Common Places, Part 3 · Chapter 14
The xiiij. Chapter. Of Death, of Conſolation, of Moorning and Buriall; & in what ſtate the ſoules of the godlie are before the reſurrection.
WE ought not to ſéeke for the fruit of Chriſts actions in his owne perſon onelie, In 1. Cor. 15, 12. The fruit of Chriſts acts doth redound vntounto vsus.ſéeing it moſt of all redoundeth vntounto vsus: neither did the diuine nature take vntounto it the humanitie in Chriſt, to the intent it would ſhut vp his benefits within the precincts thereof: but by the ſame it would deriue the force of his goodneſſe vntounto the reſt of the parts of our nature. So that the ſame concurreth verie well, Cyrillus.which Cyrillus writeth in his Treatiſe vponupon Iohn; namelie, that GOD the word hath after a ſort aſſumed the whole humane nature. For albeit, as touching the ſubſtance, he onelie put on a particular man; yet by the ſame he quickened and ſanctified the reſt. Euen as if a ſparke of fire ſhuld ſuddenlie catch hold, A ſimilitude.and inflame a parcell of haie: indéed it would firſt take hold of that, which were ioined therevnto; but afterward paſſing through by little and little, If Chriſt remooued ſinne, he alſo remooued death.it would kindle the whole ſtacke of haie, were it neuer ſo great. The diuinitie did firſt remooue all ſin from the man, which it aſſumed; and by [remouing] ſinne, [remoued] death.
Secondlie, through Ieſus Chriſt himſelfe it tooke awaie ſinne from the beléeuers: according as Iohn ſaid; Iohn. 1, 29.Behold the lambe of God, which taketh awaie the ſinnes of the world. And if ſo be that he hauehave put awaie ſinne from them, he hath alſo driuen awaie death: therfore, ſo that we beléeue in him, the life of reſurrection ſhall be giuen vntounto vsus. Seeing we be iuſtified, wherefore are we ſubiect vntounto death?But ſome will ſaie; If we be iuſtified foorthwith, ſo ſoone as we beléeue; and that ſinne is taken awaie: wherefore dooth death remaine vntounto vsus? We anſwer; that notwithſtanding by the merciemercy of GOD, and through Chriſt, ſinne ſhall not be imputed vntounto vsus; yet the ſame reſteth ſtill in our fleſh, and we are bound euerie daie to put off the old Adam. For during the time that we ſhall kéepe ſtill anie part of the reliks of his oldneſſe: euen ſo long ſhall we carrie death about with vsus. Wherefore we ſhall once die at the laſt, that we may put off what infection ſoeuer we gat vntounto vsus by the firſt Adam; and a bodie altogither changed ſhall be reſtored vntounto vsus, in the time appointed.
¶ Looke the fift and ſixt epistles at the end of this booke.
Of moorning for the dead; out of the booke of Geneſis, vponupon the 23. chapter, verſe 7.
That it is lawfull to moorne for the dead.2 But now let vsus ſpeake of moorning for the dead. Let our propoſition be; that It is lawfull to moorne for the dead. Firſt, this is apparent, not onelie by the example of Abraham, but for the moſt part alſo of the fathers. Looke Iu 2. Sam. 3. 31, and 35. verſe. 41. verſ. 33, 35.Chriſt, in the 19. of Luke, wept ouer the citie that was to be deſtroied: and in the eleuenth of Iohn, when Lazarus was dead, and that his ſiſters wept, he rebuked them not. It is not for Chriſtians to hauehave that mind void of all affections, as the Stoiks would hauehave it. They themſelues boaſted thereof, yet thou ſhalt not find that they had ſuch affections. If Tertullian in his booke De patientia, and other fathers, at anie time ſaie, that the dead ought not to be moorned for: this vnderſtand thou, not of moorning at all, but of moorning immoderatelie, according as Paule ſaith in the firſt epiſtle to the Theſſalonians, the fourth chapter; verſe. 13.I would not hauehave you ſorrowe concerning them that ſleepe, as others ſorrowe, which hauehave no hope. Faults they be if thou moorne immoderatelie, that is, ouer-much. Faults in moorning.After which maner we read that Samuel was reprooued, when he lamented ouer-much for Saule, 1. Sam. 16, 1being now caſt out of his kingdom. Ouer this, if vndecent things be doone; as the renting of the bodie, and ſuch like: or elſe, if it be doone ſemedlie. Finallie, that moorning is moſt to be diſallowed, which procéedeth of denieng the reſurrection.
But we muſt ſorrowe moderatelie, as Paule (by his example) teſtifieth: for in the ſecond to the Philippians he ſaith of Epaphroditus; God had merciemercy of him, and of me, Phil. 2, 27.leaſt I ſhould hauehave ſorowe vponupon ſorrowe. Thou ſéeſt, that the apoſtle, by his owne confeſſion, had ſorrowed for the death of Epaphroditus, if the ſame had happened. Neither doo moorners that, which is contrarie vntounto the word of God; bicauſe God, by whom death is inflicted, would hauehave the nature thereof to be ſuch, that it ſhould bring teares and ſorrowe; not onelie vntounto them which die, but vntounto thoſe alſo, of whom they that die are beloued, and are of néere fréendſhip: for it is a puniſhment for man. If it be gréeuous, there is nothing that commeth without the ordinance and decrée of God: looke how he will hauehave it to be, ſo let vsus take it. Who would ſaie, that men doo ſin, if they ſhould complaine of hunger, of thirſt, and of cold; which neuertheleſſe is not laid vponupon vsus without the will of God? We confeſſe, that God ſuffereth nothing to happen vntounto them that be his: but ſuch as turneth vntounto their good. In moornings two things to be conſidered.Two things therefore are to be conſidered in theſe moornings; one is, the preſent loſſe we hauehave, when as a man that is déere vntounto vsus dieth; and the other is the counſell of Gods prouidence, which we beléeue by faith to be good and profitable vntounto vsus: but in what ſort the ſame is, we doo not now perceiue.
Howbeit, we are greatlie touched with the wound of our preſent loſſe; doubtleſſe, not to the contumelie of God, or that we complaine of him, as though he handleth vsus vniuſtlie or cruellie: but we are moued through the ſenſe of our owne nature, ſo inſtituted by God, which is the cauſe why we be mooued at the preſent euill. Wherefore we ſorrowe for iuſt cauſes, that anie brother is departed: all which cauſes it ſhall not be néedfull to recite. Put the caſe it be bicauſe he was déere vntounto vsus, bicauſe he was gentle & louing, bicauſe he promoted the honour of God, & was profitable to the church: and ſuch like. Charitie driueth vsus vntounto two things; to wit, that we (as members of one bodie) are deſirous to liue togither, as much & as long as is poſſible: and further, that we thinke the miſhaps of other men to be our owne, through the mutuall compaſſion of Chriſt his bodie. Now then, to ſorrowe moderatelie, we attribute the ſame vntounto nature and vntounto charitie: and not to ſorrowe ouer-much, we attribute vntounto faith; ſéeing we hauehave the comfort of the reſurrection, the which with ouer-much lamenting we ſéeme to denie.
In. Gen. 35. verſe. 8.3 The Ethniks doo therefore thinke, that a meane muſt be vſed in moorning: bicauſe death is a neceſſarie euill, as that which cannot be auoided by anie remedie. Death a neceſſarie euill.But this vndoubtedlie cannot mitigate ſorrowe, but augment the ſame. For who will thus vnfitlie anſwer him, that ſo comforts him? I in verie déed do ſorrowe, bicauſe I ſhall neuer atteine to an end of euill, ſéeing I cannot auoid the ſame by anie means; in that it hath all deſperation ioined therewith. Wherfore there be ſome, which attempt an other waie. We ought not (ſaie they) ſo to ſorrowe for death ſake; bicauſe, if it be a looſing of the ſoule from the bodie (as it is reported to be) it is not to be reckoned among euils: Whether the coniunction of the ſoule with the bodie be a troubleſome thing.for that the coniunction of the ſoule with the bodie is a troubleſome thing, and doth not much further our felicitie. But if ſo be thou obiect againſt this their opinion; Then let euerie man that is wiſe laie violent hands on himſelfe, to the intent he may obteine that cōmoditie: they will gaineſaie with theſe reaſons; Firſt it behooueth vsus to know, that our ſoule is placed by God in this bodie of ours; A ſimilitude.euen as a lieutenant is appointed to anie caſtell or fortification, the which for his allegeance ſake is not lawfull for him to forſake, except he hauehave leaue of the Lord which placed him there, vnleſſe he will be counted a traitour. And this is knowne to all wiſe and godlie men, that a man is none of his owne, but he is the iuſt and lawfull poſſeſſion of GOD. Wherefore, if anie man kill himſelfe, he doth not deſtroie that which is his owne; but deſtroieth the ſubſtance of an other: which thing how vniuſt it is, let vsus thus learne of our ſelues.
