The Immortality of the Soul, Treatise (2 of 2)

The Immortality of the Soul · Treatise (2 of 2)

p. 47For if by y^e offēce of one, death raigned through one, much more ſhall they which receiue the aboundance of grace, and of the gifte of righteouſneſſe, raigne in life through one, that is Ieſus Chriſt. Let them now abide and withſtand theſe lightenigs if they can. For ſince they ſay y^t death came by Adam, (which we alſo confeſſe, but not in ſuch ſort as they imagine, but as we hauehave before ſaid, whereinto the ſoule fell) we on y^e contrary part ſay that lyfe came by Chriſt, which they are neuer able to denye: ſo that the poynt of the whole controuerſy cōſiſteth betwene the compariſon of Adam, and of Ieſus Chriſt.

And therefore they muſt firſt of all reconcile this with that ſaying of S. Paule, that whatſoeuer was onelyonly loſt by Adam, hath bene alſo reſtored by Ieſus Chriſt: But looke, howe farre the power of grace hath ſurpaſſed ſinne: euen ſo, of a more farre paſſing greater power hath Ie-Chriſt bene in making reſtitution, thē Adam was in the loſſe. For he playnely teacheth, that y^e gift is farre greater then the ſinne, although not vponupon many men, yet moſt plentifully vponupon thoſe, vponupon whom it aboundeth. And nowe let them aunſwere if they will, that it aboundeth, not becauſe it hath geuen life more aboundantly, but becauſe it hath blotted out many ſinnes, ſeing the onelyonly ſinne of Adam is it, which hath brought vsus to deſtruction. And this is the thing which I demaund.

Moreouer ſeing he teacheth p. 48in another place that ſinne is y^e ſting of death, what death is it that can ſting vsus, ſince his ſting is rebated, yea altogether conſumed? And ſo, he handleth none other thing in many Chapiters of the Epiſtle to the Rom. But playnely declareth that ſinne is wholy aboliſhed, becauſe it hath no longer dominiō ouer the faithfull. Rom. 8.1.Rom 8:1Wherefore if the lawe hath power ouer ſinne, what other thing then do our ſleapers who kill thoſe y^t liue in Ieſus Chriſt, but draw them into the curſſe of the law, which is cleane dead? And therefore the Apoſtle boldly ſayth, that there is no condemnation with them that are in Ieſus Chriſt, who walke not after the fleſh but after the ſpirite.

Surely they pronounce a fearefull ſentence agaynſt thoſe whom S. Paule freely acquiteth of condemnation, whenas they ſay, ye ſhall dye the death. What is then become of grace, whenas death raigneth as yet amongeſt Gods choſen? Nowe, according to the ſaying of S. Paule, ſinne raigneth in deed to death, but grace,Rom. 6.7.Rom 6:7 vntounto euerlaſting life: and therefore if grace ſurmounteth ſinne, there remaineth no place for death. Wherefore as by Adam death entred, & raigned, euen ſo doth life alſo now raigne by Ieſus Chriſt.

Now then we know, that Ieſus Chriſt being rayſed agayne from the dead, dyeth no more: neither hath death any more power ouer him. For in that he dyed vntounto ſinne, he dyed onelyonly once for all: But in that he lyueth, he lyueth vntounto God. And hereby we may ſee, that they themſelues refute their error with their owne weapons. For when as they ſay that death is the puniſhment of ſinne, they forthwith graunt, that if man had not ſinned, he had bene Immortall. For that which began to be, was not ſometymes: and that cōmeth through puniſhmēt and not by nature,

Contrarywiſe S. Paul, that ſinne is ſwallowed vp of Grace, ſo that it hath nothing to doe with the children of God. And ſo we hauehave gotten this poynt of thē, that Gods choſen are now ſuch, as Adam was before he p. 49ſinned. And as he was created incorruptible, Euen ſo are they now, who are by Ieſus Chriſt, framed a newe into a better nature. And that ſaying of the Apoſtle is not agaynſt this:1. Cor. 15.54.1 Cor 15:54 That the written word ſhall be accompliſhed: death is ſwallowed vp into victory. For if they ſay it is ſo, that the word ſhall be made: then can it not be denyed: but that to be made, muſt alſo be taken to be accompliſhed. For whatſoeuer is now begonne in the ſoule, ſhall be accompliſhed in the body: or rather whatſoeuer is onelyonly begone in the ſoule ſhal be accōpliſhed together both in body & ſoule. For, this generall death, wherof as by y^e common neceſſitie of nature we all dye, is a naturall way for the elect to come to the ſouereigne degree of Immortalitie,Auguſtine in his 43. Chap. of the difference betwene the lyfe of mā, & the lyfe of brute beaſtes. rather then to any euill or puniſhment. And as S. Auguſtine ſayth: It is nothing els but a finiſhing of the fleſhe, which conſumeth not the thinges that are faſt ioyned and knit together: but maketh a partition of them, when as it bringeth both the one, and the other to their firſt originall.

The third thing which they alleadge,Acts. 7.Acts 7 is that which they ſo often ſpeake of thoſe which are dead,Iohn. 11.11 2. Theſ. 4.3. Kings 11 21.43.John 11:11 to witt: That they ſleape. As it is ſayd of S. Stephen: That he ſleapt in the Lord. Lykewiſe Lazarus, our friend ſleapeth: Alſo, ſorrow not for them that ſleape. And this ſaying is ſo often repeated in the bookes of the kinges, as that a man ſhall ſcarcely finde any phraſe of the ſcripture more familyar and common. But chiefely & aboue all,Iob. 14.7.11.Job 14:7Job 14:11 they vrge and make a great reckoning of the ſaying in the booke of Iob, where it is ſayd: There is hope of a tree if it be cut downe, that it will yet ſproute, and the braunches thereof ſpring, but when a man is dead, what is become of him? As the waters paſſe frō the ſea, and as the flood decayeth and dryeth vp, euen ſo a man after he be a ſleape, ryſeth not agayne, neither ſhall he wake out of his ſleape, vntill ſuch tyme as the heauen be not.

Now, if we beleue that the ſoules ſleape, becauſe that death is called a ſleape: In the firſt p. 49place, the ſoule of Ieſus Chriſt was poſſeſſed with the very ſame ſleape.Pſal. 3.5.Ps 3:5 For Dauid ſo ſpeaketh of him ſelfe: I layd me down and ſleapt, and roſe vp agayne, for the Lord ſuſteyned me.

His enemies alſo vſed this wicked ſpeach towardes him:Pſal. 41.8.Ps 41:8 Shall he that ſleapeth, riſe any more agayne? Wherefore, if it bee not lawfull to thinke ſo baſely, and vily of the ſoule of chriſt (as heretofore hath largely bene handeled) we ought not to ſtand in doubt, that the ſcripture had onelyonly regard vntounto the outward ſhape of the bodye, neither yet hath deryued and fetcht this ſleape from the conſideration of men. For theſe two manner of ſpeaches, he ſleapt with his fathers, and, he was layd or buried with his Fathers, we take indifferently.

And yet by y^e way, the ſoule is not layde or buryed by the ſoules of the Fathers. But the body is caryed to be layd in the graue of the Fathers. Samuell lykewiſe in the ſtory of the Kinges, attributeth this ſleape vntounto the Faythleſſe kinges, as may be ſeene in the two laſt bookes of the kings, as alſo in the bookes of the Cronicles. And therefore when thou heareſt it ſayd that a wicked man ſleapeth, thinke thou not once of the ſleape of the ſoule, which can not hauehave a worſe hangman to torment and vexe it, then an ill and guilty conſcience. what becommeth then of this dreamer or ſleaper, who is thus vexed and diſtreſſed?Iſyiah. 57. ver. 20.21. For the wicked are lyke vntounto the raging ſea, which can not calme it ſelfe when it luſteth, whoſe flowing ſurges, caſt vp filth and ſtinking badgage: There is no peace ſayth the Lord, vntounto the wicked.

Neuertheleſſe, Dauid meaning to ſet forth the ſharpe pricking ſting of the cōſcience,Pſal. 13. ver. 3.Ps 13:3 ſayth: O Lord my God lighten mine eyes that I ſleape not in death. Thus we ſee that the bottomles depth of hell, holdeth wretched man beſieged: and the ſtrē gth of ſinne tormēteth him: and yet he ſleapeth, yea he doth more then ſleape, becauſe he abideth all theſe thinges.

And therefore theſe ſimple p. 51and ignoraunt fondlinges, muſt be ſet agayne to their A. B. C. ſeing they hauehave not as yet learned, that part, is ſometymys taken for the whole: and ſometimes y^e whole for parte, which figure, is ſo oftentimes vſed in the ſcriptures. Neither would I hauehave any man beleue me, except I ſtrſt bring forth certaine places, which playnely ſhew, that ſo often as this ſaying, ſleaping, is taken for death,Iob. 7.21.Job 7:21 it is ſpoken by a figure called Synecdoche. For, when Iob ſayth: Behold I ſleape now in the duſt, and if thou ſeekeſt me in the morning, I ſhall hauehave no more being: Is it to be thought that his ſoul ſhould be ouercome with ſleape?

Now therefore, the ſoule is not to be turned into duſt:Iob. 21. v. 2.6.Job 21:2Job 21:6 nei- is it to ſleape in the duſt: As alſo it is ſayd in another place: They ſhall ſleape both in the duſt and the wormes ſhall couer thē: Pſal 88. ver. 5.Ps 88:5And when Dauid ſayth: Lyke the ſlayne lying in the graue: Art thou of the opinion that Iob and Dauid (by theſe ſayings) hauehave put out the ſoules to be eaten of wormes.Iſaiah. 14. ver. 7.8.Isa 14:7Isa 14:8

The prophet likewiſe teacheth vsus euē the very ſelfe ſame thing who meaning to deſcribe the deſtruction of Nebuchadnezer, ſaith after this maner:Iſaiah. 14. Verſes. 18.19.Isa 14 The whole world is at reſt, and is quiet: The firre trees alſo reioyced of thee, and the Cedars of Lybanon, ſaying: Since thou ſleapſt, none hath ryſen vp to come agaynſt vsus. And anon after, it is ſayd: All the kings of the nations, euen they all ſleape in glory, eueryevery one in his owne houſe: but thou art caſt out of thy graue. All which thinges are ſpoken of a dead body: ſo that to ſleape is to be layd down as they are which ſleape, Horace in his …des.who are layd vponupon the earth. The very pagane Poets were able to geue inſtructions of this manner of ſpeaking. And therefore hauehave in the olde tyme, called the place which was appoynted to burye the dead, a Churchyard, which ſignifieth aſmuch as a dorture, or a place of ſleape and reſt. Not meaning thereby that the ſoules were there layd, to reaſt them ſelues, but the dead bodies. I truſt now by this tyme, that the ſmokes of theſe p. 51our Gallants are already well vaniſhed, wherein they hauehave wrapped the ſleapy ſoules, ſince it hath ben proued, that in the whole volume of the ſcripture there cannot be found, that this word, Sleape, ſo often as it is ſet downe for death, is attributed vntounto the ſoules and ſpirites. And beſides, we hauehave els where more at large handled the reaſt of the ſoules.

For their fourth obiection, they take great hold of the ſaying of Salamon, as if thereby, they had ſome great matter to thunder out agaynſt vsus: Where it is ſayd in the booke of Eccleſiaſtes, or of the Preacher:Eccleſi. 3. ver. 18. I conſidered in mine hart vponupon the ſtate of the children of men, that God had purged them, yet to ſee to, they are in themſelues lyke vntounto beaſtes. For, the condition of the children of men, and the condition of beaſtes are euen as one condition vntounto them: For as the one dyeth, ſo dyeth the other: For they hauehave all one breath, and there is no excellency of man aboue the beaſt: For all is vanity. All goe vntounto one place, and all was of the duſt, & all ſhall returne to the duſt.

