The Hope of the Faithful, Part 3

The Hope of the Faithful · Part 3

p. 171¶The thirde parte TOVCHING THE damneds perdition and the bleſſeds ſaluation.

CHAP. 24. The deathe and damnation of the vngodly.

NOwe ſeeing the onſet is geuen, and the Oration come ſo farre, that I muſte alſo ſpeake ſomewhat of the eternall death and damnation of the vnbeleuers, that this matter maye be wholely, vprightlye, and perfectly brought to an end: I will therfore brefely declare, that the p. 172death, and damnation of the vnbeleuers and vngodly, is enioyned vntounto 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.

p. 173Like 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 vntounto God: vvhichwhich 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; vvhichwhich 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, eueryevery 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.

p. 174For 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 vntounto 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.

p. 175CHAP. 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 vponupon 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.Rom 6 by one man came ſinne into the worlde,Rom. 7.Rom 7 and by ſin p. 176death. Item, thorow the ſinne of one man, is the euil fallen by inheritance, & come vponupon all men vntounto damnation. For, in y^t boke of Geneſis,Gene. 3.Gen 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 vntounto eternall death. The Lord ſayth alſo in the goſpel:Iohn. 8.John 8 if ye beleue not that it is I, ye ſhal die in your ſinnes. Item: he, that beleeueth not,Iohn. 3.John 3 is condemned alredy. Such like teſtimonies are found in holy ſcriprure innumerable: out of the which we finally conclude, that death & damnation p. 177is enioyned, appoynted and adiudged of God, vntounto 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.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 p. 178and ſubiect to ſuffer.

And thoughe this be ſhewed vntounto vsus of the Lorde as a parable, yet is it done for this intēt, euen to deſcribe and declare vntounto vsus the ſtate and caſe of the ſoules, that are ſeperated from the bodies.

And how pain and puniſhment is appoynted vntounto 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 p. 179it: 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 hauehave 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.

p. 180FOr 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 vnderunder vsus in the earth: notwithſtāding to go about to deſcribe, to ſhewe p. 181and to compaſſe preciſely the place and the rowme, where it lieth, and to poynt it out, becommeth not vsus verelye, but is a foliſhe preſumption. The teſtimonies of the ſcripture are ſimple & plaine.Pſal. 55.Ps 55 For the Prophet Dauid ſaythe: let death fall ſodenly vponupon 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.Gen 19 Heerevnto ſerueth alſo righte well the deſtruction of Sodome, and that whiche the Prophet Ezechiell p. 182declareth:Ezech. 32.Ezek 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 vntounto other vncircumciſed, that is to ſay, vnbeleuers. Item in Luke is the hell placed beneath downewards.Luke. 16.Luke 16 For thus is it wrytten in the Euangeliſt: betweene vsus and you, there is a greate ſpace ſette: ſo that they, which woulde goe downe from hence to you, can not.

1. Peter. 2.1 Pet 2The holy Apoſtle Peter ſpeaking p. 183of 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.Isa 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 vponupon 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 p. 184of the Eneydes.

An hundred tunges,

And mouthes as many,

Although I had,

VVith eloquence hie:

And though my voice

All yron vvere

In ſtrength: yet coulde

I not declare

The vices of men,

Nor yet can tell,

VVhat paines therfore

They ſuffer in hell.

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 p. 185things, geuing vsus 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 eueryevery 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, p. 186and 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 p. 187them 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.Matt 22:24 Item Eſay ſayeth:Eſay. 30.Isa 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 hauehave 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 p. 188words, 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 p. 189the 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 hauehave 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 p. 190fire 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 vponupon the bodies or coarſes of them,Eſay. 66.Isa 66 y^t hauehave 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 vntounto 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.Mark 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.

p. 191Herein therfore conſiſteth the puniſhment and dānation, that the vngodly, which heere vponupon 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 p. 192and 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,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 vntounto them y^t cōtinue in good doing, and ſeeke eternall life: but vntounto them, that are rebellious, diſobeying the truth, and folowe iniquity, ſhall come indignation & wrath, trouble p. 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.Matt 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 p. 194vngodly are geuen ouer vntounto 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 hauehave beene ſo mercifull, that they durſt promiſe grace, deliuerance and life, euen vntounto 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: vvhichwhich opinion hathe of all faithfull men beene euer ſtill reiected and cōdemned. For the teſtimonies or vvitneſſe of the ſcriptures, vvhichwhich 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 onelyonly of long continuance, p. 195as 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.Isa 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.

p. 196For 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 p. 197to 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 eueryevery man deſireth neither to dwell nor walke.