A ſimilitude.If our horſe or bondman ſhould worke his owne death, would the ſame pleaſe vsus or no? I ſuppoſe it would not: naie rather we would be gréeuouſlie offended thereat; and if we might, we would that ſo great a crime ſhould not be vnpuniſhed. And if ſo be we would thinke it vnwoorthie, that ſo great an iniurie ſhould be offered vntounto vsus; will we not giuegive eare, when we doo the verie ſame vntounto our ſelues? Neither can we otherwiſe be in better caſe, or be better prouided for, than vnderunder the Lord God himſelfe. Wherefore doo we then flie ſo good a Lord? But when he calleth vsus, we muſt go vntounto him without anie delaie: for in departing, when he commandeth, we ſhall not onelie dwell with him; but alſo with notable and excellent men, which perpetuallie inioie the ſocietie of him. Wherefore, ſéeing this coniunction of the mind and the bodie is verie vnprofitable vntounto vsus, a philoſopher muſt perpetuallie think vponupon the ſeparation of them. But if ſo be it be the better, and that he profeſſe he deſireth it; would it not be a ſhamefull thing for him to be ſtriken with feare, when he ſhould ſée the ſame drawing néere vntounto him? But that the bodie is hurtfull to the ſoule, they hereby thinke to prooue; bicauſe it is againſt true philoſophie, to obeie or make much of the pleaſures and affections, which by the ſame are ſtirred vp in vsus. For true philoſophie teacheth nothing elſe indéed, but that we ſhould be alwaies mindfull to ſhunne theſe things, as noiſome plagues of our nature. Which if we cannot altogither reiect from vsus; yet, that we may at leaſtwiſe to our power breake their force and kéepe them vnderunder.Lieng ſenſes miniſtred to the ſoule by the bodie.
4 Afterward they adde, that the bodie is moſt troubleſome vntounto the vnderſtanding: for that which they ſaid before, muſt be referred to the appetite; for vntounto the perceiuing of the truth, it miniſtereth deceiueable ſenſes. VntoUnto the which who ſo do giuegive credit, are foorthwith beguiled, in ſearching out the nature of things: and being miſerablie deceiued, they will at the length deſpaire of being able to perceiue anie thing; or elſe if they thinke they hauehave vnderſtood anie thing, they ſhall falſelie ſo perſuade themſelues. And while we, miſtruſting them, vſe reaſon and vnderſtanding to ſearch out the truth, they ouerthwart vsus: and as anie thing either gréeuous or pleaſant ſhalbe brought to mind, they call vsus againſt our wils, from our erneſt ſtudie. Further who ſéeth not, that in euerie kind of doctrine, there is néed of ſeuering the mind; which the more earneſt it is, and the more the matter is excluded from our cogitation; the more excellent and woorthie kind of knowledge is had. And this is ſpoken of that knowledge, which we vſe in contemplation, and diſcerning of anie thing. But if thou go vntounto that knowledge, which is performed in dooing and practiſing, which commonlie by the Gréeke word is called foreign, that is, Practiſe; there it is diſputed chéeflie, whether the matter be honeſt and iuſt. But of that which is good, honeſt, iuſt, of vertues, and ſuch like; no ſenſe of the bodie hath knowledge at all.
I paſſe ouer, that in reſpect of the bodie it is néedfull to eat, to drinke, to prepare garments, and ſuch other neceſſaries innumerable; which commodities, ſéeing it is a moſt labourſome thing to atteine, it is vnſpeakable how much we are for this cauſe drawen awaie from knowledge of the truth. Yea, and that we be not diſappointed of theſe things, we muſt heape riches togither. Héereof commeth chidings, contentions, warres, and infinit other things; which if ſo be they doo not ouerthrowe all good indeuors, yet doo they corrupt & hinder the ſame. Whereof it commeth (as it is concluded by the philoſopher) that by reaſon of all the things now ſpoken of, either we ſhall knowe anie thing with a true and perfect knowledge, or elſe that we ſhall atteine the ſame after death onelie. Then ſéeing that the mind dooth ſo much the more knowe and vnderſtand anie thing, as it is more ſeparated from the bodie, and leſſe cleaueth therevnto; it remaineth, that we ought continuallie to indeuor to withdrawe the mind from the bodie. And this they make to be the verie clenſing of man; to wit, that the pure ſhould be diuided and ſeparated from the vnpure. Now then it is no maruell, if they make the bodie to be the priſon and ſepulchre of the mind. If thou peruſe hiſtories, Many hauehave killed them ſelues to viſit their friends departed.thou ſhalt find manie, which killed themſelues, to the intent they might go to viſit their louers and déere friends which were departed: and ſhall we (ſaie they) beare it gréeuouſlie, if death come vntounto vsus, that we may be able manifeſtlie and without impediment to behold the truth? Wherefore they ſaie, that they which for death ſake afflict or macerate themſelues, and die through ſorrowe and ſadnes, are not woorthie the name of philoſophers; but to be called foreign, or foreign, that is, *foreign.Louers of their owne bodies, or *foreign.Louers of riches.
5 In this ſaieng of the philoſophers now declared, Death is an euill thing, and whie?are comprehended certeine things, which are not verie agréeable to the holie ſcriptures, and to the right catholike faith. For we ſaie, that death is to be counted not good, but euill, ſéeing God laid the ſame vponupon mankind as a puniſhment: Gen. 3, 19.wherefore he would hauehave vsus moorne and lament for the ſame. The which thou ſéeſt to be doone by humane lawes: for if anie greeuous offenſe be committed by citizens, they iudge them to be puniſhed with death. And all liuing creatures (which are led by the iudgement of nature) which can not be deceiued, bicauſe it is ruled by the counſell of God, ſéeing they ſhunne death, and by a certeine common ſenſe, by all meanes abhorre it, no dout but they iudge it to be an euill thing. It is no hard matter alſo to confirme the ſame, by an argument of the contrarie. Life is accounted good; wherefore death is euill. And that life is to be reckoned among good things, héereby thou maiſt perfectlie perceiue; bicauſe God promiſeth the ſame, as the reward of obedience towards his lawe; He that dooth theſe things (ſaith he) ſhall liue. Leuit. 18, 5.Further, death is euill, ſéeing it is brought into the world through an euill cauſe; that is to ſaie, through ſinne. Gen. 3, 19.And the holie ſcripture doubteth not to call the ſame, The enimie of Chriſt: for Paule wrote in the firſt to the Corinthians, 1. Co. 15, 26that The laſt enimie, which ſhall be deſtroied by Chriſt, is death. And it is ſo euill, as it darkeneth the action of the beſt and moſt excellent vertue, I meane the delight of fortitude or valiant courage.
For (as teſtifieth Ariſtotle in his Ethiks) the ſame worketh not with pleaſure, except it be in that reſpect, that it hath relation vntounto the end. For a man of valiant courage, while he dieth for an honeſt cauſe, dooth it not without gréefe and ſome ſadneſſe. Which how true it is, Matt. 26, 37was declared in Chriſt himſelfe, when as in the garden he abode the conflict of the fleſh and the ſpirit. An humane bodie is not to be condemned: againſt the opinion of the philoſophers.Then are they deceiued in this conſolation of theirs, while they will make death to be good vntounto vsus. Moreouer, this reaſon of theirs hath an other abſurditie: bicauſe they condemne an humane bodie, the which is a woorthie and notable gift of God: not an vnperfect, but a moſt excellent woorkmanſhip of God ſhineth therin. Who is able to expreſſe how cunninglie the ſame hath béene wrought by God? This is a woonderfull thing, not onelie vntounto Ariſtotle, Galen, and other Ethnike writers; but alſo vntounto Lactantius, Gregorie Nazianzen, Pſal. 8, 2.and other catholike fathers innumerable. And Dauid confeſſeth, that thereby is knowen the woonderfull wiſedome of God. Finallie, ſéeing we doubt not, but that God made the ſame among the reſt of his creatures; and that the ſcripture plainlie confeſſeth by the teſtimonie of God himſelfe, that whatſoeuer things God made, they were verie good: it foloweth without all controuerſie, that the ſame alſo is good.
6 As touching the coniunction alſo of the ſoule with the bodie, it is decréed, that we muſt affirme the ſame; to wit, that it ſhould be accounted good; leaſt we fall into that opinion, which is aſcribed vntounto Origin: namelie, that ſoules for their demerits in an other life, are thruſt vntounto bodies. Whom the apoſtle ſufficientlie prooueth to hauehave iudged amiſſe, who in the epiſtle to the Romans ſaith, concerning Iacob and Eſau; Rom. 9, 12.When as they had not as yet doone anie thing either good or euill, of the one it was ſaid: Iacob hauehave I loued; and of the other, Eſau hauehave I hated. Neither is the thing obſcure to him that dooth well conſider it, what commoditie, or what helpe our mind obteineth, by reaſon of the bodie it ſelfe: for it is capable of no perceiuerance or vnderſtanding, The coniunction of the bodie and ſoule is good, & the ſoule is holpen by the bodie.which hauehave not their beginning through the verie ſenſes of the bodie. And as touching the vertues, which are gotten by exerciſe it ſelfe, and might not be found out, vnleſſe the mind had certeine groſſer parts, the which ſome acknowledged to depend of the bodie; we doo all confeſſe, that the bodie it ſelfe being remooued, verie few could remaine vntounto vsus. Wherefore, ſéeing it is manifeſt, that our bodie and fleſh by nature is good, as it was created by God; what doo the holie ſcriptures meane, Epheſ. 4, 22.when they obiect againſt it, that it is corrupted, that it is gréeuous to the ſoule, Gal. 5. 17.that it luſteth againſt the ſpirit? And Dauid complaineth; Behold how I was ſhapen in wickednes, Pſal. 51, 7.and in ſinnes my mother hath conceiued me. And alſo Paule; I knowe that in my fleſh dwelleth no good thing. Rom. 7, 18.We anſwer, that all theſe things come to our bodie or fleſh, not by nature as it was created; but are ioined thereto accidentallie, to wit, after that man had once committed ſinne.