Who knoweth whether the ſpirite of a man aſcendeth vpward, and the ſpirite of the beaſt deſcendeth downeward, and to the earth? What and if Salamon aunſwered them here in a word? Vanity of Vanities, ſaith the preacher, and all is but vanitie. For, what meaneth he hereby, but to ſhew that the minde of man is vayne, and vncertayne of all things? Man ſeeth that he dyeth as y^e beaſtes doe, that lyfe and death is with him, as with the beaſtes: and therefore he thus concludeth: that his ſtate and condition, is lyke vntounto the ſtate & conditiō of beaſtes. And lyke as beaſtes hauehave nothing remayning after death, no more doth man reſerue any thing vntounto him ſelfe after he is dead. And thus we ſee what the ſpirite, the reaſon, and vnderſtāding of man is. For the carnall man perceiueth not the thinges of the ſpirite: For they are to him fooliſhnes, and can neither vnderſtand, nor know them. For a man beholdeth p. 53with his carnall eyes, looketh at preſent death: and aſcendeth no higher, but conſidereth this after maner: that the earth bringeth forth all things, and ſhall lykewiſe returne to the earth: and in the meane while neuer looketh to the ſoule. And for this cauſe he addeth this ſaying who knoweth whether y^e ſpirite of man aſcēdeth vpward? So that when we come to the ſoule mans reaſon is dryuen to ſuch a ſtraight in it ſelfe, as y^t it wil not vnderſtād any thing y^t is ſure or manifeſt, be it that it ſtā deth, meditateth, or reaſoneth.

Seing then it is ſo, that Salamon ſheweth the vanitye of mans minde, becauſe that in reſpect of the ſpirite, it is changeable and wauering, he no way fauoreth their error: but ſtrongly and ſoundely vpholdeth our fayth. For the wiſedome of God layeth wide opē, & telleth vsus of that which ſurpaſſeth the capacitie and meaſure of mans vnderſtanding: to witt:Gene. 9.Gen 9 That the ſpirite or minde of the children of men looketh vpward.

I will alſo propound another lyke thing out of the ſelfe ſame Author, to the end I might ſomewhat bend & plucke downe their ſtiffe neckes. For thus it is ſayd:Eccleſi. 9. ver. 1.2.3.4.5. There is no man that knoweth by any outward thing, the louelove or hatred of God towardes men: but all thinges are in an vncertayntie: becauſe that all thinges fall out a lyke vntounto all: The ſelfe and ſame eſtate, is aſwell to the Iuſte as to the wicked, to the good, as to the euill, to the pure, as to the polluted, and to him that ſacrificeth, as to him that ſacrificeth not.

And therefore if all thinges be in an vncertaintie, for that which is to come, ſhall then a faythfull man, vntounto whome all thinges worke for the beſt, enterpret, that affliction is a ſigne of the hatred of God? no not ſo. For thus it is ſayd vntounto the faythfull, you ſhall be oppreſſed in the world, but in me you ſhall hauehave conſolation. And they truſting vponupon this ſaying, doe not onelyonly reaſt themſelues in a conſtant minde vponupon whatſoeuer ſhall come vntounto them, but doe p. 54alſo glory in their troubles, confeſſing with Iob: That although he would ſlay vsus, yet will we put our truſt in him.

How then are the things that are to come vncertayne? Forſooth ſo farre forth as man can iudge they are ſo. And yet for all that, eueryevery man that liueth is nothing els but vanity. For he goeth on further and ſayth, this is an euill thing amongeſt all the reſt that is done vnderunder the ſunne, that there is one condition vntounto all, and alſo the hartes of the ſonnes of men are full of wickednes, and madnes is in theyr life, and after that, they goe to the deade. There is no man which liueth euer, and hopeth therof: For a liuing dogg is better then a dead Lyon. For the liuing know that they ſhall dye, but the dead know nothing at all: neither hauehave they any more a reward. For the remembraunce of them is cleane forgotten. And ſpeaketh he not all theſe thinges by reaſō of the beaſtlynes of thoſe which looke onelyonly downe at theyr feete, hauing no hope of the bleſſed life, nor yet of the reſurrection? For although this were in deed true that we are nothing after we be dead, yet notwithſtanding there is a reſurrection, vponupon hope whereof, if they did caſt theyr eyes, they would neither be ſeaſoned with the cōtempt of God, nor yet filled with wickednes: to the end I might ouerſlippe all the reſt. And therefore let vsus conclude with Salamon, that mans reaſon is not able to comprehend all theſe thinges. So that, if we would hauehave any certaynty thereof. Let vsus runne vntounto the lawe, and teſtimony, wherein is contayned the truth and wayes of the Lord.

For ſee what is ſayd in that place,Eccle, 12.7 vntill ſuch time as the duſt returneth to the earth whereof it was, and the ſpirite returneth vntounto God who gaue it. And therefore, whoſoeuer hath heard the word of the Lord, needeth not to doubt that the ſpirit of the children of men aſcendeth vpward. I do here ſimply take to aſcend vpward, is to conſiſt and be immortall: as to deſcend downeward, is to tumble, fall downe, p. 55and periſh.

As for their firſt argument, they vomit it out, with open mouth, and ſtrayne forth theyr wide weſauntes, to the end to awake the ſleapers out of theyr deepe and ſound ſleape. For in it they think, ſtandeth the greateſt part of theyr victorye. And at what tyme they meane to deceiue and bleare their young ſchollers eies, this is it that they chiefly lay holde on, whereby to corrupt theyr fayth, and ſounde vnderſtanding. For, ſay they, there is but one iudgement by which eueryevery one ſhall receiue his reward: The good ones, glory and the wicked ones, hell fier. And before this day come, there is neither bleſſedneſſe nor yet miſery apoynted.

For the ſcripture eueryevery where beareth thereof witnes, for thus it is ſaid:Mat. 24.31.Matt 24:31 And he ſhall ſend his Angels with the great ſound of a Trompet, and they ſhall gather together his elect, from the fower wyndes, and from the one end of the heauens vntounto the other. It is likewiſe ſayd,Math. 13.Matt 13 The ſonne of man ſhall ſend forth his Angels, which ſhall gather all offences out of his kingdome, and they whiche hauehave wrought iniquity ſhall bee caſt into the fiery furnace, where ſhall be weeping and gnaſhing of teeth. And then ſhall the iuſt men ſhine as the ſunne in the kingdom of their Father.

Math. 25.34.41.46.Matt 25:34Matt 25:41Matt 25:46Alſo it is ſayd, Then ſhall the king ſay to them that are on hys right hand, come ye bleſſed of my Father, inherite the kingdome prepared for you from the foundations of the world. And ſhall ſay vntounto them on the left hand, Depart from me ye curſſed, into euerlaſting fire which is prepared for the Deuill and his Aungels. And theſe ſhall goe into euerlaſting payne, and the righteous into life eternall. The like ſaying is alſo in Daniell,Danie. 2.1 And at that time the people ſhalbe ſaued, eueryevery one that ſhall be found written in the Booke.

And therefore they ſay, If all theſe thinges are written of the day of iudgement, how can it be that the elect ſhould be called to the inheritaunce of the heauenly kingdome, if they already poſſeſſe it. How ſhall it be ſayd vntounto p. 56them, come hither, whenas they are already there? how ſhal the people be ſaued, whēas they are preſently ſaued?

Wherefore, the faythfull which nowe walke faythfully, looke for none other day of their ſaluation: according to that ſaying of S. Paule, knowing y^t he who hath rayſed vp Ieſus frō the dead, 2. Cor. 4.142 Cor 4:14ſhall rayſe vsus vp alſo with Ieſus Chriſt. And in an other place it is ſayd, looking for the appearing of our Lord Ieſus Chriſt, who will make you ſtrong euen vntounto the end in the day of his comming. &c.

And admitte we graunted thē all this: yet thē by the way why do they of their owne brayn put to the thing that is not, to wit, ſleape. For they cannot ſhew vsus one ſillable of ſleape amongeſt all the places which they alleadge. And although they be awake, yet it may be, that they are with out glory.

Wherfore, ſeing it is not onelyonly a raſh but alſo a madde mans part, boldely to conclude vponupon thinges which man his reaſon is not able to comprehend, of which ſort are theſe ſtraunge & obſtinate opynatiuers, dare they defend ſleape, which they hauehave not receiued from the mouth of the Lord. And therfore this may ſuffiſe diſcreete and ſound iudgement, to the end they might know this ſleape, to be a ſhameles forgery or fayned inuention, as in very deede it is, becauſe it cānot be proued by the manifeſt word of God.

Howbeit let vsus handle theſe places as briefly as we can, to the end the ſimpler ſort might not be troubled therwith, whē as they heare it ſayd, that the ſaluation of the ſoules is prolō ged and put of vntounto the generall day of iudgement. Firſt of all, we muſt vnderſtand this to be a moſt reſolute and ſure thing, that our bleſſednes is ſtill on the way going vntounto this great day, which ſhal end our iourney: In like caſe, the glory of the elect, and y^e end of theyr laſt hope doth tend and hath an eye vntounto the ſame day, becauſe their bleſſednes and glory ſhall then be accompliſhed.

For it is agreed hereupon p. 57emōgeſt all men, y^t there is none other perfect bleſſednes, or glory, but y^e onelyonly perfect coniunctiō w^t God. And vntounto this end we all bend, runne, and ſhew our ſelues forward, and all the ſcriptures and promiſes of God ſend vsus thereto. For that which God once ſayd vntounto Abraham by mouth, belongeth alſo vntounto vsus: where he ſayth,Gene. 12.Gen 12 I am thy verye great reward.

Seing then this reward is appointed for all thoſe that hauehave part with Abraham, to witte, the enioying of God, and the bleſſed poſſeſſing of him, beſides which reward, it is not lawfull to wiſh any other, for whē there is any queſtion of our hope, wee muſt caſt our eyes vponupon it. And thus farre, if I be not deceiued, doe our aduerſaries agree with vsus.

Moreouer, I likewiſe truſt that they will agree with vsus in this, that this kingdome, wherunto the choſen and faythfull are called, which in other places is called ſaluatiō, reward, and glory, is none other thing but this moſt bleſſed coniunction and vnion with God: to wit, for that they are fully in God, and that God maketh them perfect: & that on theyr behalfe, they cleaue vntounto God, enioy him fully & wholly and to ſpeake it in one worde, God and they are one. For after this ſort, whēas they are in the fountayne of all fulnes, they come euen vntounto the laſt end of all righteouſnes, wiſedome, and glory, vponupon which bleſſinges the kingdome of God veryly conſiſteth.

For S. Paule ſheweth it to be the laſt point of the kingdome of God,1. Cor. 15.28.1 Cor 15:28 whenas he ſayth, To the end that God might be all in all thinges. And therefore ſeing god in this day, ſhall in very deed be all in all thinges, and bring hys choſen and faythfull to a iuſte perfectiō, it is not without cauſe that this great day is called the day of our ſaluatiō, before which tyme our ſaluation is not perfectly accompliſhed. For they whome God filleth, are filled with all riches, which no toung cā vtter, no eare hath heard, nor eyes hauehave ſeene, nor yet vnderſtanding hath conceiued. Wherfore p. 58ſeing theſe two thinges are out of all queſtion, our ſleapers vaynely take in hand to proue, that the holy ſeruauntes of God who are departed this life, are not as yet entred into the kingdome of God, becauſe it ſhall be ſayd vntounto them, come ye bleſſed of my Father inherite &c.

