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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17654	An excellent treatise of the immortalytie of the soule By which is proued, that the soules, after their departure out of the bodies, are avvake and doe lyue, contrary to that erronious opinion of certen ignorant persons, who thinke them to lye asleape vntill the day of iudgement. Set fourth by M. Iohn Caluin, and englished from the French by T. Stocker.; Psychopannychia. English.	Calvin, Jean, 1509-1564.; Stocker, Thomas, fl. 1569-1592.	1581 (1581)	STC 4409; ESTC S118888	80,056	216

An excellent treatise of the Immortalytie of the soule by which is proued that the soules after their departure out of the bodies are awake and doe lyue contrary to that erronious opinion of certen ignorant persons who thinke them to lye a sleape vntill the day of Iudgement * ⁎ * Set fourth by M. Iohn Caluin and englished from the French by T. Stocker AT LONDON Printed by Iohn Daye dwelling ouer Aldersgate An. Do. 1581. Cum Priuilegio Regiae Maiestatis ¶ To the right honorable Phillip Earle of Arundell Baron Matrauers and Clune The God of all glory and consolation graunt ●ncrease of all heauenly and spiritual giftes ●owardes the aduauncing of his glory and maintenaunce of his Church together encrease in true honor of right nobilitie here in this lyfe and in the end perfect blisse and felicitie in his heauenly kingdome through Iesus Christ our Lord. BEing now about a yeare passed Right honorable in cōpany with a godly Gentleman my good friend w●o entring into some speach with me concerning the loosenes and dissolutenes of this age in the end after long dispute and reasoning betwene vs ●e concluded and verely thought that a ●reat part euen of such as beare the name of Christians doth suppose the soules of men to be mortall and thereupon wished me to take the paynes to translate into English this pamflet of M. Iohn Calvin trea●●ng of the IMMORTALITIE OF THE SOVLE which he bele●…ed to be most necessary to be vnderstood of the greater number of our Countreymen whereupon after I had perused it and throughly considered thereof his iudgement seemed to me to be both good and sound For at the tyme that Maister Caluin wrote this booke it should seeme by his preface ensuing that there were many greuously infected with this monstrous opinion That the Soules of men dyed together with the bodies Which soule and hellish error I feare hath possessed and poysoned at this day the hartes and mindes of a great number here at home within this land not onely of the godlesse and ignoraunter company but euen of too too many of some of those which make a great and glorious glittering outward shew of being fauourers o● the glorious Gospell of our Sauiour and redeemer Christ Iesus as by their monstrous pride detestable Ambition miserable couetousnes cruell extortions filthy gluttonies cankred malices and most beastly vncleanes now reigning manifestly appeareth Wherefore seing this pamflet was a● that tyme necessary to be published for the confuting of all such Atheistes Epicures and belly Gods as then lyued I thinke i● in my poore opinion that this present mos● necessary and needefull But here me thinketh I heare some men say that it is impossible for any in so great light of the Gospell to be of this minde whome I feare I may with griefe of hart iustly aunswere that there are too too many such For if a man throughly looke into the lyues and cōuersation of the multitude yea and that euen of the outward pretended professors of the Gospell for I doe not see how they are to be more fitly termed we shall then finde it to be ouertrue of which detestable hipocrysie the Lord God in the fulnes of tyme will without all doubt be terribly and fearefully aduenged if it be not spedely and earnesty repented of and all peruerse and crooked wayes eftsoones reformed and amended And questionles seing Satan in those dayes so lustely bestyrred him selfe surely he now most terribly roareth and rageth to deface the word of the Lord which as the Apostle witnesseth is the power of Saluation to all those that in trueth beleue it And he in very deede the earnestlyer and busilier trauelleth herein because he perceiueth that his lease is by many yeares neerer at an end then at that tyme it was and therefore goeth about hand ouer head as we commonly say to make hauock of his Lordes enheritaunce as vsually all wicked leasees doe a little before the expiration and full terme of their yeares wherefore right honorable at the godly motion of that my friend I tooke vpon me to english this Treatise for the benefit I trust of all those my Countreymen of this our English nation which shall diligently reade the same And for somuch as I am of necessitie enforced to seeke for ayde of such a Patron as I might assure my selfe to be of some singuler towardnes of perfect wisedome I meane not of such wisdome as worldlinges dreame of but of that true wisedome which is the knowledge and obedience of and to the Maiestie of the word of God whereby this Argument might finde such one as were of power able in knowledge wise in zeale and affection willing and forward to withstand the aduersaries of this pestilent Doctrine in which wisedome cōsisteth the very strēgth of the young men and the right vnderstanding and honor of the aged I haue at this present takē bouldnes to choose your Lordship out from amongest the residue of the Nobilitie of this noble realme of England to addresse this my poore trauell vnto assuring my selfe that you will be most willing to suffer the same to march vnder your ensigne agaynst all the enemies thereof And therefore if the worthynes of the matter herein conteyned and handled by Maister Caluin may so excuse the vnworthynes of my simple stile in the translating hereof as that your honor vouchsafe to accept the one with the other and beare with the one for the other your noble curtesie shall the rather confirme all the true professors of the Gospell in that vndoubed opinion which they haue already conceiued of you by reason of the good beginnings of your godly proceedings already in this behalfe in the ●ewe and open sight of the world manifestly declared and geue thē occasion continually to glorify God for so vertuous and gratious Nobilitie and incessauntly pray vnto his Maiesty for the good encrease long prosperitye of all such and I my selfe also hauing good cause to thinke my trauell most blessedly bestowed will acknowledge my duety alwayes bound vnto your good Lordship for the same And besides there is no doubt but that he which hath begonne this good worke in you will lykewise performe it vntill the day of Iesus Christ so that your perseueraunce therein will afourd you a most firme and sure ground worke for the vpholding and continuing of your noble house in a prosperous and florishing successe without the which perseueraunce vnto the end and in the end there is no acceptation with the Lord of all our doings whatsoeuer For as it is sayd in the 18. of Ezechiell his prophesie and 26. verse When a righteous man continueth not in his righteousnes but turneth away from it and committeth iniquitie he shall euen dye for the same he shal euen dye in his iniquitie which he hath done Thus humbly crauing pardon least I haue troubled your Lordship ouerlong I leaue you to the protection of the most high London the second of Iune