7 Héere I would hauehave thée to aſke of the philoſopher, that if it happen a man to be borne blind, with a ſwelling in the throte, or lame; albeit he will grant theſe things to be great blemiſhes to the bodie: will he therefore confeſſe to thée, that the bodie of man is of it ſelfe euill? I ſuppoſe he will not. I miſlike of the blemiſhes in the bodie, yet neuertheleſſe I condemne not ſhe bodie by it ſelfe. If thou vrge; Then the bodie or the fleſh is good, and is not good. This I am content to grant, yet canſt thou not prooue, that here is anie contrarietie. For this diſtinction, [by it ſelfe] and [by accidents] take awaie from hence all repugnancie. Wherfore let ſuch remedies be vſed by chriſtians, as may not take awaie the fleſh and the bodie, but correct and amend what ſoeuer blemiſhes are brought in: which thing we grant ſhall be doone in the reſurrection. A conſolation for the taking of death.With this argument Chriſt comforteth his in the Goſpell, as we read in Iohn, in the dialog with Martha and Marie. The ſame argument did Paule vſe vntounto the Theſſalonians, Iohn. 11. 1. The. 4, 13when he warned them, that they ſhould not be ſorrowfull for them that are departed, as others which hauehave no hope: and he ſtraitwaie addeth the cauſe; namelie, the reſurrection of the dead.
It is not the part of a verie honeſt and good artificer, to deſtroie all the foundation; to the intent that ſome thing, which is amiſſe in the building, may be taken awaie: he will rather amend the fault, but will ſuffer ſtill the foundation and nature, wherevnto the fault and euill cleaueth, to remaine. But betwéene this and the reſurrection, I meane in this life; what comfort ſhall we receiue of death? The harme thereof is mitigated: for it is not inuincible as before, ſéeing Chriſt hath ouercome the ſame, and moſt happilie hath he ouercommed it in his conflict vponupon the croſſe. But how is death conquered by Chriſt, when as yet ſtill it ſtriketh all men? The euerlaſting continuance thereof is taken awaie from it. But death, if it be not eternall, it cannot now trulie be called death; ſéeing by the decrée of Ariſtotle, and other naturall wiſe men, this is ſo proper to thoſe things, that be called trulie *Priuantia.priuatiues, as a man can no whither be pulled awaie from them, ſo that it is vnpoſſible he ſhould returne from thence to his habit. But if holie reſurrection ſhall be giuen vsus, according as we beléeue, as God promiſeth, and as the holie ſcriptures teſtifie; we ſhall returne to life. Wherefore, it is not properlie death, which now commonlie they call death. So that it is trulie ſaid of the ſaints; that To the eies of the fooliſh and vnwiſe they ſeeme to die. Wiſd. 3, 4.For which cauſe Chriſt ſo eaſed the ſorrowe of his elect after this ſort; Iohn. 1, 51.He that ſhall keepe (that is) he that ſhall in faith hold faſt my ſaiengs, and ſo ſhall ſhew foorth and confirme a true faith by works, he without doubt ſhall neuer ſee death.
And ſorrowe is not a little mitigated, if we conſider, that by the goodneſſe of GOD it is brought to paſſe, that of death, though it be euill, a good vſe may be granted vntounto vsus. Vnderſtand thou, that if a man take the ſame vponupon him with an obedient mind, neither dooth he reiect that puniſhment, which the iuſtice of GOD hath thought good to laie vponupon vsus. Further, let him that ouer-much ſorroweth, conſider that héere in the godlie is mortification wrought, which they doo meditate all their life long. Good men are ſtirred thereby, as by a moſt ſharpe and effectuall warning, to execute the commandements of God. The godlie ſort doe thinke deuoutlie with themſelues; If death be laid vponupon vsus, it was, bicauſe of contempt of the commandement of God. If thoſe firſt parents of ours had obeied the Lord, we had not béene ſubiect to ſo great a calamitie. Morouer, if we be wiſe, we are drawne from voluptuous pleaſures, and we contemne the intiſements of the world; knowing well enough, that we ſhall ſhortlie depart from hence. Wherefore like ſtrangers, we will continuallie meditate and talke of the hauen, wherevnto we muſt arriue, and of our heauenlie habitation. Alſo at the time of death, we will reioiſe, that all occaſions of ſin are taken away: then ſhall be the terme and end of our offenſes towards God. Which thing when Paule had conſidered, he cried out in wiſhing for the ſame; O vnhappie man that I am! Rom 8, 14.Who ſhall deliuer me from the bodie of this death?
There is none that loueth God, and Chriſt, but he deſireth to make an end of ſinning. Beſides this, death is the meane (as the ſtate of things now ſtand) to paſſe from hence, and to cleaue vntounto Chriſt: for there is none fullie and abſolutelie ioined vntounto him, vnleſſe it be by death. But I ſaid; As the caſe now ſtandeth: bicauſe they, which ſhall be found aliue at the comming of our Lord, 1. Theſ. 4, 17as we read vntounto the Theſſalonians, ſhall be exempted from this neceſſitie and lawe. Now Paule openlie ſaid, that he therfore deſired death; ſurelie, not for it ſelfe ſake, but bicauſe he might at the length be with Chriſt; I deſire (ſaith he) to be looſed, Phil. 1, 23.and to be with Chriſt. For in verie déed, if it had béene lawfull for him, and that it had béene put to his choiſe, it would hauehave ſéemed vntounto him a better ſtate, yet liuing to hauehave béene clothed with glorie, as he ſaith in the latter epiſtle to the Corinthians; 2. Cor. 5, 4.We would not be vnclothed, but be clothed vponupon.
8 But as concerning the nature of death changed by the goodnes of God, how of a damnable nature, it is made profitable vntounto vsus: not onelie thoſe things which we hauehave ſpoken of, doo put vsus in mind, Rom. 3, 25. Heb. 9, 10.but this alſo; namelie, that the ſame in Chriſt was made an onelie ſacrifice, pacifieng and reconciling vsus vntounto God. Yea and our death alſo, if we be ioined vntounto Chriſt, and die for his truth, is made an acceptable oblation vntounto God; ſo as we are ſaid to be offered vp vntounto him: …. Tim. 4, 6.euen as Paule wrote vntounto Timothie; I (ſaith he) am ſacrificed or offered, and the time of my departing is at hand. Pſal. 116, 15And in the Pſalmes it is written; Pretious in the ſight of the Lord is the death of his ſaints. But there followeth an excéeding great reward after ſuch a death: for If ſo be (as the apoſtle writeth in the ſame epiſtle) we die togither, 2. Tim. 2, 12.we ſhall alſo liue togither: & if we alſo ſuffer togither, we ſhall alſo reigne togither. But what can more eaſe vsus of ſorrowe, than to acknowledge, that Chriſt tooke the ſame death vponupon him? Wherefore, for that which he hath ſuffered, why ſhould we ſo ſorowe and lament, if it happen vntounto vsus; ſéeing he died without deſert, but we moſt deſeruedlie? Neither could the diuine promiſes, or rather the league, couenant, and teſtament, be more aptlie or better confirmed vntounto vsus: for euen as it is ſaid vntounto the Hebrues; Heb. 9, 16.Not anie one of theſe is ratified, vntill that death doo come.
Bréeflie, Chriſtian men may manie times drawe out of the ſcriptures, theſe and ſuch other like comforts. But let them not maruell, if that all ſorrowe be not vtterlie taken from them: for the Lord will that death ſhall be gréeuous. Neither did Chriſt indure the ſame without ſorrowe and teares; Matt. 26, 38 &c.yet neuertheleſſe they ſhall doo theſe things in ſuch ſort, as the limits and preſcribed bonds ſhall not be excéed. And finallie, it may appéere eaſilie by that which hath béene ſpoken, what things of the Gentils, mentioned ſince the beginning of this diſputation, ought to be reteined by vsus; and what muſt be refuſed. We confeſſe, that the pleaſures of the fleſh, as corporall things, muſt be mortified: but yet we grant not, that they procéed of the bodie; vnleſſe it be by accidentall meanes, in that it is corrupted with ſinne. But we denie it to be an vtter enimie vntounto ſciences, as Plato or Socrates hath affirmed: for (as we hauehave alreadie expreſſed) the ſenſes of the bodie doo verie much further to the atteining of them. And that we be much drawen awaie through preſeruing of the bodie it ſelfe, from the ſearching out of the truth, and from diuine things; we doo not eaſilie grant it to be in godlie men. For they, while they referre all things to the glorie of God, and Chriſt, doo beſtowe little or nothing vponupon the bodie, that is not doone well and according to vertue. But admit that it dooth happen ſometimes, through our fault, in ſuch ſort as thou affirmeſt; thou oughteſt not therefore to inferre, that the bodie is ill: rather ſéeke thou, that the faults therein may be amended. But we vtterlie reiect that kind of conſolation; namelie, that death muſt in no wiſe be lamented: bicauſe there is no remedie for the ſame. For we beléeue the reſurrection, according as Chriſt and the holie ſcriptures hauehave taught vsus.
Of Buriall.