Now this is eaſely aunſwered, to be no good conſequence, to ſay, that there is now no kingdome, becauſe as yet it is not perfect. But contrarywiſe, wee ſay, that the kingdome which is already begonne, ſhall then be made perfect. Neither would I hauehave any man beleue me herein, if I doe not firſt of all manifeſtly ſhew by ſure argumentes of the ſcripture that this is true.1. Cor. 15.1 Cor 15 For this day, is called the kingdome of God, becauſe that at that time hee ſhall in deed put vnderunder him, all contrary powers, ſubdue Sathan with the breath of his mouth, and deſtroy him through the brightnes of his coming. 2. Theſ. 2.2 Thess 2But he himſelfe ſhall fully and wholye dwell and raigne in his choſen.

For God cannot hereafter otherwiſe raigne in himſelfe, thē he hath raigned from the beginning: whoſe Maieſtie can no way be either encreaſed, or yet diminiſhed: But ſhall raigne in ſuch ſort, as that he ſhall be opēly ſhewed vntounto all the world. When then we pray to hauehave his kingdome come, doe we thinke that he hath now no kingdome? And beſides, what ſay they then to this ſaying? the kingdome of God is within you.

Wherefore, God raigneth at this preſent in his elect, whome he guideth and gouerneth by his holy ſpirite. He reigneth alſo ouer the Deuill, ſinne, and death, when he commaundeth the light to ſhine in darkenes, by which, error, and lying are confounded: and when as he wil not ſuffer y^e powers of darkenes to hurt thē, who hauehave the ſigne of the Lambe in their forehead. He reigneth alſo (I ſay) euen at that preſent, when as we pray, and ſay, let thy kingdome come. And ſurely, he lykewiſe raigneth, when as he worketh power in his faythfull, and whē he geueth a law to Satan, appoynting him what to doe. But p. 59then ſhall his kingdome come, when as it ſhall be accōpliſhed.

And then ſhall it be accompliſhed, whenas he ſhall fully ſhew the glory of his Maieſtie, vntounto the faythfull, ſaluation, and vntounto the reprobate, ſhame and confuſion. Howbeit, is there any other thing that a man may ſay or beleue of the faythfull & choſen? whoſe kingdome and glory, is to be in the glorious kingdome of God: as to raygne as it were with God, and to be glorified with him, and finally to be partakers of the diuine glory. And although this kingdome is not yet come, yet notwithſtanding it may bee ſeene in ſome meaſure.

For they which hauehave in ſome meaſure the kingdome of God within them, beginne to be in the kingdome of God, and to raigne with him,Math. 16.Matt 16 agaynſt whom hell gates cannot preuayle. For they are made righteous in god: as it is ſaid of them,Iſaiah. 43.Isa 43 All the ſeed of Iſraell ſhall bee made righteous vntounto the Lord, and be alſo bleſſed.

So that, to ſay truely, This kingdome is the building vp of the Church, or the aduauncing of the faythfull, which thing S. Paule deſcribeth vntounto vsus:Ephe. 4.13Eph 4:13 who by all degrees of ages might grow vp vntounto a perfect man. Now theſe Gallantes ſee here the beginning of this kingdome, and the encreaſes thereof: and ſo ſoone as they ſee theſe thinges with theyr eyes, they geue no longer place vntounto fayth, neither can they beleue that which is ſet before their fleſhly eyes.

But S. Paule telleth them another matter, for thus he ſaith,Col. 3.3.4.Col 3:3Col 3:4 Ye are all dead, and your life is hid with Chriſt in God. For when Chriſt who is your life ſhall appeare, ye alſo ſhall appear with him in glory. He ſayth that our life is hidd in God with Ieſus who is our head: Now, he deferreth our glory vntounto the day of the glory of Ieſus Chriſt, the head of all the faythfull, & ſhall bring with him his members, as the head of them.

S. Iohn alſo ſayth the very ſelfe ſame thing. Dearely beloued, 1. Iohn. 3.21 John 3:2wee are nowe the ſonnes of God, but yet it doth not appeare p. 60what we ſhall be: and we knowe that when he ſhall appeare, we ſhall be like him: For we ſhall ſee him as he is. Now, he ſayth not by y^e way, that we ſhalbe made nothing for a certayne tyme, but becauſe we are the children of God, who looketh for inheritaunce of our Father, he therefore ſuſtayneth and vpholdeth our hope vntounto that day, wherin the maieſty and glory of God ſhall be made manifeſt in vsus all, and we for our part, ſhall gloryfy our ſelues in him. Now, they will here agayne maruell, whē as they heare, the children of God who may not returne againe vntounto their ſound and perfect vnderſtāding, and feele this generation to bee immortall, which commeth from God, whereby, we are made partakers of the diuine Immortalitye.

But let vsus goe on with that which we hauehave begonne. Let them crye out as much as they will, & ſay, that the bleſſed ones of God are not called vntounto the kingdome before the great daye of iudgement, and that ſaluatiō is not promiſed vntounto the children of God before that tyme. Yet this I ſay, that Ieſus chriſt is our head, whoſe kingdome & glory hauehave not yet appeared: But if the members ſhoulde goe before the head, it were a crooked kinde of order.

And therefore, we ſhall nowe follow our Captayne and King, whenas he ſhall come into the glory of his Father, and ſit in the ſeat of his Maieſty. And yet notwithſtanding that whiche is in vsus from God, Math. 16. & 25.Matt 16to wit, our ſpirite, liueth: becauſe that Ieſus Chriſte who is our life, is liuing. For it were an abſurd thing to ſay, y^t our life were liuing, & yet were vtterly periſhed. And this life is in God, and with God: and is alſo bleſſed, becauſe it is in God. All theſe thinges doe very well accord & agree with the trueth. For why is it ſayd of them who are dead in the Lord, that they are not yet deliuered, or that they do not as yet enherite the kyngdome of God? It is becauſe they lyue in hope of that whych yet they hauehave not, and hauehave not as yet attayned vntounto the end of p. 61their felicyty.

Wherefore then are they not yet bleſſed? It is becauſe they right well knowing that God is merfifull vntounto them, and ſeing a farre of y^e reward to come, doe reaſt themſelues in the ſure hope of the reſurrection. And ſurely, ſo long as we dwell in this earthly priſon, we hope for the thing which we ſee not: and agaynſt all hope, beleeue in hope: and that is the thing which Saint Paul ſpeaketh, of Abraham: But, Rom. 4.Rom 4when as the eyes of our vnderſtanding (who being now buryed in this fleſhe, hauehave their ſight troubled) ſhall be no more bleared, Heb. 10. ver. 27.Heb 10:27we ſhall then ſee the thinges we looke for, and take pleaſure in this hope. For we are not a feard to ſpeake thus after the maner of the Apoſtle, who ſayth to the cōtrary: That there remaineth none other thing for the reprobate: but a fearefull looking for of iudgemēt, and violent fier, which ſhall deuoure them. Seing then that the thing which the reprobate looke for is terrible, it is moſt ſure. that the thing which the choſen and faythfull looke for, is ioyfull, and therefore of very right ought to be called moſt bleſſed.

And becauſe my meaning is to inſtruct our aduerſaries, rather then to conſtrayne them, let them geue vsus the hearing, when as we ſhall draw the trueth out of a figure of the olde Teſtament, and that not without good warrant. For as S. Paul in the paſſing of the children through the re…a, 1. Cor. 10.11 Cor 10:1handleth by an Allegory the ouerthrow of Pharaon, and their deliueraunce through the water: euen ſo alſo let them geue vsus leaue to ſay that our Pharaō is drowned in Baptiſme, our olde man crucified, and our members mortified, that we are buryed with Ieſus Chriſt, are deliuered out of the captiuitie of the Deuill, and out of the tyrā nous gouernmēt of death: albeit notwithſtanding we walke onelyonly in the wildernes, which is a dry and barren ground,Pſal. 142.Ps 142 Except the Lord …ay… Manna from heauen to vsus, and maketh the water come out of the Ko…ke.

For our ſoule is lyke dry p. 62ground without water, which gapeth with drynes before the Lord, and is preſſed with want of all goodnes, vntill ſuch time as he rayneth and droppeth the graces of his holy ſpirite thereon. And ſoone after, they were brought into the land of promiſe vnderunder the conduct of Ioſua the ſonne of Nawe, a land, flowing with milke and hony: That is to ſay, The grace of God deliuereth vsus frō the body of death by our Lord Ieſus Chriſt. Howbeit, this was not done w^t out ſweate, & ſhedding of bloud. For then the fleſhe chiefly ſtryueth and layeth open her power and force agaynſt the ſpirite. After we hauehave made our abode vponupon the earth, we are then ſatiſfied with plenty. For we hauehave white garments geuen vntounto vsus, and we recouer our reaſt. Howbe …t Ieruſalē y^e chiefe Citie of y^e kingdome, is not yet built and ſet vp. Neither doth Salamon the king of peace, fully gouerne the kingdome as yet.

And therefore the ſoules of y^e faythful are at peace, after they are dead, ſeeing they are g…tt… out of the thraldome of their enemy. For they are in the midſt of all ritches: and as it is ſayd: They ſhall goe from plenty to plenty. But when as the heauē ly Ieruſalem ſhall be lifted vp on hye in her glory, and the true Salomon, who is the Lord Ieſus, euen the king of peace, ſhall be honorably placed in his Iudgement ſeate, the true Iſraelites ſhall raigne with their true king and prince.

And therefore if we will borrow and fetch a ſimilitude from worldly thinges, we hauehave warre agaynſt an enemy, ſo long as we hauehave to fight agaynſt fleſhe and bloud. Euen then doe we ouercome our enemy, when as we are ſpoyled of this ſinfull fleſhe, ſo that we be altogether with God. We ſhall triumph, and enioy the fruite of the victory, when as out head ſhall be lifted vp in very deede aboue death, to witt, when death ſhall be ſwallowed vp into victory.

And this is our limit and end whereof it is written, I ſhall be filled, when as I ſhall be awaked through the ſight of thy p. 63glory. Now, all they who hauehave learned to obey God, and heare hts voyce, may ſoone learne theſe thinges out of the holy ſcriptures. All they alſo who hauehave reuerently, and diſcretly handled the miſteries of God, hauehave taught vsus theſe thinges, and as it were geuen them vsus from hand to hand.

For the auncient Doctors hauehave bene bolde to ſay thus much,Tertullian in his boke of the reſurrection of the fleſh that the ſoules are verely in paradiſe, and in heauen: and notwithſtanding, hauehave not as yet receiued their glory, or rewarde. For thus ſayth Tertullian: Both the reward & daunger hang vpō the comming of the reſurrection. And yet for all this, he teacheth that y^e ſoules, without all doubt are with God, and doe lyue in God before this comming.

And in another place, why ſhould we not vnderſtand the boſome of Abraham to be taken for a thing to receiue the ſoules of the faythfull, wherein is pictured out the Image of fayth, and the manner of both Iudgementes clearely ſhewed. Ire…eus alſo ſayth after this ſort, Seing the Lord hath paſſed through the middeſt of the ſhadow of death, Ireneus in his ninth booke agaynſt hereſies.where the ſoules of the dead were, and ſoone after, was bodily rayſed vp agayne, and after his reſurrection, lifted vp into the heauens. it is moſt certaine that the ſoules of his diſciples, for whoſe louelove the Lord hath wrought all theſe things ſhould go into an inuiſible place, which the Lord had appointed for thē.

And that they ſhould there remaine vntill the reſurrection, looking for their owne reſurrection, taking agayne their bodies vponupon them, and perfectly ryſe vp agayne, to witt, bodely, and as the Lord roſe agayne, euen ſo ſhould they alſo come before the preſence of God: For no Scholler is aboue his Maiſter. &c.

Chriſoſtome alſo ſayth, vnderſtand, what and how grea… a thing this is, that Abraham is placed. And the Apoſtle S Paule alſo, when then ſhall this be accompliſhed, that they migh… receiue their reward? For if w… come not to that, the Fathe… hath foretold, that we ſhall no… hauehave the reward: For he dealeth p. 63much lyke, for as a good father that loueth his children very well, ſayth vntounto the children that are worthy of commendation, and doe their dueties well, that he will not geue them their meate vntill ſuch tyme as y^e other brothers be alſo come. But art thou ſorrowfull, becauſe thou receiueſt it not all this while? what ſhall become of Abell thē who hath ouercome this long ſince, & is not yet crowned, although he be placed?

