thou hast geuen me Let vs then hold this fayth which is grounded vpon all the prophecies vpon the trueth of the Gospell and vpon Iesus Christ himselfe to witt that the spirite is the Image of God vnto whose lykenes it hath strength and vnderstanding and is euerlasting and so long as it is in the body it sheweth the powers and when it is deliuered out of this prison it goeth from thence vnto God the feeling of whome in the meane while it enioyeth whiles it resteth in the hope of the blessed resurrection and this reast is to it a paradise But as for the spirite of the reprobate whiles it looketh for the terrible iudgement vpon it selfe it is tormented with this looking for which the Apostle therefore hath called fearefull And to make any father search is to plunge it selfe ouer head eares in the bottomles depth of the secrets of God considering that it is ynough to learne that which the holy ghost who as a a very good Schoolemaister is contented to teach it who sayth thus harken vnto me and thy soule shall lyue How wisely is this spokē in respect of the vayne arrogancy of these men The soules of the iust are in the handes of God and the torment of death shall not touch them They seeme to the eyes of the foolishe to be dead but they are in peace c. This is the end of our wisedome which as it is sober and subiect vnto God euen so also knoweth it very well that they which labor to goe beyond it doe fall full lowe Let vs now pull of those cloutes and ragges wherein they haue swadled vp these drowsy and sleapy soules and mingle and lickour the Poppy which they haue made them to soupe to lull them a sleepe They carry about with them certein places of scripture which as they thinke doe fauoure this sleape and soone after as if this sleapines were clearely proued they thunder them agaynst those which forthwith will not yelde vnto their error First of all they sett downe that God hath placed none other soule in man but such as is common to all other beastes For the scripture attributeth to al equaly a liuing soule as when it is sayd Gene. 1. God created the great whales euery liuing soule also there wet Gene. 7. of all flesh which had any lyfe in it by couples into the Arke of Noah And such other lyke places And although the holy scriptures had neuer made mention hereof yet are we clearely admonished by S. Paule that this liuing soule differeth nothing frō this present lyfe whereby the body receiueth strength and force Se what he sayth That which is sowē in corruptiō 1. Cor. 15.42.43.44.45 shall ryse agayne in incorruption that which is sowen in weakenes shall ryse agayne in strength That which is sowne in a fleshely body shall rise againe a spiritual body for as it is written The first man Adā was made a lyuing soule and the last Adam a quickening spirite Now I confesse in deede that the liuing soule is not onely attributed vnto beasts alone be cause they also liue For their lyfe is another manner of lyfe thē the lyfe of men The soule that liueth in man maketh him to haue sence wisedome reason and vnderstanding and the soule that liueth in beastes geueth them onely mouing and feeling Seing then it is so that there is reason vnderstanding and will in the soule of man which vertues are not tyed to the body it is no maruell if it subsist without a body and pearisheth not lyke the soule of the beastes whose soules haue nothing but a bodely feeling For which cause Paule was not ashamed with the heathen Poet to call vs the generation of God Wherefore then let them now as they list communicate vnto a lyuing soule with man Actes 17.28.29 seing that as touching the body beastes lyfe is all one to men and beastes yet can they not hereupon make vnto thēselues a degree to confound the soule of man with the beasts neither yet must they thrust that saying of S. Paule vpon vs which is rather with vs then against vs. The first man Adam was made a liuing soule and the last Adam a quickening spirite For this aunswere was obiected to them which could not be perswaded of the resurrection For looke vpon the obiection which they made how shall the dead ryse agayne In what body shall they come The holy Apostle to meete with this obiection frameth his Argument thus If we learne by experience that the seede which lyueth groweth and bringeth fruite was first dead why thē may not the body which was dead ryse agayne as well as the seede And if the bare and dry corne bring forth greater plenty of fruite after it is dead and that by a wonderfull power which God hath put into it Why then may not the body by the selfe same heauenly power be raysed vp agayne in a farre better maner then wherein it dyed And to the end thou mightest not still maruell how is it possible that mā should lyue without he were fashioned into a liuing soule Notwithstāding although this soule moueth and vpholdeth the waite of the body for a tyme yet maketh it not Immortall or inccorruptible And whiles also that it putteth forth her strength yet is she not able as of her selfe to doe it without the helpe of drinke meate and sleape which are tokens of corruption neither maketh it the body to abide in a firme constant condition but that it is enclyned assoone to one thing as to another But when the sonne of God shall take vs with himselfe into glory Tertullian so sayth and S. August also in his 3. Epist to Fortunatus it shall not be onely a body with a soule or quickened with a soule but a spirituall body such a one as our minde cānot conceiue nor our toung expresse We see then that we shall be none other thing in the generall resurrection but yet much otherwise if by your leaue I may so say And these thinges are spoken of the body wherunto the soule administreth life vnder the elements of this world But when the figure of this world shall passe away the participation of the glory of God shall lift it vp aboue nature Hereby we see what the true and naturall sence of the Apostle is And S. Augustine seeing himselfe deceiued euen as these men now are in the exposition of this text acknowledged afterward his fault corrected it amōgest his retractatiōs a great deale more manifestly in other places Chap. And here I thinke it good to set downe some part of his wordes It is very true sayth he that the soule liueth either in a carnal or spirituall body and yet notwithstanding it liueth not nor is not quickened vntil such time as it hath cast off the corruption But in the spirituall body when it is made a quickening spirite perfectly cleauing vnto the Lord it