9 Whether it be anie thing expedient for the dead to be buried, or to be left vnburied. In Gen. 23. verſe. 7. Whether it be any thing expedient for the dead to be buried.The Poets hauehave ſaid that it is expedient; namelie, Virgil in the ſixt booke of his Aeneidos, on this wiſe:
Nec ripas datur horrendas, aut rauca fluenta
Tranſportare priùs, quā ſedibus oſſa quiêrunt,
that is:
Nor from theſe fearefull banks, nor riuers boarſe they paſſage get:
Till vnderunder earth in graues, their bodies bones at rest are ſet.
Moreouer, the common ſenſe of all nations dooth well-néere agrée with this opinion. The Iewes were verie diligent in annointing. The Romans burned the bodies with great pompe. Suetonius reporteth, that togither with the dead carcaſe of moſt lewd Nero, was burned a great abundance of ſpices and pretious odors. Our Papiſts at this daie, and in ancient time manie Chriſtians, prouided, that in remembrance of the martyrs, their bodies ſhould be ſafelie laid vp. In the firſt booke of kings, the 13. chapter, verſe. 20.the prophet of God threateneth an other prophet (who did eat bread in Bethel contrarie to the commandement of God) that his carcaſe ſhould not come into the ſepulchre of his fathers. But if ſo be that the matter had not forced, it ſhould not hauehave béene appointed as a puniſhment. And in the ſecond of kings, the 22. chapter, verſe. 19.God promiſeth vntounto Ioſias; that bicauſe he wept, rent, his cloths, and ſorrowed for the wickedneſſe of the people, he ſhould be brought into the ſepulchre of his fathers.
In the ſecond booke of Samuel, verſe. ….the ſecond chapter, the men of Iabes-Gilead are commended and bleſſed by Dauid, bicauſe they ſhewed kindneſſe vntounto Saule and Ionathas: for they buried them. But and if ſo be it had perteined nothing vntounto them, what kindneſſe had they vſed vntounto them? In the 79. pſalme Dauid complaineth, Pſal. 79, 2.that the vnbeléeuing tyrants, which were deſtroiers of the people of God, left vnburied the dead carcaſes of the ſeruants of the Lord, to be meat for the fowles of the aire, and to be torne with beaſts of the féeld. But if ſo be the matter forced not, the prophet would not hauehave ſorrowed or lamented for the ſame. Theſe things notwithſtanding; That it nothing auaileth the dead to be buried or not. verſe 4.we are of the ſame mind that Auguſtine is of, in his little booke De cura ſuſcipienda pro mortuis; that It nothing auaileth the dead, as touching their ſaluation, whether they be buried, or lie vnburied. In the 12. of Luke, the Lord ſaith, concerning them that perſecute the Chriſtians; When they hauehave killed the bodie, there is no more for them to doo.
The Lord denieth not, that they cannot triumph againſt them, that they cannot ſcorne them, or that they cannot caſt them out to the beaſts and birds: but there is nothing elſe (ſaith he) that they are able to doo againſt them, that can be felt, that ſhall be gréeuous, or ſhall bring them anie harme. All the haires of the head are ſo numbred, Matt. 10, 30.as they cannot fall without the will of the father: Matthew the tenth. Euen ſo thoſe things, which be doone about the dead bodies of martyrs, vnleſſe it were the will of God, they ſhould not be doone: but if thoſe ſhould be hurtfull to their ſaluation, how could it be, that God would not turne them awaie from ſuch as he loueth? Auguſtine intreateth of theſe things, in his firſt booke De ciuitate Dei, and vntounto Paulinus De cura pro mortuis. He citeth Euſebius Caeſarienſis, (which reporteth) that in Gallia there were martyrs ſlaine for profeſſing of Chriſt, whoſe bodies were burned, and their aſhes throwen into Rhodanus, leaſt they ſhould be buried. Were thoſe holie confeſſors anie thing leſſe happie for this cauſe? I iudge, no. The verie ſame thing happened at Rome.
Thoſe things which be doone vntounto the dead, profit not them, but are conſolations of the liuing.10 But to anſwer vntounto the arguments obiected: let this be the propoſition to be conſidered of; Thoſe things which be doone at funerals, and in burieng of dead bodies, belong vntounto them which be aliue; they be their conſolations, they nothing profit the dead. This vnderſtand by an argument of contraries. Euen as it profiteth not the wicked to be buried: ſo it hurteth not the faithfull to lie vnburied. Certainelie, if it did profit and further vntounto ſaluation, vnhappie were the ſtate of poore men, who oftentimes be without buriall; and eſpeciallie of martyrs, againſt whoſe dead bodies the tyrants are cruell. That which Virgil and Poets ſaie, An anſwer vntounto the contrarie arguments.(namelie, that ſoules cannot paſſe awaie, vnleſſe their bodies be firſt buried) is to to fabulous. But if thou wilt ſaie; We read of ſuch a like matter, although it be not altogither the ſame, in the finding out of manie of the martyrs bodies, which appéered vntounto diuers, and ſhewed their dead carcaſes, and would be honourablie buried; therefore they cared for ſepulchres; which thing we read in finding out the bodie of ſaint Steeuen. That Geruaſius alſo, and Prothaſius, appéered vntounto Ambroſe; Apparitions of the dead.he himſelfe teſtifieth. Some ſuch thing is reported of finding the head of Iohn Baptiſt.
But I beſéech thée to conſider here, that ſéeing theſe appéerings tend to that end; not onelie that bodies ſhould be buried, but that buried bodies ſhould after a ſort be digged vp, and idolatrie be brought in, whereby the men might worſhip relikes and dead carcaſes, there muſt not be much attributed vntounto them; yea if they happen vnderunder this pretence, they muſt not be credited. Tell me I praie thée, if one ſhould appéere to thée in thy dreames, and ſhould declare to thée, that his bodie is vnburied, willing or deſiring thée to hide the ſame, bicauſe he may not atteine vntounto reſt by reaſon therof: if thou ſearching out his bodie, ſhalt find it according as he had ſhewed thée; wouldeſt thou therefore beléeue that fabulous faining of Poets? I thinke not. But thou wouldeſt ſuppoſe, that the ſame viſion in thy dreames happened, without the knowledge of him that is dead; euen as we oftentimes being aliue, appéere in dreames vntounto our fréends, we hauing no knowledge thereof: or elſe thou wilt ſuſpect that it is doone by the ſubtiltie of the diuell, that thou being deceiued with that odious opinion, ſhouldeſt erre from the catholike faith. And if ſo be we thinke, that ſuch things happened in the martyrs; wherefore are we reprooued?
The diuell careth for nothing elſe, but that ſuperſtitions and idolatries may flooriſh: neither will he refraine from deceiuing of men with the bones of holie martyrs. For ſéeing he hath alſo ſo perniciouſlie deluded mankind, in the ſymbols or ſignes of the holie ſupper of the Lord, (for he hath ſtudied and indeuoured to obtrude theſe things vntounto vsus for idols, neither did it otherwiſe fall out than he looked for) what maruell is it, if he doo the ſame in the bones of dead men, ſéeing our ſinnes hauehave moſt iuſtlie deſerued the ſame? Yet would I not obſtinatlie affirme, that it ſhould be vnpoſſible, but that God dooth ſometimes prouide, that the bodies of his ſaints may be honeſtlie buried; aſwell to ſhew what account he maketh of them, and of thoſe things that belong vntounto them, as alſo to renew to vsus the memorie of them. But forſomuch as I ſée ſo manie fowle and vngodlie woorſhippings ariſe thereof, I am thoroughlie perſuaded to beléeue, that thoſe works were doone by the diuels indeuour. It muſt in anie wiſe be affirmed, that it is not doone for increaſing of their ſaluation, & heaping vp of their felicitie. For how doo they vnderſtand or perceiue what is doone here, among vsus, touching thoſe things which belong vntounto them? Their ſtate ſerueth not to knowe that, vnleſſe God declare it vntounto them. Which thing we muſt beléeue that God did vntounto Abraham, when he ſaith vntounto that rich man, which was tormented in hell; Luk. 16, 29.They hauehave Moſes and the prophets, let them heare them. Howbeit, all thoſe things, which be conteined in parables, are not to be drawen vntounto arguments, which ſhould ſerue for proouing of articles of our faith.
11 Whereas it is afterward ſaid, that it ſéemeth to be the generall mind of vsus all, that ſepulchres doo profit ſome thing: otherwiſe they would not be ſo diligentlie cared for of all men. We anſwer, that this is a Maxime in no wiſe to be denied; Epheſ. 5, 29Euerie man loueth his owne fleſh, neither doth he ſo hate the ſame, as he will hauehave it to be depriued of the accuſtomed duties and honors. Wherefore as touching them that liue, we willinglie grant; that buriall dooth ſomewhat profit; but not as touching them that be dead. After what maner buriall doth belong vntounto vsus that be aliue.When I ſaie; Them that liue: vnderſtand euen themſelues who ſhall be buried; (for while they liue and thinke of themſelues, they will well vntounto their owne fleſh, and deſire that they may be buried after the vſuall maner:) or elſe thoſe, which when they ſhall be dead, doo anie waie perteine vntounto them by ſome affinitie or friendſhip, and doo thinke of them. As touching theſe then, we willinglie grant that it ſomewhat furthereth to be buried and intoombed. By which place thou ſéeſt what is to be ſaid of the prophet, 1. Kin. 13, 20vntounto whom the vnburieng was appointed as a puniſhment. It was no doubt a puniſhment vntounto him being aliue, to remember what hard happe that fleſh of his ſhould hauehave: which ſéeing it would in common ſenſe be diſpleaſing vntounto him, it might drawe him backe from ſinne.