What ſhall Noah doe? And what ſhal the reſt doe that were in thoſe dayes? For we may ſee that they all taryed, and ſo muſt alſo the reſt …y, which ſhall come after thee. And anon after it is ſayd: They …e preuented vsus in the conflictes, but they ſhall not goe before vsus in crowning: For there is but one ſetled time for thoſe that ſhall be crowned. And S. Auguſtine maketh a deſcription, in many places of the ſecret receptacles, where the ſoules of the faythfull continue, vntill ſuch tyme as they receiue the crowne and glory: But in the meane while the reprobate are puniſhed, looking for the iuſt payne of iudgement. And in an Epiſtle which he wryteth vntounto S. Ierome, he ſayth: The ſoule, after the body is dead, ſhall be at reaſt, and in the end ſhall receiue the body into glory. Neuertheles, he reacheth in an another place, that after the aſcention of Ieſus Chriſt, the ſoules which l…ue in Chriſt,2. Pet. 2.4.2 Pet 2:4 aſcend into heauen. And yet he is not contrary to himſelfe.Iude. For although it be true, that the wicked ſpirites are euen now tormented. (as S. Peter affirmeth) yet is this fier, wherunto the reprobate ſhall be caſt at the day of Iudgement, ſayd, to be prepared for the Deuill. S. Peter hath made mention both of the one and of the other, when as he ſayth: They are reſerued vnderunder euerlaſting chaynes vntounto the great day of Iudgement. In which place, by this ſpeach of reſeruation, he meaneth the payne, which yet they feele not: and by the chaynes, is meant the paynes which they preſently feele. And S. Auguſtine himſelfe ſo handleth it in another p. 65place, when he ſayth: Thy laſt day cannot be farre of: & therefore make thy ſelfe ready for it.

For as thou paſſeſt out of this life, ſuch one ſhalt thou be found in the life to come. And thou ſhalt not be after this life by and by where y^e ſayntes ſhalbe, vntounto whom ſhalbe ſayd, come ye bleſted of my Father, inherite the kingdome which is prepared for you from the foundations of the world. And who knoweth not that thou ſhalt not be there as yet? But thou mayſt very well be there where the rich proud man, being in the middeſt of hys tormēts, ſeeth that poore wretch (ſometyme ſtill of fores and blaines) in reſt and peace a great way from him. And thou being taken vp into this reſt, certaynly lookeſt moſt aſſuredly for thys great day of iudgement, wherein thou ſhalt agayne receiue thy body, and be chaunged and made like vntounto the Angels.

Neither doe I miſlike of that which S. Auguſtine in another place, for Inſtruction ſake, dealeth withall, ſo he may meete with a ſound and modeſt Interpretor: to wit, that there are many degrees of the ſoule: The firſt is the quickening of life, or life it ſelfe: The ſecond, vnderſtanding: The third, arte: The fourth, power: The fift, quietnes: The ſixt, entraunce: And the ſeuenth, contemplation. Or if any man had rather ſay thus, The firſt is from the body, The ſecond to the body, The third about y^e body, The fourth vntounto it ſelfe. The fift in it ſelfe, The ſixt vntounto God, The ſeuenth in God.

I hauehave not thought it a miſſe to bring in here theſe wordes, to the end to ſhew the meaning of this holy man herein, …ther thē ſtrayghtly to binde any, much leſſe my ſelfe to the neceſſity of this diſtinction. For S Auguſtine himſelfe (as I thinke) wiſheth it not, but meant to ſhew as plainly as he could that there is a going on of the ſoule, which it ſhall neuer fully attayne vntounto, vntill the day of iudgement.

Finally, for this day of iudgement, with which they ſo greatly dēfend themſelues, there is an argument come to my minde, which may plucke this error p. 64cleane vp by the rootes. For in our creed, which is the very effect of all our beliefe, we confeſſe the reſurrection of the fleſh, and not of the ſoule. Neither is there any place left for their wrangling, whenas they will tell vsus, that by this word fleſh, is meant the whole man: We graunt thē that it is ſometymes ſo taken, but in this place we flatly denye it them, whereas wordes which are very playne and eaſy to bee vnderſtood are ſet forth vntounto the rude and ignoraunt people.

In very deed the pharyſies who were ſtout defenders and and mayntayners of the reſurrection, and who had alwayes this word, reſurrection in theyr mouthes, did not yet, notwithſtāding, many tymes beleue that there was a ſoule.

Yet do they ſtill lay hold on vsus and force vsus to ſticke vntounto this daungerous rock. For they now alleadge the wordes of S. Paul wherein he telleth vsus y^t we … miſerabler then all men, if the dead did not riſe agayne. And thus they frame their Argument, what needeth ſay they any reſurrection, if we be bleſſed before the reſurrectiō? But that which is more, what is that great miſery of chriſtians, which ſurpaſſeth the miſery of all men, if this be true that they are at reſt, whiles the reſidue are ſo greeuouſly tormented, and after ſo wonderfull a manner? And here I geue them warning, that if I meant to dally and ſhift (as they goe about none other thing but to abuſe the ignoraunt people) I would finde ſufficyent paſſage enough to eſcape. For, who ſhall let me from following of other good men, that hauehave diſputed, not of the laſt generall reſurrection, in which, after the corruption of our bodies, we ſhall receiue agayne incorruptible bodyes, but of the lyfe which remayneth for vsus after this mortall life, for it is an ordinary and common maner in the ſcripture, to let vsus vnderſtād by this ſpeach of the reſurrection, what the bleſſed and euerlaſting life is?

For when we heare it ſpoken that the Saduces denyed the reſurrection, it is not referred p. 67to the body, but is ſimply ſpoken accordyng to theyr opynyon, that after a man be dead, there is no memory left of hym. And hereof is a probable Argument, that whatſoeuer, wherewith S. Paule helpeth himſelfe to ſtrēgthen that, which he hath ſayde, ſhould be ouerthrowen in one word, if it were aunſwered, that it is very true that the ſoules liue, and that the bodyes whiche ſhall turne to duſte, can by no meanes ryſe agayne:

Let vsus now then come to examples, firſt as touching this ſaying, they which are dead in Ieſus Chriſt are loſt, this might the philoſophers hauehave eaſely cō futed, who hauehave mightely and conſtantly defended the immortality of the ſoule. And as for this ſaying, What ſhall they doe who are baptiſed for the dead? It is very eaſely aunſwered: For the ſoules liue after death. And to this which followeth, wherefore are we alſo continually in danger? It may be aū ſwered, that we loſe this fraile lyfe, to recouer Immortall lyfe, wherein we ſhall lyue a great deale better. We hauehave already beſtowed many wordes, whereof the teachable hauehave had no neede. For, the Apoſtle himſelfe ſayth, that we are miſerable, if our hope in Ieſus Chriſt ſtretched it ſelfe no farther then vntounto this preſent life. which thing,Pſal. 73. ver. 2.3.Ps 73:2Ps 73:3 euen by the teſtimony of the prophet is out of all doubt, who confeſſeth: that his feete had almoſt foultred, and his ſteppes had well nye ſlipt, when he ſaw the proſperitie of the proud and wicked.

And to ſay truely, if we looke but downe vntounto our feete, we wil ſay thoſe to be bleſſed which hauehave all thinges come to paſſe as they would wiſhe. But if our eyes looke farther of, we will call them bleſſed, who hauehave the Lord for their God, in whoſe hand is the iſſue of death. Howbeit, we will bring ſome thing which ſhall be a great deale more certaine, by which we will not onelyonly repulſe their obiections, but alſo declare the true, and natural meaning of the Apoſtle, be glad without ſtryfe of wordes to as many as would p. 68meekely, and curtiſly learne.

For if there be no reſurrection of the body, the faythfull may of very right be called accurſed, yea, were there none other reaſon but this, that they are ſo often vexed, hurt, beaten, and violently handled, and doe ſuffer in their bodies ſuch extreame wantes, all which they thinke to be appoynted and ordayned for an euerlaſting bleſſednes, becauſe they are diſapointed of this hope. For, is there any thing, I ſay not, more miſerable, but rather more ridiculous thē to ſee and beholde the bodies of thoſe, who all the lyue long day, doe nothing els but ſport and laugh, in the fulnes of all delightes, and pleaſures: and contrarywiſe, to ſee the bodies of feebliſhed Chriſtians, dead through hunger and colde, and preſſed with all kindes of violences, if the bodies both of the one and the other peariſhed alyke.

For this thing could I very well confirme by the wordes of the Apoſtle, which he ſetteth downe anone after, when he ſayth, wherefore are we continually in daunger? I dayly ſuffer death for your glory. &c. Let vsus eate and drinke, for to morrowe we ſhall dye. It were a great deale better for vsus, ſayth he, that this ſaying ſhould take place in vsus, as to ſay: Let vsus eate, and drinke, if theſe tormentes and ſhames, which we ſuffer in our bodies be not changed into the glory which we hope after. which thing ſhould neuer be, without it were in the reſurrection of the body. Furthermore, although I ſhould paſſe ouer this defence, yet could I bring in another reaſon, that we are more miſerable then all men, if there were not a reſurrection.

For although we be very bleſſed before the reſurrection: yet is it no bleſſednes without the reſurrection. For we ſay, that for the ſame cauſe the ſpirites of the Saintes and of the faythfull are very bleſſed, for ſo much as they reaſt in the hope of the bleſſed reſurrection: and therefore if there were no ſuch thing, all this bleſſednes ſhould p. 69turne to nothing. wherefore, the ſaying of the Apoſtle is moſt true, that we are more miſerable then all men, if there be no reſurrection. And this doctrine is not agaynſt theſe wordes, that the ſpirites of the Saintes, are more bleſſed before the reſurrectiō, but yet it is by reaſon of the reſurrectiō. They laye before vsus alſo that percell of ſcripture which is writtē in y^e Epiſtle to y^e Hebrewes, of y^e aunci- Fathers, where it is ſayd. All theſe dyed in fayth, and receiued not the promiſes, but ſawe thē a farre of, and beleued them, and receiued them thankefully, and confeſſed that they were ſtraungers and Pilgrims on the earth. For they that ſay ſuch thinges, declare playnely that they ſeeke a Countrey.

And ſurely, if they had bene mindefull of that Countrey, frō whence they came, they were at leaſure to hauehave returned thither. But now they deſier another much better, which is an heauenly one. And now let vsus ſe how theſe our ſleapers frame their iolly Argument. For, ſay they, If they deſier the heauenly Countrey: Then doe they not inherite it. But we frame it after this maner, and ſay, If they deſier it, then hauehave they a being: for there can be no deſier, without there be ſome to deſier. Now I would draw but this out of them: That where there is a deſier, there muſt alſo be a feeling of good and euill, which deſier muſt either follow the thing that ſeemeth good, or eſchew that which ſeemeth euill. Why, ſay they, this deſier reaſteth wholy in God.

Now tell me I beſeech you, is it poſſible to think or deuiſe a more ridiculous ſaying? And to ſay truely, you ſhall ſee that of theſe two poynts, we ſhall gaine vntounto our ſelues one of them, either that God deſiereth ſome better thing then he hath, or els that there is ſomething in God which is not of God. And this maketh me thinke, y^t theſe Gallauntes doe burieſt at an earneſt and w…ghtie matter.

But now let vsus leaue to ſpeake of all this geare, and ſee, what the tyme, or ſpace of returning, p. 70meaneth? let them therefore returne with a good minde, and heare a better thing then this fantaſticall opinion, which hitherto they hauehave held.