one dyeth so dyeth the other For they haue all one breath and there is no excellency of man aboue the beast For all is vanity All goe vnto 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 the 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 vnto the state conditiō of beastes And lyke as beastes haue nothing remayning after death no more doth man reserue any thing vnto 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 with 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 the 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 that it wil not vnderstād any thing that is sure or manifest be it that it stādeth 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 vs of that which surpasseth the capacitie and measure of mans vnderstanding to witt Gene. 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 loue or hatred of God towardes men but all thinges are in an vncertayntie because that all thinges fall out a lyke vnto 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 vnto 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 vnto the faythfull you shall be oppressed in the world but in me you shall haue consolation And they trusting vpon this saying doe not onely reast themselues in a constant minde vpon whatsoeuer shall come vnto them but doe also glory in their troubles confessing with Iob That although he would slay vs 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 euery 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 vnder the sunne that there is one condition vnto 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 haue 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 onely 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 vpon 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 vs conclude with Salamon that mans reason is not able to comprehend all these thinges So that if we would haue any certaynty thereof Let vs runne vnto 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 vnto 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 and 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 euery 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 euery where beareth thereof witnes for thus it is said Mat. 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 vnto the other It is likewise sayd Math. 13. The sonne of man shall send forth his Angels which shall gather all offences out of his kingdome and they whiche haue 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 Also 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 vnto them on the left hand Depart from me ye curssed into euerlasting fire which is prepared for the
admonished or at the least yet in the end become wise And let vs wholy depend vpon the mouth of God and still looke vnto his word neither let vs add or entermeddle any thing of our owne to or with his wisedome to the end our Leauen marre not the whole lumpe and make the salt that is in vs vnsauery But let vs shew our selues to be such obedient subiects to our God as he would haue vs be to witt humble simple and playne not cleauing to our owne wisdome very zealous to learn yet let vs know nothing or be willing to learne any thing saue onely that which he shall teach vs And besides let vs flee whatsoeuer is straunge and not conteined in his law as a deadly poyson I will meete also with those kinde of men who would faine finde fault with my meaning and say that I rayse vp terrible styrres and controuersies about a matter of nothing decyding these quarrels with cruell dissentions For I am sure there are great store of these people who will not stick thus to deale with me And therefore I aunswere them thus That seing the word of God is of set purpose obstinately assayled that the least iotte thereof is by no meanes to be abidden to be dryuen to the wall and this is not a matter of nothing or of so light regard to see the light of God thus furiously put out through Satans obscuritie and darkenes Moreouer this cause is of farre greater waight then many take it to be But by the way he that cannot away to see the errors and foolishe opinions of others is not therefor as they enterpret it by and by to be sayd that he opinatiuely disagreeth euen to the effusion of bloud For I reproue nothing els but the foolish curiositie of such as striue about these questions which are nothing els in very deede but a tormenting and vexing of the minde Neuertheles after they had reuiued this dounghill opinion it was meete their rashnes should be reproued to the end they should not preuaile agaynst the trueth Now I knew not whether I was able to doe it or no yet my will was very good whatsoeuer goodnes is in it I haue also with good will deliuered it Wherefore if there are any others that can better deale in it Let them in Gods name bestow their trauell to the common benefite of their poore Brethren Basile 1536. OF THE IMMORTALITIE OF THE SOVLE †What the state and lyfe of soules is after this present lyfe AS I will bestow no great paine and coste finely and curiously to handle this disputation Euen so