By that which went before, is vnderſtood that which followeth.I let it paſſe, that by a figuratiue kind of ſpéech, that which followeth is vnderſtood by that which went before; that he ſhould die out of his natiue countrie, being deſtitute of a number of helps and ſuccors of his owne friends, & ſhould die with a kind of cruell death. VntoUnto Ioſias alſo, 2. Kin. 22. 19when buriall was promiſed vntounto him, it was good, he being yet aliue, & weighing the things doone before; that is to ſaie, that he ſhould not be caried awaie into captiuitie. And the men of Iabes are ſaid to hauehave dealt verie mercifullie with their maiſters in burieng of them; 1. Sam. 2, 5.in ſo much as they ſhewed that vntounto them, which they poore wretches would hauehave doone to their owne ſelues, when as they remembred their owne end: for not one of them, but did chooſe to hauehave his bodie buried after the rite and cuſtome. But whereas the pſalme complaineth of the vnburieng of the ſaints, Pſal. 79, 2.there it plentifullie reckoneth vp the beaſtlie crueltie of the enimies of Gods people; bicauſe they being not content with the death of them, would exerciſe their crueltie euen againſt their dead carcaſes: not bicauſe he affirmeth that the ſaints for that cauſe ſhould be in worſe ſtate. For (as Lucan the Poet ſaith;) He that hath no coffin to couer him, is couered with the heauen.
12 Euen as The death of the ſaints is pretious in the ſight of God, ſo contrariwiſe, In 2. Sam. 19. Pſal. 115, 15the death of the wicked is deſpiſed: and not onelie their death, but alſo their buriall. Although the loſſe of buriall ſéeme to be a light matter, The lacke of buriall is a puniſhment. Iere. 22, 19.yet it belongeth to puniſhment, & it is a certeine ignominie. The prophet ſaith of the king; He ſhall be buried with an aſſes buriall. The godlie complaine, that the dead bodies of the ſaints were giuen to the fowles of the aire, and that they remained vnburied in the ſtréets. It is a kind of ignominie, which God would laie vponupon Abſalom. They caſt him into a déep ditch, and a great heape of ſtones vponupon him, that after a ſort they might ſéeme to ſtone him; and that according to the lawe, which commanded to ſtone them that were inceſtuous and rebellious againſt their parents. Thoſe ſtones made a ſhew of an ignominious ſepulchre. [Abſalom] while he liued, promiſed to himſelfe magnificall things: he thought for a perpetuall memorie after his death to be put into his owne ſepulchre; but he was counted vnwoorthie to hauehave the vſe therof.
So did it happen in England: The cardinall of Yorke.the cardinall of Yorke builded a coſtlie tombe, and while he oftentimes came vntounto the ſepulchre to ſée how the worke went forward, a certeine fooliſh fellowe ſtanding by, bad, that if he meant to vſe that tombe, he ſhould go into it while he was aliue; for that he ſhould not be put into that tombe when he was dead. And ſo it came to paſſe: for the king, by reaſon of certeine things ill gouerned by him, waxed angrie againſt him, and puniſhed him. So Abſalom builded himſelfe a ſepulchre, but the iudgement of God ſuffered not him to hauehave the vſe thereof. What maner of monument Abſaloms was.What maner of monument it was, that is not knowen. Some thinke that it was an image; of this mind was Ioſephus: ſome a pyramis; ſuch as the kings of Aegypt made in Memphis: it might be an obeliſke; ſuch as are ſéene at Rome. There is a huge one in a place called the Vatican, wherein is the aſhes of Auguſtus. The forefathers ſometime made theſe kind of monuments. Iacob in the booke of Geneſis, Gen. 28, 22.erected for himſelfe ſtones and titles, that they might be a monument. Gen. 35, 20.It is ſaid, that he did the ſame thing at the ſepulchre of Rachel.
Abſalom was moſt ambitious, wherefore he prouided a monument, that his name might be kept in remembrance: he would be famous, but he was woorthie to hauehave his name wiped out by perpetuall obliuion. So was it decréed in Aſia, that he, which had burned the temple of Diana in Epheſus, ſhould not once be named; to the intent he might not become famous. Abſalom ment to leaue a noble memorie, whereas neuertheleſſe he had liued ſhamefullie, and moſt ſhamefullie died. The pride of the vngodlie. Gen. 11, 4.This is the pride of the vngodlie. In the booke of Geneſis, they ſaie; Come, let vsus build a tower, which may reach vntounto heauen. But they gat confuſion; for there, God confounded their toongs. But on the other ſide, the godlie doo abaſe themſelues, they aſcribe all the glorie vntounto God, but to themſelues rebuke onelie; Not vntounto vsus Lord (ſaie they) but vntounto thy name giuegive the glorie: Pſal. 113, 1.Dan. 9, 7.to thee belongeth honour, but to vsus confuſion. The godlie hauehave ſometime erected monuments and tokens; but they ment no other thing, but to hauehave extant a remembrance of Gods benefits: they did change the names of places, that they might faſten ſome things in the memorie. Looke In 1. King. 13, 22But let vsus conſider, that this kind of gréefe or feare, GOD would to be ouercome of his martyrs, to whom he promiſed puniſhments, It was giuen to the martyrs to deſpiſe the louelove of their owne fleſh.not onelie while they liued; but alſo ſhamefull reproches to be doone vntounto their dead bodies: namelie, that they ſhould be a food vntounto wild beaſts, and that their aſhes ſhould be ſcattered. Indéed GOD could otherwiſe hauehave turned theſe things from his choſen: but he ordeined, that they ſhould triumph alſo of theſe gréefs and terrors.
In Gen. 13.13 Neither are theſe things ſpoken on that behalfe, Why burial muſt not be contemned.that the burials of the dead brethren ſhould be deſpiſed by them which are aliue: for the bodies of them that departed, were (while they liued) organs and inſtruments of the holie Ghoſt. Wherefore, euen as we ſhould not deſpiſe the ring, garments, booke, or ſuch other things of our fréend: ſo ought not we to neglect the bodies of the ſaints, nor of anie others, which be our neighbors, & are by God ioined vntounto vsus in kindred. This dutie did the fathers diligentlie performe towards Marie & Chriſt: & therein it was appointed, that they ſhould enioie the preſence of the Lord; bicauſe in verie déed this kind of work is allowed of God: and while vnderunder this ſigne we take care about the fleſh of man being dead, and contemne it not as a thing of naught, we after a ſort teſtifie the faith of the reſurrection, whereby God will once reſtore the ſame; as who ſhould ſaie, we will not deſpiſe that, whereof we knowe GOD will hauehave a care in time to come. This yet will I adde, that the fathers in old time had ſomewhat a more care hereof than our men hauehave: if we conſider of their ſtate, wherein they had more regard, than we hauehave vntounto temporall things, and vntounto things, which concerned the fleſh. Furthermore, by this dutie, we are ſtirred vp to doo good vntounto the poore: for if it pleaſe God, that we ſhould doo vntounto the dead that which dooth profit them nothing; how much rather will thoſe works be allowed of him, whereby we benefit his children, and the members of Chriſt, which doo féele and perceiue the ſame?
14 But now let vsus ſée, Touching the place of buriall Auguſtine.whether it make anie matter of burieng more in one place than in another. Auguſtine, in the place laſt recited, affirmeth that it dooth; They (ſaith he) which be buried at the monuments of martyrs, more offer themſelues to the ſight of their fréends, who viſiting the churches, doo commend with their praiers vntounto thoſe martyrs (for whoſe memorie the place is dedicated) the ſpirits of thoſe perſons departed, whoſe monuments they behold. To this part dooth Auguſtine incline. But (as he ſaith) it is obiected vntounto him by Paulinus; The ſaints (as it is written by Paule in the 2. to the Corinthians, the fift chapter) ſhall ſtand, verſe. 10.as well as other men, before the iudgment ſeate of Chriſt, that there euerie man may receiue according to that he hath doone in his bodie, whether it be good or euill. That the dead receiue not according to the requeſts of them that are aliue.Therefore the ſoules of them that be dead, are neuer a whit the better for the praier and interceſſion of them, which doo liue here. He anſwereth, that there be ſome, which hauehave no néed of theſe things, as they which hauehave alreadie atteined felicitie: and that there be others ſo condemned to euerlaſting puniſhments, as by no ſupplications they can be deliuered from thence. But he will hauehave ſome to be found ſuch, as hauehave ſo behaued themſelues in their bodie, that they hauehave deſerued to be holpen with the praiers of them which be yet liuing: and vponupon this foundation thus laid, he concludeth, that it may ſomwhat profit them that be dead, if they be buried at the monuments of martyrs.