The Apoſtle ſpeaketh of Abraham and of his poſteritye, who dwelt out of their Countrey emongeſt ſtraungers, And they differed not greatly, as it were from baniſhed men, or els as Seaiournes, becauſe they had ſcarſely any Tents, or Cabines to couer them withall, following the commaundement which the Lord g&ue vntounto Abraham, which was this, That he ſhould leaue his parentes and kinſefolkes, and get him out of the land.

For God had promiſed them a thing which as yet he had not manifeſted and performed. And ſo they ſawe the promiſes a farr of, and dyed in a ſure fayth, that it would one day come to paſſe, that God would fulfill his promiſes. By which fayth they confeſſed that they had no certaine and ſure abiding or dwelling place on earth, but that they had a Coūtrey which was not on the earth, and which they wiſhed for, to witt, heauen. And in the latter end of the chapiter he ſheweth that all they whome he there ſpake of, receiued not the laſt promiſe to the end they might not come to perfection without vsus.

And ſo if theſe our ſleapers had obſerued the proprietie of this ſaying, they had neuer rayſed vp ſo many troubles. Now it is a wonder to ſee how blinde they are in ſo great light. But yet this is a more ſtrange thing, that they geue vsus bread in ſtead of ſtones: to witt, whiles they goe about to ouerthrow the cauſe, they mainteine and vphold it.

Now, for the matter which is ſpoken of Thabita in the Acts of the Apoſtles,Acts. 9.40Acts 9:40 they thinke they hauehave, by it, a ſuer piller to leane vntounto. For ſhe, being a ſcholler of Ieſus Chriſt, full of good workes and a good Almes woman, was rayſed agayne by S. Peter. And therefore ſay they, Thabita had great wrong, If it be true that we ſay. That the ſoules which are ſeperated p. 71from the bodies, doe lyue in God and with God: becauſe ſhe was taken away from the company of God, and from that bleſſed lyfe, to returne into this ſea of wickednes. As though we could not returne the ſelfe and ſame thing agayne vponupon their owne hedds. For be it, that ſhe ſleapt, or that ſhe was nothing, yet was ſhe bleſſed, becauſe ſhe dyed in the Lord.

And therefore it was not expedient that ſhe ſhould returne in that lyfe which ſhe had finiſhed. They them ſelues hauehave ſnarled this knot, and therefore let thē firſt of all looſe it agayne if they pleaſe. For it is good reaſon, that they ſhould be ſubiect to that law, which they make for others. Notwithſtanding we will eaſely enough vndoe it. For, the ſtate and condition which is prepared for vsus after death, which S. Paule ſpeaketh of himſelfe, is put ouer to all the faythfull, to witt,Philip. 1.21Phil 1:21 that in death is aduauntage, and that the beſt being is with Chriſt. And yet Saint Paule ſayth of Epaphodite (who without doubt was one of the number of the faythfull) That God hath pitie of him, becauſe he had deliuered him from a great ſicknes, Phil. 2.27.Phil 2:27and reſtored him to his health.

Now theſe Gallauntes who deale with the miſteries of God ſo vndiſcretely, and ſo vnreuerently, might ſay that this mercy and compaſſion, was cruell dealing. But we ſay, and confeſſe it, to be mercy: becauſe the mercy of God hath certein degrees: For this it is ſayd: Thoſe whome he hath choſen, he hath ſanctified: Rom. 8.…0.Rom 8and whome he hath ſanctified, them hath he alſo glorified. Doth not the Lord then exerciſe his mercy, when as he more and more ſanctifieth vsus? Let vsus then ſay thus much, If it be the good will of God (as S. Paule ſayth to hauehave Chriſt to be magnified in our bodies by lyfe, is not this mercy? what, is it for vsus to appoynt God a law to worke miracles?

And it is ſufficient, that the glory of the Aucthor ſhineth in them, for what matter were it, if we ſay that God, in the doing hereof regarded not the cōmodities p. 72of Thabita, but the poore who wept, and ſhewed the garments which ſhe had made for them, at whoſe prayers ſhe was rayſed vp agayne? For S. Paul thinketh this to be a reaſon good enough for him, that he lyued, although it had bene better for him in deed to hauehave gone to the Lord. And after he had ſayd that God had had compaſſion of Epaphrodite, he addeth and not onelyonly of him, but vponupon me alſo: to the end I ſhould not be out of meaſure ſorrowfull. Now goe your wayes, and quarell with God, becauſe he hath agayne deliuered vntounto the poore a carefull woman, for the relieuing of their neceſſitie. For although we ſee not the reaſon of this deede, yet hath Ieſus Chriſt very well deſerued, to be glorified, both by our lyfe, and by our death: Seeing that he dyed and role agayne, that he might … Lord, both of quick and dead.Rom. 14.9.Rom 14:9

They bring in Dauid alſo for a mainteiner, and defender of their cauſe, who notwithſtanding is our very good patrone: But they ſo ſhameleſly, & ſenceleſly, alledge him, as that I am aſhamed and greued to recite many of their Argumēts which they borrow of him. Howbeit, we will faythfully recite thoſe, which we hauehave heard they doe abuſe. firſt they are not aſhamed to alledge this place: I hauehave ſayd, ye are Gods, and ye are all the children of the moſt high: Pſal. 82.6.7.Ps 82:6Ps 82:7But yet ye ſhall all dye as men &c. Now harken to their expoſitiō: in deed ſay they, the faythfull are Gods, and the children of God: But yet notwithſtanding they dye and fall euen as the reprobate doe: ſo that, the ſtate & condition of them both is all alyke, vntill ſuch tyme as the Lambes ſhall be ſeperated from the Goates. Hereunto we aunſwere them with the ſaying of Ieſus Chriſt: That they which are called Godds, are they vntounto whome the word of God is deliuered to publiſhe: to witt, the miniſters of God. And alſo all Iudges. that carry the ſword of God in their hands, from whoſe Maieſtie they hauehave receiued the ſame.Iohn. 10.34.35.John 10:34John 10:35 And although the interpretation of Ieſus Chriſt p. 73fayled vsus,Exod. 22.Exod 22 and the vſe of ſcripture would not ſerue our turns, yet the place it ſelfe, is cleare enough of it ſelfe, wherein, vniuſt Iudges and ſuch as beare with the wicked are reproued. Theſe men I ſay, are called Goddes, becauſe they repreſent the perſon of God, hauing preheminence and aucthoritie ouer the reſt. Howbeit they are warned, that they ſhal hauehave a Iudge vntounto whome they muſt render and yeald an accompt of their office.

Now,Pſal. 146.4.Ps 146:4 let vsus heare the ſecond place which they alledge, his ſpirite departeth, and returneth into his earth: and euen thē all their thoughts ſhal peariſh. In this place they take the ſpirite for winde: and that the man ſhall from thence returne into the earth, to witt, that he ſhall be nothing els but earth: and all his thoughts peariſh, y^t they ſhould remaine, if mā had a ſoul Howbeit we are not ſo full of cunning: for we call eueryevery thing by his name: we call a ſpirite, a ſpirite: which when it goeth out of a man, man returneth into his earth, out of which he was taken, as we hauehave at large declared. It remaineth now for vsus to ſee what this ſaying meaneth, and all his thoughtes peariſh. we are hereby admoniſhed, not to put our truſt, which ought to be Immortall in men. For, it ſhould be vncertayne, and very vnſtable, conſidering that the lyfe of man paſſeth ſo ſoone away. For the manifeſtation of the meaning hereof, the Prophet hath ſayd y^t their thoughts peariſh, That is to ſay, whatſoeuer they imagine or take in hand ſo long as they lyue, is brought to nought, and turneth to nothing. As in a nother place is ſayd:Pſal. 112.10.Ps 112:10 The wicked ſhall ſee it and be angry: he ſhall gnaſh with his teeth, and conſume away: the deſier of the wicked ſhal peariſh. And in ſtead of peariſhe, it is ſayd in another place, ſhall be brought to nought:Pſal. 33.10Ps 33:10 The Lord ſhall bring to nought the deuiſes of the people: Lykewiſe: Take aduiſe, & it ſhall come to nought. Which thing the virgine Mary meaneth by the drift in her ſong,Iſaiah. 8.Isa 8 ſaying: He hath ſcattered the p. 74proud in the Imagination of their hartes.

And ſoone after, they bring in this third place:Pſal. 74.39Ps 74:39 He remembred that they were but fleſhe, yea, a winde that paſſeth and commeth not agayne. And they make adoe and ſay, that this word ſpirite, is ſet downe for winde, as it is oftē tymes ſo takē: wherein they vnderſtand not, that they doe not onelyonly, aboliſhe the Immortalitie of the ſoule, but doe alſo cut in ſunder the hope of the reſurrection. For if there be a reſurrection, it is very certayne, that the ſpirite returneth and if it returne not, then is there no reſurrection. Wherefore it were beſt for them to deſier, that this folly might not be imputed vntounto them, then opinatiuely follow it, becauſe ſuch a wicked and wayward demaund might be graunted thē. And this we onelyonly ſay, to the end that all men might ſee what an open way we hauehave to eſcape, if we thought of nothing els, but of the refuting of their Argumentes. For we will of purpoſe cōfeſſe, that that this word, winde, agreeth very wel in this place. For we conſent that mē are lyke vntounto the vauering and incōſtāt winde which bloweth, now in this corner, an other while in that. But if they thinke to drawe this to ſerue their turnes, they erre, not knowing the ſcriptures, whoſe manner is to ſhew by the circumſtaunce of words, ſometimes the fraylenes and weakenes of the ſtate of man, and otherwhiles the ſhortnes of this lyfe. For when Iobe ſpeaketh of man, he ſayth: That he ſhooteth forth, & bloſſommeth as a flower, and is cut downe: he vaniſheth alſo as a ſhadow, and continueth not, and what other meaning hath he by this diſcription, but that man is frayle and tranſitory, & lyke vntounto a withering flower. And Iſaiah alſo is appointed to cry out and ſaye:Iſaiah. 40 6, 7.Isa 40:6Isa 40:7 That all fleſhe is graſſe, and all the graſſe thereof is as the flowers of the fielde: The graſſe withereth, and the flower fadeth: But the word of the Lord endureth for euer.