lykewise wil I take such a good order as that the readers may simply and playnely vnderstand what my entent and purpose is And surely whatsoeuer he do that will take vpon him to dispute vpon any matter although in very deede it greatly aâ—â—â—…eth that the thing which is to be dealt withall be very substantially vnderstode of him that shall write thereof and so many festly and easely deliuered vnto the Render to the end that the first man passe not his boundes and made farre from the matter or that the other straye and erre not in the selfe same fielde of the disputation without keeping any sure and certayne course yet notwithstanding this in all coÌ„trouersies ought most chiefely and diligently to be obserued considering that the care which here I haue is not onely to instruct but I haue also to deale with such an aduersary who out of all doubt as it is the coÌ„mon dispositioÌ„ of most men will in no wise but agaynst his will yelde himselfe vanquished neyther yet will he graunt himselfe ouercome so loÌ„g as he may haue any thing wherwith wranglingly quarrellingly and shiftingly pleasantly to make sport and feede his owne humor And therfore the best way to shut him cleane vp that he be not able to escape is this to haue the principall poynt of the controuersie so clearely manifested and opened as that he may be brought hand to hand to the Combate as it were euen at the first chop The controuersy then which now we haue in hand is of the soule of man which some in deed doe grauÌ„t to be somewhat But yet they thinke that after a man is dead that the soule sleapeth vntill the day of Iudgement at which tyme it shall awake out of sleape without either memory vnderstanding and feeling whatsoeuer Others there are which graunt nothing lesse then that it is a substaunce but say that it is onely a power of lyfe which is ledd by the mouing of the pulses or of Lunges lytes and because it caÌ„not be without a body therefore they faine that it dyeth and pearisheth together with the body vntill such tyme as the whole man be raysed vp agayne Howbeit we say and maintayne the soule to be a substaunce and that it liueth in very deede after the body is dead hauing sence and vnderstaÌ„ding both which we are very able to proue by euident testimonies of the scriptures Let vs leaue all mans wisedome which imagineth very many thinges of the soule and yet vnderstaÌ„deth neyther rightly nor yet truely thereof Let vs also leaue the Philosophers who as they are wonted almost to disagree in all thinges hauing neither measure nor end in their controuersies so lykewise stryue they one agaynst another herein in somuch that we shall hardly finde two of theÌ„ to agree together of whatsoeuer opinioÌ„ a man would be satisfied and resolued And as touching the powers of the soule Plato in very many places hath notably treated but aboue all the rest Aristotle hath most cunnigly disputed thereon Howbeit if a man would know of theÌ„ and of the whole companye of those wise men what the soule is and whence it hath her beginning he shall but lose his labor albeit in very deede they haue a more pure and sound opinion hereof then these Roysters which boast them selues to be the disciples of Iesus Christ But before we goe any further they must cutt of all occasion of stryuing about these wordes which we indiffereÌ„tly call the spirite the soule and whereupon at this tyme standeth our question at which they may if they will snatch and catch for we do oftentymes speake of them distinctly as of sondry thinges And it is an vsuall thing in the scripture to take these wordes diuersly wherein many are deceiued For they regarding not the diuersitie of the significatioÌ„s snatch at that which first commeth in their braine and defend it obstinately Oftentymes they haue read this word soule for the lyfe and this opinion they haue that it ought to be alwayes so taken and doe bitterly vpholde it But if a man obiect this saying of Dauid vnto them Psal 49.19 Their soule shall be blessed in lyfe Will they interpret it That lyfe is blessed in lyfe Also if a man alleadge vnto theÌ„ that place of Samuell By thy lyfe 2. Sam. 11.11 and by the lyfe of thy
soule Wil they they say that there is nothing meant by these words we know then that this word Soule is oftentimes taken for lyfe as in these places Psal 119 Nun. My soule is in my handes Also Wherefore teare I my fleshe with my teeth and carry my Soule in my handes Iob. 13.14 Likewise Math. 6.25 Is not the soule farre more precious then meate Also Thou foole Luke 12.20 this night shall thy Soule be taken from thee and such other like which these Soule murderers haue euer in their mouthes And yet for all that they haue nothing wheron greatly to brag For they must consider that this word Soule is taken there by the figure Metanomia for the lyfe for somuch as the Soule is the cause of the lyfe and that the lyfe is vpholden by the Soule and this figure euen yoūg boyes doe learne emongest their rudimentes in the Schoole But who would not maruell to see the foolish arrogancye of these roysters who are fully perswaded of some great matter in thēselues and would haue others make great accompt of them yet they must be taught their figures and formes of speaking We also know by an other lyke reason as it were that the soule is taken for the will and desier because it keepeth the seate of the will desier 1 Sam. 18.1 And in this sence it is sayd That the Soule of Ionathan was fast knit to the Soule of Dauid Gene. 34.6 and that Sichem his Soule longed sore for Dina Iacob his daughter Acts. 4.32 Saint Luke also sayth And the multitude which beleued were of one hart and of one soule Moreouer who seeth not that there is great strength in these Hebrew phrases Psal 115. 