But let him take héed how firme is this principle of his: we in verie déed accept it not, being ſet downe without the ſcripture. The prophets, nor yet the lawe hauehave not made mention of anie ſuch thing: neither would the ſcripture hauehave ſilenced a thing ſo verie dutifull, and of ſo great charitie, towards miſerable deceaſed ſinners; and hauehave ſpoken no where anie one word thereof. But if thou wilt ſaie, that it is a moſt ancient tradition of the church: we grant it, but it is not prooued or concluded by the holie ſcriptures; not onelie it is not conteined in them, but it is in no wiſe prooued out of them. And if the church doo praie, it was not for this cauſe doone in times paſt; to the intent the ſpirits of them that be dead ſhould be deliuered: but (as Dionyſius teſtifieth) it was in reſpect that the prieſt ſhould doo the part of Gods interpretour, and ſhould in the title of the praier, Why in times paſt they hauehave praied for the dead.informe and certifie them that are preſent, what God had doone for him that was dead; or what we alſo are to hope for after this life.
15 Nor obtrude thou to vsus the ſecond booke of Macchabeis: it is not in the canon. 2. Macc. 12, verſe. 43.Further, it was written in thoſe daies, when Iudaea was preſſed with the yoke of the Graecians, whoſe maners it had now not onelie receiued, but alſo imbraced the opinions, which ſauored of philoſophie and deuiſes of mans reaſon; euen as it had receiued a wreſtling place, & brothell houſes; after the verie which maner it receiued by chance the inuention of purgatorie: The originall of purgatorie.which the prelates of the church by chance eſpieng to be obſerued of godlie men, with a certeine religiouſneſſe, did not much paſſe to take the ſame vtterlie awaie; but they altered and corrected it as much as might be. Which Dionyſius (whatſoeuer he were) dooth by a coniecture plaine inough declare vntounto vsus, in his Treatiſe De eccleſiaſtica hierarchia, where he obiecteth againſt himſelfe; Séeing the dead man hath alreadie that which he ſhall hauehave, whie dooth the prieſt praie ouer his corps for his felicitie? Not (ſaith he) to the intent he ſhould be holpen with thoſe ſuffrages; but bicauſe it may be declared to them which ſtand by, what God hath doone concerning him: and thereby is giuen to the people preſent, as well comfort as aſſurance both of the reſurrection, & of the beſtowing of eternall rewards. So as the prieſt in that place, vnderunder the pretence of praiers, plaieth Gods interpretour.
And againſt the opinion of Auguſtine is the Bracarenſin Councell, in the 36. canon, which decréed, that at the oratories of martyrs, the dead ſhould not be buried. And in the 13. cauſe, queſtion 2. chapter Praecipiendum, the ſame is decréed out of the Varenſin Councell. Albeit in the ſame place, in the chapter Nullus mortuus, out of the Magocienſin Councell, the matter was brought to that paſſe, as none ſhould be permitted to be buried in the temples, but biſhops, prieſts, and abbats. And this dooth reaſon perſuade: for temples are not for this purpoſe prouided, that therein dead bodies ſhould be interred; but that ſacraments ſhould be miniſtred, that ſermons ſhould be preached, Burleng places ſet forth to the ſale.and that God ſhould be praied vntounto and praiſed in them. But now among the Papiſts, the churches are become churchyards, which they make onelie for gaine ſake. And whereas it is expreſſelie commanded in the decrées, that nothing ſhould be taken for buriall; Gen. 23, 11.they ſéeme neuer to be ſatiſfied. Ierom treating on a place in Geneſis, ſaith; If this man (I meane Ephron) would not receiue the things offered of Abraham, and that when he was ouercome with gaine, he receiued them, is lightlie paſſed ouer: what ſhall be doone as touching them, which dare wreſt awaie by violence? Otherwiſe did Ambroſe will to be doone, when as he writeth in his Booke of offices; The cauſes whit gold was giuen to churchesthat gold muſt be beſtowed vponupon the church, not onelie that the church may doo good vntounto the poore, but alſo that there may be prouiſion made for the buriall of the dead. Gaine and ſuperſtition hauehave brought in this kind of abuſe.
Let vsus not therefore be diſquieted, if we be not buried in churches: for againſt the opinion of Auguſtine, and againſt this peruerſe cuſtome ſpeaketh Chryſoſtome, Chryſoſt.vponupon the epiſtle to the Hebrues; Whereſoeuer we be buried, The earth is the Lords. In the 13. cauſe, queſtion 2. the chapter Vbicunque. Yet is not the care; to wit, the care taking for buriall or ſepulture, to be deteſted; naie verelie, it is lawfull for them that be aliue, to chooſe themſelues a burieng place. Which we ſée that the prophet did, 1. kin. 1…, 15which deceiued the other prophet: for after that he heard he was dead, he cōmanded his children, that after his death they ſhould burie him in the ſepulchre, wherein the other prophet was laid. For he not onelie iudged, that it would be an honor vntounto him, that his bones ſhould be ſpared in the time of Ioſias: but he alſo thought it not amiſſe in the meane time, that his bodie ſhuld be ioined with the dead bodie of the other prophet. Iuſtlie therefore may we prouide, to hauehave our bodies buried among our anceſtors, among godlie men, and among our friends, and acquaintance.
That our ſoules, being looſed from the bodies, doo not ſleepe.
16 When Paule ſaith in the 13. In 1. Cor. 13 verſe. 12.chapter of the firſt epiſtle to the Corinthians; But then we ſhall ſee face to face, &c: that ſame abuerbe of time [then] dooth ſignifie vntounto vsus, the ſtate of the time after death; when the ſoules being looſed from the bodies, with one vew and moſt cléere ſight, ſhall behold things celeſtiall. Which yet Irenaeus granteth not, vntill the daie of reſurrection: and he ſaith, that it is the part of heretiks, to perſuade themſelues, Ireneus opinion of the ſleeping of ſoules.that immediatlie after death, they paſſe vp vntounto the heauens, to him that ruleth all things; and are carried to the ſight of the father, without attending for the reſurrection of the dead. And he affirmeth, that we ought to ſuffer the verie ſame thing, which Chriſt would put in triall: who ſuddenlie after death was not raiſed vp, neither did he foorthwith aſcend to his father; but he tarried thrée daies. And after his reſurrection he ſaid vntounto Marie; Iohn. 20, 17Touch me not, bicauſe I hauehave not yet aſcended to my father. Neither is it méet, Matt. 10, 24.that the diſciple (as Chriſt ſaid) ſhould be aboue the maiſter. Wherefore, euen as Chriſt aſcended not immediatlie after his death: ſo muſt we expect the daie of the reſurrection.
Chriſt then hath appointed a place definit, wherein, when the ſoules hauehave put off their bodies, they may reſt, euen vntill the comming of the Lord: and then, putting on their bodies againe, they may be brought to the ſight of God. There are two places chéeflie, which are woont to be brought out of the ſcriptures for the confirmation of this ſaieng. In the ſixt chapter of the Apocalypſe it is written; verſe. 9.that The ſoules of the dead, which were ſlaine for Chriſtes ſake, cried vnderunder the altar; How long (Lord) dooſt thou not iudge and auenge our blood on them that dwell on the earth? Ibidem. 11.And long white robes were giuen to euerie one of them, and it was ſaid that they ſhould reſt for a litle ſeaſon, vntill the number of their fellowe ſeruants were fulfilled. verſe. 13.And in the eleuenth chapter to the Hebrues, when they were reckoned vp which excelled in faith in the old teſtament, it is added; that they as yet receiued not the promiſe, and that they without vsus ſhould not be made perfect.
17 This opinion ſéemeth to be receiued by manie of the ancient fathers; but none hath more largelie written therof than this Irenaeus; who not onelie vttered what his iudgment was, but indeuoured to confirme the ſame by reaſons, which neuertheleſſe are but weake. For he chéefelie maketh this to be his foundation, that herein alſo we ought to be framed like vntounto Chriſt: that euen as he aſcended not vntounto the Father, till the reſurrection was paſt; ſo ought not we to expect the ſame, before our ſpirits be exalted vntounto God in heauen. This compariſon generallie is true; That we ought to be conformed to Chriſt it is true, but yet not in all reſpects.for we confeſſe, that we ought to be made like vntounto Chriſt: but yet we do not admit the ſame particularlie, as touching all things. Verie manie things did Chriſt, which are not neceſſarie to be doone of vsus. He tarried thrée daies before he roſe againe, bicauſe he would hauehave the truth of his death to be teſtified: neither did he, after his riſing againe, go vntounto his Father immediatelie. For, to the intent his reſurrection might be the more certeine, he (by the ſpace of fortie daies) both appéered vntounto his diſciples, and alſo did eate with them, and offered himſelfe to be touched. Wherefore, ſéeing it is not for vsus to indeuour ſuch things after his death and reſurrection; there is no let, but that our ſpirits may foorthwith, after we be dead, aſcend vntounto God, who created them.
Neither doo we denie that, which he obiecteth, to be ſpoken by Chriſt; Matt. 10, 24.namelie, that The ſeruant is not aboue his Lord, nor the diſciple aboue his maiſter. But hereof there is no more gathered, but that if the Lord hauehave ſuffered perſecutions, Matt. 12, 26.and reproches (as to be called Belzebub) much rather ſhall the ſame happen vntounto his diſciples. But yet muſt we not picke out hereof, that we muſt ſuffer particularlie althings which Chriſt ſuffered. He was ſacrificed on the croſſe, and died betwéene two théeues: which ought not to be expected, that it ſhould happen vntounto all the faithfull. We grant that there be certeine places appointed vntounto the ſoules, being looſed from their bodies; where they be now kept and conteined, euen vntill the reſurrection: yet not out of the ſight of God, as who ſhould ſaie, they ſlept and liued in ſlumber.