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 shal be saued euery 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 vnto them 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 that he who hath raysed vp Iesus frō the dead 2. Cor. 4.14 shall rayse vs 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 vnto 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 vs 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 onely a rash but also a madde mans part boldely to conclude vpon thinges which man his reason is not able to comprehend of which sort are these straunge obstinate opynatiuers dare they defend sleape which they haue 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 vs handle these places as briefly as we can to the end the simpler sort might not be troubled therwith whēas they heare it sayd that the saluation of the soules is prolōged and put of vnto 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 vnto this great day which shal end our iourney In like case the glory of the elect and the end of theyr last hope doth tend and hath an eye vnto the same day because their blessednes and glory shall then be accomplished For it is agreed hereupon emōgest all men that there is none other perfect blessednes or glory but the onely perfect coniunctiō with God And vnto this end we all bend runne and shew our selues forward and all the scriptures and promises of God send vs thereto For that which God once sayd vnto Abraham by mouth belongeth also vnto vs where he sayth Gene. 12. I am thy verye great reward Seing then this reward is appointed for all those that haue 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 vpon it And thus farre if I be not deceiued doe our aduersaries agree with vs. Moreouer I likewise trust that they will agree with vs 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 vnto 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 vnto the last end of all righteousnes wisedome and glory vpon 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 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 haue seene nor yet vnderstanding hath conceiued Wherfore seing 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 vnto 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 haue 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. For this day is called the kingdome of God because that at that time hee shall in deed put vnder him all contrary powers subdue Sathan with the breath of his mouth and destroy him through the brightnes of his coming 2. Thes 2. But 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 vnto all the world When then we pray to haue 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 the powers of darkenes to hurt thē who haue 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 then 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 vnto the faythfull saluation and vnto the reprobate shame and confusion Howbeit is there any other

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 collection 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 the rest And that saying in the booke called Ecclesiasticus is almost lyke for there it is sayd The number of a mans dayes for the more part is an hundreth yeares and no man hath certaine knowledge of his death As droppes of rayne are vnto 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 vpon 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 onely 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 vnto 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 vs Ireneus in his 3. boke agaynst Marcian and yet would he haue vs 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 we might learne by experience That it proceedeth from his almightines and not from our nature that we haue a firme and euerlasting perseueraunce And thus ye see what the controuersie is which we haue agaynst Dauid whome they make so mighty an Aduersary agaynst vs. 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. and whatsoeuer hath lyfe it commeth from him The fourth place is this My soule is filled with euills Psal 88.3 and 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 haue 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 112.6 By this we see that they are not fallen away from the hand of God neither hath he forgottē them But let vs rather by this manner of speach conceiue the griefe sorrowfull feeling of an affected troubled man that maketh his cōplaynt vnto God declaring that it wēt very narrowly that he had not bene left in destruction with the wicked of whome it is sayd that 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 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 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 What profite is in my bloud when I goe downe into the pit shall the dust geue thankes vnto 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 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 vnto God sauing such as haue 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 vnto men as he sheweth them whiles they are vpon the earth And now let vs consider of these thinges one after another and handle them in order that we may thereby shew the meaning of euery one 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