wil and desire: Iosias. Iosias the most god­ly and best among all the kings of Iuda: likewise Iohn y ^e Bap­tiste, Iohn Bap­tist. holyer then whome there was none borne of woman: and with all these, the holy Virgine Mary, Mary. the mother of God, and highly replenished wyth grace among all wemen.

Item, Peter, Iohn, Iames, [Page 239] chefest of the Apostles, Peter. Iohn. Iames. Paule. 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 [Page 240] 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 vnderstā ­ding 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 [Page 241] not at this present.

How be it there shalbe 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 y ^t 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 [Page 242] 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.