18 That which they bring out of the Apocalypſe, Apoc. 6, 11.maketh not againſt vsus. Soules are deſcribed to be vnderunder the altar, the which belongeth to their places. They are ſaid to crie out, as though they expreſſed the deſire of their expected reſurrection. But who ſéeth not, that to crie out, To deſire earneſtlie is not the part of ſtrepers. They hauehave alreadie receiued a part of their felicitie. The old fathers muſt attend our reſurrection verſe. 13.and to deſire earneſtlie, is not the part of ſléepers? White robes are giuen vntounto them, bicauſe they hauehave alreadie receiued a part of their felicitie. And they are commanded a while to looke for it, vntill the number of them that are ſlaine for the name of Chriſt be accompliſhed: for then ſhall they hauehave perfect felicitie, when they hauehave atteined to the laſt reſurrection. And that which is alledged out of the 11. chapter of the epiſtle to the Hebrues, hath the ſame meaning. For we confeſſe, that the old fathers as yet receiued not the finall perfection; ſéeing they doo ſtill wait for the reſurrection, which is méet for vsus all togither to hauehave, euen as manie as belong vntounto one and the ſame bodie and head.
19 But by what reaſons this opinion maie be confuted, let vsus now declare. Firſt the Lord, Reaſons to prooue that ſoules ſleep not The firſt reaſon. Luk. 23, 43.being at the point of death, ſaid vntounto the théefe; To daie ſhalt thou be with me in paradiſe. This aduerbe of time [to daie] ſufficientlie declareth, that his felicitie was not to be prolonged vntill the laſt times. But they, which mainteine this opinion, hauehave béen accuſtomed to obiect, that this aduerbe [to daie] is not alwaies taken in the holie ſcriptures for one and the ſame daie; but that it may ſignifie a verie large time. 2. Pet. 3, 8. Pſal. 90, 4.For Peter, out of the ſaieng of Dauid, ſaith; A thouſand yeares in thy ſight are as one daie: ſo as it may be, that the théefe was ſaid to be the ſame daie in paradiſe, although his comming thither ſhould be deferred for manie hundred yeares. Auguſtine. That, to Daie, ſignifieth no long time, as ſome inferre.But Auguſtine vntounto Dardanus hath not ſo interpreted that place; where he writeth, that this promiſe could not be referred vntounto the humane nature of Chriſt; bicauſe the bodie was that daie in the ſepulchre, and his ſoule (as he ſaith) in hell: vntounto whome he will not attribute, that he was togither at one and the ſelfe ſame time both there and in paradiſe.
And therefore he wholie tranſferreth this vntounto the diuine nature: which had not béene méet, if according to that promiſe (as theſe men will) the felicitie of the théefe ſhould hauehave béene deferred vntill a thouſand yeares and longer. Nor dooth Peter in that place they bring, will vsus to interpret, that a thouſand yeares in euerie place ſhould be taken for one daie: he onelie indeuored moſt ſignificantlie to declare the eternitie of GOD, When daies are to be taken for yeeres the ſcripture teacheth.vntounto the which a thouſand yeares béeing compared, would be but as one daie. Howbeit, if at anie time, daies are to be taken for yéeres, that is not permitted to our iudgement; but thereof we are admoniſhed by the word of God, Dan. 9, 21. verſe. 5, 6.as it appéereth in Daniel, when the wéekes are reckoned vp. And in the fourth chapter of Ezechiel, where the prophet is commanded, that he ſhould lie vponupon his left ſide, thrée hundreth and nintie daies; and againe, fortie daies vponupon his right ſide: and that in the ſame place, daies doo repreſent yeares, the ſcriptures doo expreſſelie ſhew vsus.
20 They hauehave alſo an other ſhift: for they ſaie, that theſe two aduerbes of time, [yeſterdaie] and [to daie] ſignifie the old and the new teſtament, which they gather out of the epiſtle to the Hebrues, Heb. 13, 8.where it is ſaid; Chriſt yeſterdaie and to daie. Chriſt yeſterdaie and to daie how it is to be vnderſtood.Wherefore they would hauehave the meaning to be, that to hauehave the théefe to be brought to daie into paradiſe, ſhould belong to the new teſtament. But this conceit of theirs is vaine; bicauſe in the epiſtle to the Hebrues, it muſt ſo be vnderſtood, that Chriſt is yeſterdaie, and to daie, and (as it is added) For euer, that his eternitie may be vnderſtood, the which they are woont to diſtinguiſh into thrée times: as if it ſhould be ſaid; He was, he is, and he ſhall be. The third couert, wherein they ſhrowd themſelues, is, that it was ſaid vntounto the firſt parents; Gen. 2, 17.In what houre ſoeuer ye eate, ye ſhall die the death: and yet is it euident, that they did not preſentlie die after they had tranſgreſſed. So (ſaie they) it might be, that the promiſe made vntounto the théefe, which ſeemeth to be ſpoken of that daie, might be deferred vntill a longer time.
But that, which theſe men take as granted, we denie; namelie, that the firſt parents, when they had tranſgreſſed, did not foorthwith periſh. For death is accounted nothing elſe, Death is a departing from life.but a departing from life; neither hauehave we life without God. So then they died, bicauſe they departed from God; and their ſoule was not ſeuered from the bodie, but after a ſort buried therein: ſo as, if a man will iudge truelie, we doo not now preſentlie liue a life, but a death: which the longer it is, the more gréeuous it is thought to be by them which iudge aright. But bicauſe we will not ſéeme to haſt, we willinglie accept the ſimilitude both of the théefe, The firſt parents were dead ſtraitwaie after ſinne.and alſo of the firſt parents: they had the beginnings of death immediatelie after the tranſgreſſion, albeit they had not the triall of abſolute death: ſo alſo the théefe was with Chriſt in paradiſe, albeit he obteined not that daie the perfect felicitie, which is attended in the reſurrection. Wherefore the argument, which we hauehave alreadie put foorth, ſtandeth firme; neither can it with friuolous arguments be ouerthrowne.
Phil. 1, 23. The 2. reaſon.21 Furthermore, Paule writeth vntounto the Philippians; that He wiſhed to be looſed from hence, and to be with Chriſt; for that he doubted not, but it would be an aduantage to him. Which deſire of his had not béene godlie, if, after the death of our bodie, we ſhould ſléepe with our ſoules vntill the reſurrection. What profit had it béene to Paule, to hauehave béene looſed from hence, if he ſhould not ſtraitwaie hauehave liued with his Chriſt? Vndoubtedlie, while he liued here, he wrote of himſelfe; And now doo not I liue, Galat. 2, 20.but Chriſt liueth in me. And according to this ſentence, Chriſt was not to liue, but to ſléepe in him after death. Moreouer, while he liued here, he might acknowledge and louelove Chriſt; but after this life, if he ſhould be aſléepe, he was of neceſſitie to leaue off thoſe actions.
22 There is alſo another reaſon brought againſt them, The 3. reaſon. Luke. 16, verſ. 23, &c.as touching the rich man and poore Lazarus: by that ſtorie is ſhewed, that the ſpirits after this life doo not ſléepe, but either doo enioie good things, or elſe are tormented with puniſhments. They anſwer, that this is a parable, and that therefore it maketh nothing againſt them. VntoUnto whom we ſaie, that all the fathers, which interpret that place, doo not thinke it to be a parable: but manie rather thinke it an hiſtorie; among whom are Gregorie and Ierom. Gregorie. Ierom. Tertullian. Chryſoſt. Auguſtine.And Tertullian goeth ſo farre, as he thinketh the rich man was Herod, and that Lazarus was Iohn Baptiſt. Howbeit Chryſoſtome and Auguſtine ſometime call it a parable. But this reléeueth them not, ſéeing a parable is nothing elſe but a ſimilitude deriued from the truth of a thing: A parable is deriued from the truth of things.as when the parable is brought in of the good man of the houſe, which diuided his inheritance to two of his children. Albeit that the ſame be a parable, yet is it expedient, that there be a good man of the houſe, that children be found among the nature of things, and that it be a cuſtome among them to diſtribute the fathers poſſeſſions: otherwiſe parables ſhould be taken of feigned and vaine things, which is againſt the nature of them. So as, although we grant that the parable was contriued by Chriſt touching theſe two; yet is it neceſſarie, that not onelie rich men and poore men ſhould be found; but that vntounto our ſoules, departing out of this life, ſhould be giuen either a place of torments, or elſe the boſom of Abraham.