Other Prophetes alſo, ſpeaking of the deſtruction of lands and Cities, hauehave 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 hauehave inſtructed y^e multitude vntounto godlineſſe, p. 198ſhall 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 hauehave don good, ſhal come forthe to the reſurrection of life: and they y^t hauehave done euil,Iohn. 5.John 5 to the reſurrection of iudgement. p. 199Note here the manner of ſpeche, to the reſurrectiō of life, and to the reſurrection of iudgement. Nowe hauehave I ſhewed afore, that this ſaying, to riſe vp vntounto 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.John 3 ſhall not ſee life, but the wrath of god abideth vponupon him. Loe, what could be more euidently and pithely ſpoken? He ſhall not ſee p. 200life, ſayth the Lorde. Item: the wrathe of God remaineth vponupon 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 vponupon 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.Mark 3 and alſo the blaſphemies p. 201wherwith 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.Mark 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 p. 202fire 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 onelyonly 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 hauehave no p. 203reſt 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 p. 204an 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 vntounto 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.Ps 27 I beleue and truſt to ſee the richeſſe of the Lorde. And in the goſpel the lord ſaith:Math. 25.Matt 25 Come ye bleſſed of my father, & p. 205poſſeſſe 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 hauehave a ſure hope in Chriſte Ieſus only in this life,1. Cor. 15. Heb. 4.1 Cor 15Heb 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.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 hauehave heere no remaining p. 206citye, 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. 1.1 Pet 1 praiſed be God, the father of our Lord Ieſus Chriſt which, according to his aboundant mercy, hath begotten vsus againe vntounto 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 vntounto ſaluation. &c.

p. 207CHAP. 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 hauehave 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.Matt 5 bleſſed are they which be of a pure hart, for they ſhall ſee God. And though God be eueryevery 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.Exod 33 no mā ſhalbe able to ſee God & liue. Therefore is p. 208it neceſſary for vsus to depart oute of this time, and to be broughte elſewhere: namely to the place y^t is aboue vsus, where God dwelleth in a lighte,1. Tim. 6.1 Tim 6 that no man can atteine vntounto, 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.John 17 ſaying: father, thoſe whom thou haſt geuen me, I will that, where I am, they alſo be there p. 209with me, that they mai ſee mine honor and glory. But in this, y^t I hauehave 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: p. 210O 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. 2Isa 641 Cor 2 faſhion and manner of eternall life: the eye p. 211hath not ſene, and the eare hath not heard, neither hauehave entered into the hart of man the things, which God hathe prepared for them, that louelove 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 p. 212in a miſte, vntill the daye come wherein he will open and geue vntounto vsus 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 vntounto our ſelues an vnderſtanding of ſpirituall & euerlaſting goud things. For S. Paule to the Romanes, ſpeaking of the knowledge of y^e true onelyonly, and eternall God, ſaythe, p. 213y^e Gods inuiſible things, namely his eternall power and god-heade, are vnderſtande,Rom. 1.Rom 1 if hys workes be pondred and conſidered. And oute of y^t good things, that here vponupon earthe are geuen vntounto 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.

O Heauen, that art the throne moſt hie,Marcellus de piſcibus

A beautifull crovvn, faire & vvorthy,

Hovve vvonderfull, pure and excellent,

Art thou beſet in firmament,

VVith ſtarres, vvith ſun, and mone doutles,

Replete vvith ioy and much gladnes:

p. 214VVhichWhich God for vsus hath prepared,

And cattell to geue hath not ſpared,

VVaters and vvoode, vvith many a hill,

vineyardes, medovves, faire fields to till.

Pleaſant on earth and commodious:

Thy dvvelling, O Lord, hovve precious

Is it? All full of honor and glory

For thy celeſtiall hoſt vvith thee.

Moreouer holy ſcripture ſpeaketh very ſimply and plainely, y^t eternall life conſiſteth here in, y^t we ſhall ſee God, and hauehave 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, p. 215is fully perfect.

This ſtate is geuen vsus, thorow the beholding or ſighte, thorowe the fruition and thorowe the cō munion or felowſhip, whych we ſhall hauehave 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 vvhichwhich 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.Job 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 p. 216of 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.John 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 vntounto all faithfull beleuers. For p. 217Paule ſaid: we ſee now thorow a glaſſe in a darke ſpeaking,1. Cor. 13.1 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, & hauehave 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. 3.1 John 3 we are now the children of god, and yet p. 218it 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 vntounto vsus, 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 p. 219he maye make it like vntounto hys owne glorified body.

Beſides this, euen as he is, ſhall we ſee him: namely Chriſt the Lord, not onelyonly as man, but alſo as very God. Therfore ſhal we ſee god as he is: namely god as the onelyonly cheefe and higheſt good, in whom we hauehave al good things. For Paule ſayth:1. Cor. 15.1 Cor 15 whan all things are ſubdued vntounto the ſonne, then ſhal the ſonne alſo be ſubiect vntounto him, who vntounto him hath ſubdued all things, y^t God may be all in all.

And therefore ſayde he alſo in the goſpel:Iohn. 17.John 17 that they know thee to be the onelyonly true God. Not y^t Chriſt is not very god, but that p. 220the 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 vponupon 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 p. 221ſee, him ſhall we louelove wythoute tediouſneſſe and grefe, and hym ſhal we praiſe wythout ceaſing. For tediouſneſſe and grefe runneth cuſtomably with ſaturation or fulneſſe. As for vsus, 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 p. 222thē 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.Ps 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.Ps 17 and whan I awake, I ſhall with thy likeneſſe be ſatiſfied. VntoUnto the Lord alſo ſayth the holy Apoſtle Phil lip:Iohn. 14.John 14 Lorde ſhewe vsus the father, and it ſuffiſeth vsus.