Go to now, Let theſe men gather in a word, that the ſoule p. 75of Man withereth and fadeth: and let them be more ſharpe ſighted, to ſee how blockiſh a preacher this is,1. Pet. 1.231 Pet 1:23 who proueth by this, that all the faythfull are immortall, becauſe they are gotten agayne by an incorruptible ſeede, to wit, by the worde of God, which is ſure, and laſteth for euer. Now the ſcripture calleth all thoſe which put their truſt in this lyfe, a withering flower, & a winde that paſſeth, who hauehave made vntounto thē ſelues an euerlaſting abode here in this world, thinking to reigne without end: not looking to that end, by which their condition ſhall be chaunged, and goe into ſome place els where. Of which people alſo the Prophet ſpeaketh, who hauehave ſayd:Iſaiah. 28.15.Isa 28:15 We hauehave made a couenaunt with death, and with hell are we at an agreement: Whereby he laugheth to ſkorne their vaine hope, for he attributeth not that vntounto lyfe, which vntounto them, is the beginning of an euill lyfe. And affirmeth that they hauehave an end and doe dye: ſo that it had bene better for them that they had neuer bene, then … be after that mā ner. The lyke ſaying alſo is in another pſalme:Pſal. 103.13.Ps 103:13 for it is ſayd: That as a louing Father hath cō paſſion in his children ſo hath the Lord compaſſion on all thoſe that feare him. For he knoweth wherof we men are made: and he himſelfe remembreth that we are but duſt. The dayes of man are as graſſe, as a flower of the fielde ſo floriſheth he: For the winde goeth ouer it, and it is gone, and y^e place thereof ſhall know it no more. Now, if they will by theſe wordes affirme, that the ſpirite peariſheth and becommeth nothing. I tell them agayne, let them beware they lay not open a place for the Epicures, if any of them ſhall ariſe to corrupt the beliefe which both they, and we hauehave of the reſurrection: For there is too too great a number of ſuch ſcoffers. For by the ſelfe ſame reaſon, they will frame this Argument, That the ſpirite returneth no more into the body, ſeing it is ſayd, that it ſhall not know the place thereof any more. But they will ſay, That they make hereon a falſe p. 76collection: becauſe the places of the reſurrection are very manifeſt agaynſt this manner of reaſoning. Yea and they themſelues make an ill collection, whoſe Argumēt is commō with y^e reſt. And y^t ſaying in the booke called Eccleſiaſticus, is almoſt lyke, for there it is ſayd: The number of a mans dayes for y^e more part is an hundreth yeares: and no man hath certaine knowledge of his death. As droppes of rayne are vntounto the ſea: and as a grauell ſtone is in compariſon of the ſand: ſo are a thouſand yeares, to the day euerlaſting. Therefore is the Lord louing and patient with men, & powreth out his mercy vponupon them. And therefore they muſt needs confeſſe, that the Proyhet had another meaning then that which they dreame of: That God of his goodnes, hath compaſſion of thoſe, whome he hath allowed to be his, and that onelyonly through his mercy: and that if he pull back his hand neuer ſo little from them, they returne into duſt, from whence they were taken. And a little after he maketh a ſhort diſcription of the lyfe of man, comparing it vntounto a flower, which ſpringing to day, is no better then graſſe the next morning. So, that if it were to be ſayd, that the ſpirite of man peariſheth, and commeth to nought, yet were not their error any whit ſtrengthned thereby. For when we ſay that the ſpirite of man is immortall, we doe not affirme that it is able to ſtand and abide agaynſt the hand of God, or to continue faſt and ſure without his power. Now, God lyketh not, nor is not pleaſed that we ſhould thus blaſpheme. But we ſay, that the ſpirite is vpholden by the hand and bleſſing of God. And ſo defendeth Ireneus alſo the Immortalitie of the ſoule with vsus:Ireneus in his 3. boke agaynſt Marcian. and yet would he hauehave vsus vnderſtand: That by nature we are mortall, and that God alone is Immortall. And he ſpeaketh it after this fort: To the end we might not be puffed vp with vayne glory, as if we had lyfe as it were of our ſelues, neither yet proudly lift vp our ſelues agaynſt God: But that p. 77we might learne by experience, That it proceedeth from his almightines, and not from our nature, that we hauehave a firme and euerlaſting perſeueraunce. And thus ye ſee what the controuerſie is, which we hauehave agaynſt Dauid, whome they make ſo mighty an Aduerſary agaynſt vsus. Now he ſayth, that if the Lord take his mercy away from man, that then he commeth to nought and peariſheth.

And we for our part doe teach, that he is firme, and ſure and vpholden by the louing kindnes and power of God: and the reaſon is this: That God is alone Immortall: 1. Tim. 3.1 Tim 3and whatſoeuer hath lyfe, it commeth from him.

The fourth place is this, My ſoule is filled with euills, Pſal. 88.3.Ps 88:3and my lyfe draweth neare to the graue. I am counted emong them that goe downe to the pit, and am as a man without ſtrength, free emong the dead, lyke the ſlayne lying in the graue, whom thou remembreſt no more, and they are cut of from thy hand. What? ſay they: If they hauehave bene cut of by the power of God, and fallen away from his prouidence, and from out of his remembraunce, doe they not then ceaſe to be? As if I could not returne them this Argument into their owne lappes and boſomes. What and if they be cut of by the power of God: and that there is more remembraunce of them, how is it poſſible for them to be againe? and beſides, what ſhall become of the reſurrectiō? On the other ſide, how ſhall we reconcile theſe two places? The ſoules of the righteous are in the hand of God: Wiſed. 3.1.or to the end we may ſet before them other ſure Oracles of God. The righteous ſhall be had in euerlaſting remēbraunce. Pſal. 112.6Ps 112:6By this we ſee that they are not fallen away from the hand of God, neither hath he forgottē them. But let vsus rather by this manner of ſpeach, conceiue the griefe, & ſorrowfull feeling of an affected & troubled man that maketh his cōplaynt vntounto God, declaring that it wēt very narrowly, that he had not bene left in deſtruction with the wicked: p. 49of whome it is ſayd, y^t the Lord hath no knowledge, and hath forgotten them: becauſe there names are not written in the booke of lyfe: and pluckt away his hand from them, becauſe he guideth not, nor gouerneth not them by his ſpirite.

The firſt place is taken out of the ſame pſalme,Pſal. 88.10.11.12.Ps 88:10Ps 88:11Ps 88:12 where it is ſayd: Wilt thou ſhew a miracle to the dead: or ſhall the dead riſe and prayſe thee? ſhall thy louing kindenes be declared in the graue, or thy righteouſnes in the land of forgetfulnes? It is lykewiſe ſayd in another place:Pſal. 115.17.18.Ps 115:17Ps 115:18 The dead prayſe thee not, O Lord, neither any that goe down into the place of ſilēce. But we which liue, will prayſe the Lord from henceforth, and for euer. It is alſo ſayd:Pſal. 30.9.Ps 30:9 What profite is in my bloud, when I goe downe into the pit: ſhall the duſt geue thankes vntounto thee, or ſhall it declare thy trueth? They bring in alſo the ſong of Ezechias, which is of the ſame effect,Iſaiah. 38.18.29.Isa 38:18Isa 38:29 where it is ſayd: The graue cannot confeſſe thee: death cannot prayſe thee: they that goe downe into the pit, can not prayſe thy trueth. But the liuing, the liuing, he ſhall confeſſe thee, as I doe this day: and the Father to the childrē ſhall declare thy trueth. And that ſaying alſo which is written in Eccleſiaſticus: Thankefulnes peariſheth from the dead, Eccleſi. 17.28.as though he were not: But the liuing, and he that is ſound of hart, prayſeth the Lord. Here we make aunſwere, that in all theſe places which are recited, that the dead who are departed out of this world, according to the common law of nature, are not in this place ſimply ſpoken of: It is not ſimply ſayd, that God is no longer prayſed, when we are once dead: but it is partely meant, that none ſing prayſes vntounto God, ſauing ſuch as hauehave felt his mercy and goodnes. It is alſo partely meant, That his name is not gloryfied after we are dead: For then he ſheweth not his benefites vntounto men, as he ſheweth them whiles they are vponupon the earth. And now let vsus conſider of theſe thinges one after another, and handle them in order: that we may thereby ſhew the meaning of eueryevery p. 79one of them.

And heere in the firſt place, we are to learne this: to witt, that though it be ſo, that by death, is very often, and as it were alwayes meant, the ſeperation of this lyfe, and by this word hell, the graue, yet ſhall we many tymes finde in the ſcripture, that theſe wordes are taken for the wrath and diſpleaſure of God: ſo that it is ſayd of them, from whome God eſtrangeth himſelfe, and whome he throweth downe by his Iudgemētes, and bruſeth by his hand, that they goe downe into hell, or dwell in hell. For, to ſpeake properly, hell ſignifieth not the pit or graue,Iſaiah. 5.14Isa 5:14 but deſtruction or confuſion: as in this place. Hell hath enlarged it ſelfe, and ſwallowed vp many.

It is alſo ſayd in another place:Math. 11.25.Matt 11:25 And thou Capernaum which art lifted vp into heauen: I tell thee truely, thou ſhalt be brought downe into hell. And although this figuratiue ſpeach be found throughout all the holy ſcriptures, yet is it moſt chiefly vſed in the pſalmes, as in this. pſalme:Pſal. 55.15Ps 55:15 Let death ſeze vponupon them let them goe downe quicke into hell, or into the graue, Lykewiſe:Pſal. 28.1.Ps 28:1 O my God, be not deafe toward me, leaſt if thou aunſwere me not, I be lyke vntounto them that goe downe into the pit. Pſal. 30.3.Ps 30:3And agayne, O Lord thou haſt brought vp my ſoule out of hell or out of the graue: thou haſt reuiued me from them that goe downe into the pit. Pſal. 9.17.Ps 9:17Alſo, the wicked ſhall turne into hell, and all nations that forget God. Lykewiſe: If the Lord had not holpen me, I had almoſt dwelt in hell, Pſal. 94.17Ps 94:17or in ſilēce. Alſo: our bones lye ſcattered at the graues mouth. Pſal. 141.7Ps 141:7Item, He hath ſmitten my lyfe downe to the earth: Pſal. 143.3.Ps 143:3he hath layd me in the darknes, as they that hauehave bene dead, long agoe. It is alſo written in S. Luke,Luke. 16.23.Luke 16:23 ſpeaking of the wicked rich man: And lifting vp his eyes when he was in hell in tormentes. &c. Lykewiſe in S: Mathew:Math. 11.25.Matt 11:25 And thou Capernaum, which art lifted vp into heauen, thou ſhalt be brought downe to hell. In all theſe places, by this word Hell, the place is not ſo greatly vnderſtoode of, p. 80as the ſtate of thoſe, whome God hath condemned, and adiudged to baniſhment.

And that is the confeſſion which we make in our Creede, That Ieſus Chriſt deſcended into hell: that is to ſay: That his Father plunged him into all the ſorrowes of death for our ſakes, that he ſuffred all the tormentes of death, and all the afflictions, terrors, and feares thereof, and was in very deede afflicted: although it is ſayd before that he was buried. Contrarywiſe, they that feele the mercy and louing kindenes of the Lord, are ſayd,Pſal. 133.3Ps 133:3 That they lyue, and ſhall lyue. For there the Lord appoynted the lyfe and bleſſing for euer.Pſal. 33.19Ps 33:19 Lykewiſe: To the end he might deliuer their ſoules from death, and to preſerue them in famine. Pſal. 52.5Ps 52:5Alſo, God ſhall plucke thee out of the tabernacle, and roote thee out of the lād of the liuing Lykewiſe:Pſal. 56.13.Ps 56:13 That I mighr wallke before god in the light of the liuing. Pſal. 116.Ps 116Alſo, I will geue thankes vntounto the Lord, in the land of the liuing. But now y^t we may make an end, let vsus content our ſelues with one teſtimony, which ſo naturally deſcribeth both the one, and the other, as that although we ſhould ſay neuer a word, yet layeth it forth our meaning very notably. The wordes are theſe:Pſal. 49.6 7.9.10.14Ps 49:6 Who truſt in their Goods, and boaſt themſelues in the multitude of their riches. Yet a man can by no meanes redeeme his brother: he cannot geue his raunſome to God: although he take neuer ſo great paynes, and liue neuer ſo long. Shall not he ſee the pitt, whē as he ſeeth the wiſe do dy? The fooliſhe and ignoraunt ſhal both peariſh. They are layd into the graue lyke ſheepe: and death deuoureth them. And the righteous ſhall hauehave dominion ouer them in the morning: their Glory alſo ſhall conſume, and the graue ſhall be their houſe. But God ſhall deliuer my ſoule from the power of the graue, when he hath receiued me. The ſomme and effect hereof is this. That they which put their truſt in riches and in the ſtrength of them, in the end doe by, and deſcend p. 81into the graue: For the rich and the poore, the foole and the wiſe, doe all peariſh. But he which truſteth in the Lord, ſhall be deliuered frō the power of hell.

Now I ſay and defend it, that theſe wordes death and hell which they hauehave layd before vsus in the verſes of the pſalmes, aforeſayd, and in the ſong of Ezechiah, can no otherwiſe be taken. And I further ſay and affirme, that this may very well be proued by certaine and ſure Argumentes. For be it that Ieſus Chriſt the ſonne of God, who is the head of all the faythfull, and be it that the Church, which is y^e body of Ieſus Chriſt ſpeaketh in theſe verſes, wilt thou ſhewe miracles vntounto the dead. &c. And lykewiſe, what profite is in my bloud. &c.