Neither doo we vnderſtand by the boſome of Abraham anie thing elſe, What is vnderſtood by the boſome of Abraham.than a certeine place and receptacle of ſoules, in the which is granted vntounto them peace and tranquillitie in the ſight of their GOD. For they hauehave a peaceable conſcience, and they looke vponupon GOD being preſent. This place is ſaid to be the boſome of Abraham, Gen. 12. 3.bicauſe vntounto him God firſt promiſed, that in his ſéed all nations ſhould be bleſſed. The ſame man moreouer ſawe the daie of the Lord, Iohn. 8, 56.and he reioiſed. Of him alſo we firſt read, that He beleeued, Gen. 15, 6.and his faith was imputed vntounto him vntounto righteouſnes. Iohn. 8, 16.And Chriſt, when he made mention hereof, he ſpake vntounto the Hebrues, who boaſted of hauing Abraham to their father. In this laſt ſtate doo we confeſſe our ſoules to be after this life; & doo aptlie interprete the ſaiengs of the elder fathers, to wit, that the ſaints hauehave not as yet full felicitie, and perfect reward; for they deſire the reſurrection. Which deſire notwithſtanding of theirs, ſéeing it is in them without trouble, it is no hindrance to their tranquillitie. Neither is the argument which they ſometime vſe of anie weight; Matt. 25, 34.namelie, that the elect ſhall in the daie of iudgement be called to the poſſeſſion of the kingdome of God: for it is not thereby prooued, that they are now altogether without the ſame; for they hauehave it now begun, but they ſhall hauehave it then fullie perfect and manifeſt vntounto all men. 1. Co. 15, 24And ſhall not God the father be ſaid at the laſt daie, to receiue the kingdome of the ſonne? Who will affirme for this cauſe that he dooth not now reigne? He reigneth vndoubtedlie, although he hauehave manie enimies againſt him: neither is his kingdome euident and famous vntounto all men. Theſe be principall and plaine teſtimonies, which we hauehave brought againſt this ſame error.
The 4. reaſon. Eccle. 12, 7.22 Whereto we may adde that which Salomon hath at the end of Eccleſiaſtes; The duſt ſhalbe turned againe into the earth from whence it came, and the ſpirit ſhall returne vntounto God who made it. The 5. reaſon.If it returne vntounto God; it is not to be ſent awaie by him. And Chriſt ſaid, that It is the will of the father, Iohn. 6. 39.that he which beleeueth in the ſonne, ſhould hauehave life euerlaſting: and I, (ſaith he) will raiſe him vp at the laſt daie. Two things are here promiſed vntounto vsus; one is, eternall life; the which ſéemeth not to be ſtaid in the meane time by ſo long a ſléepe; the other is reſurrection, which ſhalbe giuen vsus at the time appointed. The 6. reaſon.And Polycarpus, which floriſhed in the time of the apoſtles, as it is declared in the fourth booke of the eccleſiaſticall hiſtorie, The eccleſiaſticall hiſtorie.when he was to be burned for the confeſſion of the faith, teſtified; that he ſhould the verie ſame daie be preſent in ſpirit before the Lord: whereby we ſee, what iudgement the primitiue church had hereof. The 7. reaſon. Rom. 8, 14.Yea and Paule vntounto the Romans writeth that They be the ſonnes of God, which are led by the ſpirit of God. But we are not mooued by the ſpirit of God to ſléepe, but both to vnderſtand God, The 8. reaſon. Pſal. 84, 8.and alſo to louelove him earneſtlie. And it is a woonder, that ſéeing we ought to go forward vntounto Sion for to ſée, and from vertue to vertue, or (as we find in the Hebrue) from abundance to abundance; how it cōmeth to paſſe, that theſe men doo by ſléepe ſo long interrupt this courſe.
The 9. reaſon.Verelie, while we here liue, and vnderſtand, and louelove God; although the bodie be burdenſome to the ſoule, and this earthlie manſion preſſe downe the vnderſtanding, and that the ſpirit muſt néeds euermore wreſtle againſt the fleſh, while the ſoule is kept within the bodie, as in a doongeon: doubtleſſe theſe burdens being laid awaie, it ſéemeth to be beléeued, that we ſhall more louelove God, and better know him; and that eſpeciallie, ſéeing the apoſtle hath promiſed, The 10. reaſon. Phil. 1, 6.that God, which hath begoone his woorke in vsus, will finiſh the ſame, euen vntill the daie of Chriſt. And if ſo be that he finiſh it; he will not hauehave it broken off, as theſe men ſaie. And that, laſt of all, The 11. reaſon. Matt. 22, 32.muſt be conſidered of, which Chriſt ſaid was written of Abraham, Iſaake, and Iacob; to wit, that God was their God: and he added, that He was not the God of the dead, but of the liuing. Now, if they liue; it behooueth them to doo ſome thing: ſéeing to liue, is to doo. Neither dooth anie other action agrée with a ſpirit frée from the fleſh, (I meane with a chriſtian man) than to vnderſtand his GOD, and to imbrace him by louelove. Io. 11, 11. 1. Theſ 4, 13Neither dooth the ſcripture fauour their opinion, when as it ſaith euerie where; that The dead doo ſleepe: for all that is ment as touching the bodie, which after death is affected after the manner of ſléepers. Whie the holie ghoſt ſaith that the dead do ſleepe.And the holie Ghoſt vſed that forme of ſpeaking, chéeflie that the reſurrection of the bodie might come to our remembrance: for we know that they which ſléepe, ſhall after a while be raiſed vp. foreignAnd this forme of ſpeaking the ancient fathers called foreign, that is, Places appointed for ſepulchres, as if ſo be thou ſhouldſt ſaie, Dorters, or Sléeping places. But we doo not thinke, that the ſoules are buried, but the bodies onelie; ſo as theſe phraſes of the ſcriptures doo not defend them.
Of wandering Spirits.
23 Furthermore, In 1. Kin. 12the ſpirits of them that be dead, wander not here and there vponupon the earth, (as Chryſoſtome verie well taught in his ſecond homilie of Lazarus, Chryſoſt.and vponupon the eight chapter of Matthew, the 29. homilie) where he demandeth the cauſe, whie thoſe poſſeſſed with the diuell, which are there ſpoken of, are ſaid to hauehave dwelt in the graues. And he teſtifieth, that in his time there was an ill opinion, by which the ſpirits of them that died of a violent death, were thought to be turned into wicked ſpirits, and were ſeruiceable and obedient vntounto them, which had béene authors of the murther. And he ſaith, that the diuell feigned theſe things; firſt, that he might obſcure the glorie of the martyrs; as though that their ſoules after death became diuels. Further, by this perſuaſion he brought the coniurers and ſootheſaiers cruellie to kill children, and yong men; as if they ſhould hauehave their ſoules for bondſlaues. Howbeit, theſe things (as that verie learned father teſtifieth) are altogether repugnant to the holie ſcriptures, which ſaie; Wiſd. 3, 1.that The ſoules of the righteous are in the hand of God. And vndoubtedlie Chriſt ſaid vntounto the théefe; Luk. 23, 43.This daie ſhalt thou be with me in paradiſe. And of the rich man, who inlarged wide his barns; Luk. 16, 22.This daie ſhall they take thy ſoule frō thee. And of the ſoule of Lazarus it is written; That by the angels it was carried into the boſome of Abraham: and contrariewiſe, the ſoule of the rich man is deſcribed to hauehave béene tormented with flames in hell; who when he deſired to hauehave ſome man to be ſent vntounto his brethren, might not obteine the ſame. But if it were lawfull for ſoules, ſeuered from their bodies, to wander about in the world, either he himſelfe might hauehave come to his brethren; or elſe he could hauehave obteined the ſame of ſome other ſpirit. Phil. 1, 23.Ouer this, Paule ſaid, that He deſired to be looſed, and to be with Chriſt. And Steeuen, Acts. 7, 59.being at the point of death, praied; Lord receiue my ſpirit.
The opinion of Gregorie touching ſouls departed.I knowe indéed, that Gregorie writeth in his dialogs; that There be certeine ſpirits of the dead, appointed to ſerue in common baths, and to practiſe ſome harder exerciſes abroad in the world. But bicauſe that booke conteineth manie tales, I therefore thinke it better to beléeue Chryſoſtome, who dealeth by the ſcriptures. Againe, he alſo prooueth, that that peruerſe opinion is againſt reaſon: for he ſaith; If it ſhould be lawfull for ſoules, after this life, to wander abroad in the world, they would much more eaſilie returne to their owne bodies. Nor is it agréeable vntounto reaſon, that wicked men for parricide ſhould carrie awaie a benefit; namelie, to hauehave the ſpirits of them (whom they hauehave cruellie ſlaine) to be ſeruiceable vntounto them at their owne pleaſure. A ſimilitude.And euen as it cannot be, that the bodie of a man ſhould be turned into the bodie of an a…e; ſo it is vnpoſſible, that the ſoule of a man ſhould be turned into the nature and ſubſtance of an ill ſpirit. And when as euill ſpirits by vſing of coniurations are demanded what they be, and they anſwer, that they are the ſoule of this or that man, who be alreadie departed; he ſaith, that there muſt be no credit giuen vntounto them: for their teſtimonie muſt not be of anie value, ſéeing they be infamous. And therefore Paule (as we hauehave it in the Acts of the apoſtles, the 16. chapter) when an euill ſpirit witneſſed that thoſe men were the ſeruants of the liuing God, and preached the ſaluation of men; he rebuked the ſpirit, and commanded the ſame to ſilence. And Chriſt reiected the teſtimonie of the diuell, who ſaid, that he knew him, &c. And not without cauſe: for the diuell is a deceiuer, and among true things, which he ſomtime ſpeaketh, he mingleth manie falſe. So as he muſt not be credited vponupon any ſhew of truth, ſeing he is not commanded by God to teach men, or to preach ſaluation vntounto them. Theſe things are written by Chryſoſtome, in the places now alledged. Whereby may be confuted the fables of thoſe men, which feigne, that the ſoules of the ſaints doo ſtand, and are preſent abroad in the world at their ſepulchres and reliks, to giuegive helpe vntounto thoſe, which call vponupon them. For that father laboureth to prooue, that ſoules ſeuered from the… bodies doo not wander abroad vponupon the earth.