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

p. 223HEreof hath God his name truely,

Becauſe the higheſt good is he.

For vvhere he is, there is preſent

Much honor and glory excellent.

And therfore eueryevery pleaſant thing,

That vvater and earth dothe heere forthe bring,

And vvhat in the aire is beautifull,

That may delite and be frutefull:

There is in all that number not one,

VVhichWhich is not ſeene at all ſeaſon,

VVithin the circle of heauen ivvis:

VVhere the higheſt fathers dvvelling is.

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 p. 224and 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 p. 225voyce 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 vponupon the ſeate, ſayd: Beholde, I make all things newe. And he ſayde vntounto 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.

p. 226CHAP. 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 vsus: 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 hauehave 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: p. 227my father and my mother hauehave forſakē me,Pſal 27Ps 27 but the Lord hathe taken the cure to keepe me. If our fathers novve and mothers hauehave forſaken vsus, 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 vsus,Eſay. 63.Isa 63 or knovve vvhat vve doe or ſuffer. The Prophet Eſay ſayth: thou O God, art our father: for Abraham vvotteth not of vsus, and Iſrael knovveth vsus not.

Seing then that ſuch honorable Patriarks vviſt not, vvhat vvas don concerning their people, vvhichwhich 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, vvhichwhich 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 vntounto vsus? 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, p. 228vvhat 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. vvhichwhich god threatned vntounto all the land and people of Iſraell? The vvoordes of the Lorde vntounto Ioſias are theſe: Thus ſaithe the Lord God of Iſraell: ſeeing that by reaſon of my vvordes, vvhichwhich thou haſte heard, thy heart hath melted, and thou haſt humbled thy ſelfe before the lord, vvhan thou hardeſt vvhat I had threatned vntounto this place and to the inhabiters thereof, namely hovve they shalbe deſtroyed, deſtitute and accurſed, and thou there vponupon haſt rent thy garment and vvept before my ſight: Beholde I hauehave heard thee, ſaythe the Lorde God of hoſtes. The plage shall not touche thee. Beholde, I vvil gather thee vntounto thy fathers, & into thy graue shalt thou be laid in peace: and thine eyes shall not ſo all the plages, that I vvill bring vponupon thys land, and vponupon 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, p. 229muſte needes be in ſuche a place, vvhere they ſee not all that is done, and happeneth in the life of men.

All this hauehave we taken and wrytten out of the .13. Chapter of Auguſtines booke de cura pro mortuis agenda.

If the ſoules nowe in euerlaſting ſaluation hauehave a perfecte reſt, yea ſuche a reſt as their body, which they hauehave 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 hauehave and poſſeſſe, whā theyr bodies ſhall come againe, and whan they ſhal ſee, that all their brethren, whome they in p. 230this 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 vponupon, nor founde anye more at all. Therefore the glory and ioy, which the mercy of god ſhall after the laſte iudgemente geue vntounto 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 hauehave the ioyfull fruition of the p. 231company 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 hauehave? Or how might the ſentence of Daniel the Prophet be verified, whan he ſaith:Dan. 12.Dan 12 they that hauehave inſtructed & taughte other p. 232vntounto godlineſſe, ſhall ſhine and be as light, as the ſtarres in the firmament?

Whan the Lord was riſen again from death, and hath taken vponupon 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.Luke 22 whan the ſonne of man ſhall ſit vponupon the ſeat of his maieſtie, then ſhall ye alſo ſit vponupon 12. ſeats, & iudge the .12. tribes of Iſrael.

For if they, that riſe againe, p. 233ſhall 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 vponupon p. 234thē as vponupon 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 hauehave 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 vponupon the mount appeared Moſes and Helias, and were p. 235knowen of the three diſciples of the Lorde:Math. 17.Matt 17 yea they knewe the Lord himſelfe, thoughe he was nowe tranſfigured.

Herevnto ſerueth it alſo, that Paule ſaith:Heb. 12.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 hauehave for vsus the vniforme and vniuerſal opinion of all faithful, which alſo witneſſeth, that in the life to come, the bleſſed ſhall knowe one another.

p. 236For 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 vntounto 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 vntounto them, that well and vprightlye liued here in time, then to remaine p. 237here in this life vponupon 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 onelyonly 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 vntounto 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 p. 238of 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, p. 239chefeſt 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 vntounto all p. 240things, and to eueryevery 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 eueryevery 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 hauehave 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 hauehave p. 241not at this preſent.

How be it there ſhalbe graciouſly geuen vsus 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 hauehave 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 p. 242Lord & redemer, Ieſus Chriſte, vouchſafe graciouſly to take vsus pore ſinners vp to his glorye, & after the ioyfull reſurrection of oure body, that we long for, to geue & ſhew vsus the vnoutſpeakable ioy, which he hathe prepared for all faithfull beleuers: that we euer liuing, and hauing ioy in him, maye prayſe him for euer & euer, that is from eternity to eternity. So be it.

With Chriſt, euen in death, is life.

FINIS.