That death is to be abhorred, as a deteſtable & feareful thing: & ſhe fleeth it as much as is poſſible, and prayeth that it might not be layd vponupon her. Which thing alſo Ezechiah deſiereth in his ſong. Wherefore then feare they to heare onelyonly the name of death, if they are thus certayne, that God is mercifull and fauorable vntounto them? Is it becauſe they ſhould be no more any thing But they would eſkape out of this world that is full of troubles, full of greuous temptations, and of all diſquietnes, to come vntounto a ſoueraigne and bleſſed reaſt. And becauſe they ſhould be no more any thing, they ſhould feele no more any euill, which is neither prolonged by their death, nor yet ſet forward by their lyfe. Let vsus now turne our ſelues and looke vponupon the examples of the reſt of the Saintes, and ſee if the lyke matter hath fallen ſo out vntounto them. Firſt, when Noah dyed, he bewayled not his eſtate.Gene. 49.Gen 49 Nei- did Abraham once make any ſorrow. Iacob alſo reioyced amidſt his laſt ſithes, in that he looked for the ſauing health of y^e Lord. Iob, wept not. Moyſes hearing his laſt houre to be at hand, was no whit troubled. And for any thing that may be ſeene, they all embraſed death very couragiouſly, and willingly. we alſo very oftē heare theſe aunſweres p. 82of the faythfull, when the Lord called them: Loe, here I am Lord. And therefore it cannot be choſen, but that there was ſome other thing, which enforced Ieſus Chriſt and his faythfull to make ſuch complayntes. Neither muſt me ſtand in doubt that when Ieſus Chriſt offred himſelfe, to ſuffer puniſhmēt for vsus, but that he fought agaynſt y^e power of the Deuill, agaynſt all the tormentes of hell, and the ſorrowes of death: all which thinges ſhould hauehave bene ouercome in our fleſhe, that they might hauehave loſt y^t right, which they had in vsus.

Seing then it is ſo, that in this conflict he ſatiſfied the rigour, and ſeueritie of the Iuſtice of God, and fought agaynſt hell, death, and the Deuill, he beſought his Father that he would not forſake him in the middeſt of ſo great diſtreſſes, nor deliuer him into the power of death, crauing none other thing at his Fathers hand, but that our weakenes, which he bare in his body, might be deliuered from the power of the Deuill, and death. And this is the fayth, whereupon we muſt now ſtay our ſelues. that y^e puniſhmēt of ſinne cōmitted in our fleſhe, which was to be payd in the ſelfe ſame fleſhe, for the ſatiffying of the righteouſnes of God, hath bene diſcharged and payd in y^e fleſhe of Ieſus Chriſt which was ours. And therefore Chriſt neuer fledd the death but this horrible feeling of the ſeueritie of God, which required that he ſhould be chaſtiſed with death, for the ſauing of vsus. Wilt thou know from what affection and minde this voyce came? I know not which way better to expreſſe it, but euen by another ſpeach comming from himſelfe, when as he ſayd, My God my God, why haſt thou forſaken me? He calleth then theſe dead, and buryed, and thoſe that were carryed into the land of forgetfulnes, the forſaken people of God. After this manner, the ſaints who were taught by y^e ſpirite of God, vſed not theſe ſpeaches, to dryue death away, & to thruſt God back that called them: but to the end they might p. 83…ſchew the Iudgement, wrath, and ſeuerity of God, by which they felt Gods chaſtiſement w^t death. And becauſe they ſhall not thinke that I make this of mine owne head, I aſke this queſtion, to witt, whether a …aythfull man calleth a ſimple and naturall death, the wrath, and terror of God? I thinke our ſleapers are not ſo ſhameles, as to dare to affirme this. And yet y^e Prophet thus interpreteth this death in theſe places:Pſal. 88.16Ps 88:16 Thine indignations goe ouer me, and thy feare hath troubled me. He addeth beſides, many other thinges, which apperteyne to the wrath of God. Another place alſo there is which ſayth: For his anger laſteth but a while, Pſal. 30.5Ps 30:5but in his fauour is lyfe. But I exhort the Readers to run vntounto the booke: To the end they might hauehave a farre ſurer beliefe, of theſe two whole pſalmes and of the ſong of Ezechiah. For by this meane they ſhall not be deceaued: and I eftſoones ſhall get credite with thoſe parties, who reade them with a good and ſound Iudgement. And therefore thus I conclude, tha… death in theſe places, is to feel the wrath, and horrible Iudgement of God, and to be feare… and troubled with the feeling thereof. Euen ſo Ezechiah ſeing that he muſt leaue y^e Realme, t… be put out for a ſpoile to the enemies, and that he leaft no children, of whome might deſcen… the hope of the Gentiles, his ſoule was troubled with theſ… thinges, which were ſignes and tokens of Gods anger and puniſhment, and no ſignes of the feare of death: For in deede h… afterward dyed, without deſiering to be deliuered from death. To be ſhort, I confeſſe tha… death of it ſelfe is euill, becauſe it is the curſe and puniſhment for ſinne: For on the one ſide, i… is of it ſelfe, full of feare and deſolation, and on the other ſide, it driueth thoſe, who feele that God ſendeth it them, in his anger, for their puniſhment, eue… to the very laſt caſt of deſperation. And there is but one ſeaſoning which is able to mittigate or eaſe this ſo great ſharpnes of death, and that is to p. 58know in the middeſt of the anguiſhes thereof, that God is fauorable, and a mercifull Father, and hath Chriſt for his guide and companion. Now, as many as are not thus ſeaſoned, death is to them confuſion, and euerlaſting deſtruction. Wherefore it is impoſſible for them to prayſe God in death.

And as for this verſe: The dead prayſe thee not. &c. Is a concluſion of the prayſes of the people, geuing thankes vntounto God, becauſe he defended them from daunger by his mighty power. This is then the meaning, If the Lord had ſuffered vsus to be ouercome, and that we had fallen vnderunder the power of ouer enemies: They would then hauehave lifted themſelues vp agaynſt his Maieſtie, and gloryed in them ſelues, that they had ouercome the God of Iſraell. But now, after the Lord had ſuppreſſed and abated their pride, and after that he had deliuered vsus from the cruelty of our enemies, through a mighty hand and an outſtretched arme, the Gentiles could not ſay, where is now their God? who ſhewed himſelfe in very deede to be the liuing God. Neither can his mercy come euer in queſtiō, which he ſo notably hath manifeſted. And here, they whome God hath forſaken, and whoſe power and louing kindenes, they hauehave not felt, are called dead. As if he had forſaken his people through the crueltie and vnmercifulnes of the wicked. This ſaying is fully confirmed by the prayer that is ſet downe in the booke of the prophet Baruck. There it is ſayd: O Lord open thine eyes, Baruck. 2.17.18.and behold, for the dead that are in the graues, and whoſe ſoules are out of their bodies, geue vntounto the Lord, neither prayſe, nor righteouſnes: But the ſoule that is vexed with the greatnes of ſinne, and he that goeth crookedly, and weake, and the eyes that fayle, and the hongry ſoule, wil geue thee praiſe and righteouſnes, O Lord. In this place without doubt, a man may very well ſee, that vnderunder the name of the dead, are comprehended all theſe, which are afflicted and throwne downe by p. 59the hand of God, and fallen into deſtruction: and that a ſorrowfull, rent, and torne ſoule is ſuch a one, as being voyde of her owne power, and not ſtaying it ſelfe vponupon her owne confidence, runneth vntounto the Lord, calleth vponupon him, and looketh for helpe at his handes. If any man would take all theſe thinges,, as it were by the diſcribing of a perſon, he may ſoone hauehave an eaſy order to come to the manifeſt laying of them opē, becauſe that in perſons the deed is taken: and when we heare this ſaying of the dead, in this ſence, is meant, death. For the Lord winneth no commendatiō for his mercy, & goodnes, when as he afflicteth, puniſheth, and deſtroyeth, (although the puniſhmentes be iuſt.) But euen then createth he a people vntounto himſelfe, to ſing and celebrate the prayſe of his goodnes, when he deliuereth thoſe who are afflicted, caſt downe, and fallen into deſpayre, and lifteth them agayne into hope. But becauſe theſe ſleapers might not wrangle and ſay, that we runne into crooked figures, I aūſwere that theſe thinges may alſo be taken without any figure.

In the ſecond place, I hauehave ſayd, y^t there might be a naughty and falſe concluſion of theſe places, that the ſayntes after they are dead are no body, and doe no longer prayſe the Lord. But I ſay agayne, that they rather prayſe him, which is, they tell fourth, and declare the benefites of God vntounto others, who doe prayſe him. And theſe wordes doe not onelyonly beare this ſence, but doe alſo requier it. For to declare and tell fourth, and that the father geueth his children knowledge, is not to conceiue the glory of God in ſpirite and vnderſtanding, but to worſhip him with the mouth, to the end that others might heare. But if they would here diſturbe me of my purpoſe and talke, and ſay that it is lawfull for them to doe the ſame, if they be in heauē with God (as we beleue) to this I aunſwere, that to be in heauē and to lyue with God, is not to talke one with another, and one to heare another, but onelyonly to p. 60take pleaſure in God, to feele his good will, and to reaſt in him. And therefore if they hauehave any other reuelatiōs els where let them looke well vntounto them. For, as for my ſelfe, I will neuer goe about to ſeeke after ſuch crooked queſtions, which ſerue more to ſtyrre vp debate and ſtrife, then to ſet fourth Religion, and the feare of God.

Neither doth that ſaying which is written in the booke of Eccleſiaſticus tēd to this end: That the ſoules of the dead doe peariſh: But when he exhorteth that we, in good time, and as occaſion ſerueth, might geue thankes vntounto God, he ſoone after teacheth, that after death, there is no more tyme to prayſe him: That is to ſay, that there is no place left for repentaunce. Now, if there be any emongeſt them that doe yet murmure and are not contented, ſaying, this toucheth vsus nothing at all, that deſtruction it ſelfe muſt come vntounto children: I aunſwere for the faythfull,Pſal. 118.17. Pſal. 84 4.Ps 118:17Ps 84:4 that they ſhall not dye, but lyue, and ſhall ſet fourth the workes of the Lord. They that dwell in the houſe of the Lord, Pſal. 146.2.Ps 146:2will prayſe him for euer.

The ſixte place which they alledge out of the pſalmes is this: I will prayſe the Lord during my lyfe, and as long as I hauehave any being, I will ſing pſalmes vntounto my God. And thus they reaſon: If a man muſt prayſe the Lord ſo long as he lyueth, and hath any being, he will not prayſe him after death, and whē he hath no being. And becauſe, as I thinke, that they ſpeake this meryly and in the way of ieſting, euen ſo will I alſo for their ſakes ſpeake ſome thing by the way of myrth.

When Eneas, as it is writtē in Virgile, promiſed vntounto his hoſteſſe to acknowledge that humanitie, and curteſy which he had receiued at her handes, as long as he thought of her, meant he hereby, that he would ſometymes forget her: when as he ſayd, So long as my ſoule ſhall ſtyrre in my body: did he thinke by this, that he would acknowledge the good turne after death, in theſe fabulous fieldes.

p. 61God forbidd that we ſhould ſuffer this wrong to be done vntounto this place of ſcripture, leaſt ſoone after we ſuffer our ſelues to be ouercome of that curſed heretique Heluidius. And this I ſpeake in good earneſt. And to the end they ſhould not finde fault with vsus, that we hauehave not done as much as them ſelues, I will yeald them fiue tymes as good a reckoning hereof.Pſal. 30.12.Ps 30:12 Firſt where it is ſayd: I will geue thankes vntounto thee O Lord my God for euer and euer. Pſal. 34.1Ps 34:1Lykewiſe I will alway geue thankes vntounto the Lord, his prayſe ſhall continually be in my mouth: Alſo,Pſal. 52.9.Ps 52:9 I will alway prayſe thee, becauſe thou haſt done this. Lykewiſe, O my God, my king, Pſal. 145.1.Ps 145:1I will extoll thee, and bleſſe thy name for euer and euer. Pſal. 61.8.Ps 61:8Alſo So will I alwayes ſing prayſe vntounto thy name for euer. And euen very now they ſee, that Dauid who was ſo much their friend, fighteth here ſharpely agaynſt them. And therefore let vsus make no compt of theſe Argumēts which are built vponupon the poynt of a nedle, or vponupon ſo weake a foundation.

The Seuenth place which they alledge is this:Pſal. 39.13Ps 39:13 Stay thine anger from me, that I may recouer my ſtrength, before I goe hēce, and be no more. And therewith they ioyne that which is ſayd in Iobe:Iob. 10. ver. 1.21.22.Job 10:1Job 10:21Job 10:22 Let me a little complayne my ſorrow and griefe, before I goe hence and ſhall not returne, euen into the land of darknes and ſhadow of death, into a land I ſay, darke, as darkenes it ſelfe, and into the ſhadow of death; where is none order, but the light is there as darkenes.

All this geare ſerueth them to no purpoſe. For theſe are words full of heate, and of a troubled conſcience, in trueth expreſſing, and liuely repreſenting as in a Table, the affection of thoſe who being touched to the quick, with the fearefull Iudgement of God, are no longer able to beare his hand.

And therefore theſe men pray that if they deſerue that God ſhould forſake them, yet, that they might at the leaſt in ſome ſmall meaſure, and that at the laſt caſt, gaſpe for lyfe before p. 62the Iudgement of God, wherewith they are ſhaken and terrified. And we ought not to maruell, although the faythfull ſeruauntes of God are driuen to this poynt. For it is ſayde:1. Sam. 2.61 Sam 2:6 That it is the Lord that killeth, and maketh aliue, bringeth downe to the graue, and rayſeth vp. And this ſaying: not to be, ſignifieth, to be ſeperated from God.

For if in this caſe, there is no man that hath his being, but he that is, they that are not in him hauehave no true being, becauſe they are for euer confounded, and caſt out from before his face. Moreouer, I ſee not how we ſhould be ſo greatly offēded with this manner of ſpeach, if it be ſimply ſayd of the dead, that they are not, ſo that this ſaying be referred to men. For with men, they are not, although before God, they are. And ſo to conclude in a worde, not to hauehave any being, is not to be ſeene any more. According to that which is ſayd in Ieremy:Iere. 31.Jer 31 A voyce was heard in Rhama, a mourning and bitter weeping, Rachell weeping for her children, refuſed to be comforted for her children, becauſe they were not.

Let vsus now come to that which remaineth out of the ſtory of Iob.Iob. 3.11.12.13.14.15.16.17.18.19.Job 3:11Job 3:12Job 3:13Job 3:14Job 3:15Job 3:16Job 3:17Job 3:18Job 3:19 For we hauehave herebefore handled ſomething, touching the ſame matter as it came in queſtion. The firſt is, Why dyed I not in the byrth? or why dyed I not ſo ſoone as I came out of my mothers wombe? why did the knees preuent me: and why did I ſucke the breaſtes? For ſo ſhould I now hauehave lyen and bene quiet, I ſhould hauehave ſleapt then and bene at reaſt, with the kinges and Counſellers of the earth, which hauehave builded themſelues deſolate places: or with the Princes that had Gold, and hauehave filled their houſes with ſiluer, or why was I not hid as an vntimely byrth, or as Infants which hauehave not ſeene the light?

The wicked hauehave there ceaſed frō their tyranny, and there, they that labored valiauntly, are at reaſt. The priſoners reaſt together, & heare not the voyce of the oppreſſor. There are ſmall and great, and the ſeruaunt is free from his Maiſter. p. 63But what & if I bring againſt them the fourtenth Chapiter of Iſaiah?Iſaiah. 14.10.Isa 14:10 Where he bringeth in the dead comming out of the graues, and going before the king of Babilon: where he alſo maketh mention of their talke, ſaying, Behold thou art brought lowe, euen as we are. &c.

For I hauehave as good a coulor by that place to reaſon, that the dead hauehave wit and vnderſtanding, as they hauehave to gather by the wordes of Iobe, that the dead hauehave vtterly loſt their whole vnderſtanding.

But I leaue vntounto them thoſe tryfling and toyiſh inuentions. Now it will be no hard matter, to make playne the place which they alledge, without we would deuiſe mazes of our owne mindes. For Iob being preſſed with maruelous affliction, and almoſt fainting vnderunder that burden, had none other regard, but vntounto his preſent miſeries: and did not onelyonly thinke them to be the greateſt that mought be, but thought alſo that there could not well be any moe ſuch.

He no whit feared death, but deſiered it, becauſe it bringeth with it a common condition vntounto all: maketh an end of the rule of kinges, & of the oppreſſion of ſeruauntes: and laſtly, it is y^e end of all thinges, wherevnto eueryevery man reſigneth the eſtate which he had in this world. For, by this meane he truſteth to ſee y^e end of his miſery. And yet by the way, he looked not what manner of lyfe it was that they there leadd, neither yet what he ſhould doe, or yet ſuffer, But onelyonly deſiered moſt earneſtly the chaunge of the preſent ſtate: as they commonly are wonted to doe, that are tormented with the vehement feeling of ſorrow. For if when we feele the great and extreame heates of Sommer, we iudge winter to be temperate and milde: and contrarywiſe, when we are nipped, and pinched with ſharpe and cold weather, we altogether wiſhe for Sommer: what ſhall he doe in reſpect, who feeleth the mighty hand of God agaynſt him?

And therefore let vsus not maruell, p. 64although this be not enough to perſwade our gallāts. For they gather together fragments, and curtalled ſentences for their defence, and neuer conſider of the ſomme and effect of the whole matter. But I truſt they who with a ſingle eye hauehave peruſed the whole ſtory, will allow my reaſon.

The ſecond is this:Iob. 7.7.8.9.Job 7:7Job 7:8Job 7:9 Remember that my lyfe is but a winde, and that mine eye ſhall not returne to ſee pleaſure. The eye that hath ſeene me ſhall ſee me no more: Thine eyes are vponupon me, and I ſhall be no longer. As the cloude vaniſheth and goeth away, … he that goeth downe to the graue, ſhall come vp no more. By theſe words Iob bewayleth his miſery before y^e preſence of God, and enlargeth it, as one who had no hope before his eyes to ſee the iſſue of his griefe.

For his griefes were before him, which perſued him euen to his graue. And therfore it came in his minde, that after his miſerable lyfe, he could looke for none other, but for as miſerable a death. For whoſoeuer feeleth the hand of God agaynſt him, can not otherwiſe thinke.

So that in amplyfying his griefe, it moueth compaſſion, and maketh him ſelfe miſerable before God. Now I ſee not what other thing is to be demaunded in this place beſides this, except it be that there is no reſurrection to be looked for. Which thing at this tyme I minde not to diſcuſſe.

Iob. 16.17Job 16:17The thyrd is this, The graue ſhall be my houſe: Alſo, All my thinges ſhall goe downe into the bottome of the pitt. All this is true. For there remaineth none other thing for him whome God fauoureth not (as Iob then thought of himſelfe) but the graue, the deepe pit, and death. And therefore, after he had long diſcourſed of all his miſeries, he ſayth that the end of them is cō fuſion.

And this is the end and iſſue of all thoſe whome God ſcourgeth with his hand. For in his wrath, is death, and in his louing kindenes and mercy,Eccleſiaſt. 37.24. is lyfe. The booke of Eccleſiaſticus hath very wel declared this, p. 65whenas it is ſayd: The lyfe of man ſtandeth in the number of dayes: but the dayes of Iſraell are innumerable. But becauſe this Aucthor is of no ſound aucthoritie, we will heare leaue him, and heare the prophet teaching this very notably, ſaying:Pſal. 102.23.24.25.26.27.28.Ps 102:23Ps 102:24Ps 102:25Ps 102:26Ps 102:27Ps 102:28 He abated my ſtrength in the way, and ſhortned my dayes: And I ſayd, O my God, take me not away in the middeſt of my dayes: thy yeares enduer from generation to generation. Thou haſt a foretyme layd the foundations of the earth, and the heauens are the worke of thy handes. They ſhall peariſhe but thou ſhalt enduer: euen they all ſhall waxe olde lyke a garment: as a veſture ſhalt thou chaunge them.

Hitherto hath he declared, how frayle and brittle our ſtate is: although in deede, nothing vnderunder heauen is ſtedfaſt and ſuer: ſeing they all corrupt and come to naught. And anon after it followeth: But thou art the ſame, and thy yeares ſhall not fayle. The children of thy ſeruauntes ſhall continue, and their ſeede ſhall ſtand faſt in thy ſight. Herein we may very well ſee, how he ioyneth the ſaluation of the faythfull with the eternitie of God.

And therefore ſo often as they ſet before vsus Iob as afflicted by the hand of God, and almoſt fallen into deſpayre, they ſpeake nothing of hell and death: and I tell them that when God is angry, we can looke for none other iſſue: and that it commeth of his free mercy, when we are taken out of deathes chapps.

Iob. 34.14.15.Job 34:14Job 34:15The fourth is this: If he ſet his hart vponupon man, and gather vntounto him ſelfe his ſpirite and his breath, all fleſhe ſhall peariſh together, and man ſhall returne into duſt. If they take theſe words for iudgement, as if it were ſayd, that by the wrath of God, mā is caſt downe, ouerthrowne, confounded and vtterly brought to naught, I will graunt them more then they demaund. Or els if they meane that the ſpirite, to wit, the ſoule, returneth to God, after death: and that the breath, to wit, the mouing power, or liuely motion departeth from man, I will not gayneſay p. 66it. But if their controuerſie be, that the ſoule peariſheth, I am tooth and nayle agaynſt thē. Although in the Hebrew it is ſomewhat otherwiſe. But being contented that I hauehave put by, their wranglings, I will heare leaue.

They caſt alſo other dartes, but they are blunt and hurt not, & therefore are not to be greatly feared. For they alledge certayn places, which ſerue to no purpoſe, & out of ſuch bookes whoſe Aucthoritie is vncertaine: As out of the fourth booke of Eſdras, and out of the ſecond booke of the Macabies. And yet for all this, we will none otherwiſe aūſwere, but as we hauehave heretofore ſpoken of the reſurrection. Although that in all theſe things they openly ſhew their impudē cy and ſhameleſnes, ſeing they are ſo bould as to take Eſdras for them ſelues, who maketh altogether on our ſide.

Neither are they aſhamed to bring fourth the bookes of the Machabies for the defence of their cauſe: Where Ieremy after his death prayed the Lord for y^e people that fought: where prayers are appoynted for the dead, to the end that by them, their ſinnes might be forgeuen.

It may be, that they hauehave other Arguments, but as yet I know them not: For in very deede, I hauehave not altogether ſeene all their gloſes and drowſy dreames. And, for any thing I know, I hauehave leaft out nothing, which may cauſe the vnlearneder ſort, to chaunge or wauer. But I agayne deſier all thoſe which ſhall reade this, to remember that the Anabaptiſts (whome it is enough that I hauehave ſo named, for the declaration of all kindes of horrible wickednes) are the Aucthors of this iolly doctrine. For we are of very right to ſuſpect, whatſoeuer cōmeth out of ſuch a filthy Iakes, & beaſtly Shopp, which hath deuiſed, and dayly deuiſeth ſo many monſtrous thinges.

1. Timo. 1.17.

VntoUnto the king euerlaſting, immortall, inuiſible, vntounto God onelyonly wiſe, be honor and Glory for euer and euer.

FINIS.