104. Luk. 1. My soule blesse thou the Lord my soule doth magnify the Lord say vnto my soule I am thy sauing health For by these is somewhat more expressed thē if it had bene simply spoken without addition As blesse the Lord I magnify the Lord say vnto me I am thy health Sometymes it is simply taken for a man that hath a Soule Gene. 19. As When it is sayd that threescore and sixtene Soules went downe with Iacob into Egipt Ezech. 18.4 Leuit. 20.6 2.6 Lykewise The soule which hath sinned shall dye Also The Soule which shall goe after Coniurers and Southsayers shall dye the death c. Many tymes it is taken for the breath which geueth breath vnto man wherein resteth the liuely motion of the body As I take these places 2. Sam. 2. Heauines and sorrow haue taken hold on me Acts. 20. although my whole soule remayneth in me Also his Soule is in him And agayne That the soule of the Childe returned into his body Moreouer 1. King 17.22 the scripture vseth this maner of speaking that the soule doth depart whereas we commonly say he yeldeth vp the ghost As when it is sayd of Rachell Gene. 35.18 And at the departing of the soule for Rachell dyed she called the name of the child Benom We know also that this word spirite emongest the Latines is called breath winde which we may likewise see by the word that the Grecians vse We know that it is taken in the prophesie of Isaiah for a vayne and tryfling thing Isaiah 26.18 We haue bene with childe sayth he and suffered payne as if we had brought forth winde And many tymes it is taken for that which the spirite of God regenerateth in vs. For when Saint Paule sayth Galat. 5.17 That the spirite lusteth cōtrary to the fleshe he meaneth not that the Soule sighteth agaynst the fleshe or reasō against Lust but that the Soule it selfe in somuch as it is gouerned by the spirite of God fighteth agaynst it selfe because as yet she is voyd of the spirite of God and geuen ouer to her owne lustes Moreouer we know that whē these two words the Soule and the Spirite are ioyned together that by the Soule is ment the will and by the Spirite the vnderstāding Isaiah 26.9 For thus sayth Isaiah My soule hath longed for thee all the night and I will seeke thee early in the morning with my Spirite which is within me 1. Thes 3.13 And thus doth Saint Paule vnderstand it When he beseecheth the Thessalonians to haue their whole Spirite Soule and body kept blamelesse in the cōming of our Lord Iesus Christ For he meaneth to haue all their thoughts and willes sound and not to geue ouer their members as instrumentes of iniquitye to sinne Heb. 4.12 And that which the Apostle wryteth to the Hebrewes must be taken in the same sence That the word of God is quick and mighty in operation and sharper then any two edged sword which entreth through euen vnto the deuiding asonder of the Soule and spirite of the ioynts and the marow discerneth the thoughtes and intentes of the hart Neuerthelesse some there are which in this last place had rather vnderstand by the spirite this being wherein doe consist reason and will and which we are now disputing of and by the Soule the vitall motion and the senses which the Philosophers call Superiors and Inferiors But seing that both the one and the other doe signify in many places an Immortall essence which causeth the lyfe of man let them not take any occasiō to striue about the words but let them take the thing as it is by what name soeuer it be called and meant And presently we will shew how true the same is Now we will beginne at the first creation of man wherein we shall right well perceiue what maner of one he was made from the beginning The holy history telleth vs what the determinatiō and councell of God was before he created man in making him after his owne Image and lykenes These words cā no way be meant of the body wherein although a wonderfull worke of the Lord God appeareth aboue all the rest of the bodyes which he created yet we se not any Image of God to shine in him Gene. 1.26 For what is he which thus sayth Let vs make man after our owne Image and lykenes It is euen God himselfe who is a spirite who cannot be represented by any bodyly shape For lyke as a bodyly image which representeth vnto vs the face of a man ought liuely to set before vs all his lyneaments and proportions that by the coūterfaiting or engrauing we might conceiue whatsoeuer might be sene in him which the same representeth Euen so this Image of God must through the same lykenes set before our senses a certaine vnderstanding of the knowledge of God And I right well know what a number of them prattle saying that the Image of God is lykened vnto the rule and gouernemēt which is geuen vnto man ouer the lyuing creatures because that therein man is somewhat lyke vnto God who hath dominion ouer all things Into the which error Chrisostome him selfe fell
heere any thing whereat to iangle that Iesus Christ commēded his soule vnto his Father S. Stephen his vnto Iesus Christ to be preserued vntill the day of the resurrectiō Iohn 19.30 but these wordes haue a nother meaning with them and specially the wordes of S. Stephen S. Iohn also sayeth moreouer of Iesus Christ that whē he bowed downe his head he yelded vp the ghost Which wordes must not be referred to the breath 1. Pet. 3 1◠or to the mouing of the Lunges S. Peter lykewise manifestly declareth no lesse the soules to be and to lyue after death when he sayth That Christ preached to the spirites that were in prison and not onely vnto the spirites of the faithfull remission vnto saluation but also vnto the spirites of the wicked vtter destruction For thus doe I enterprete this place which hath so greatly troubled many mens witts and I hope so to perswade all good and godly men For when he had spoken of the humilitie of the crosse of of Christ and he had shewed that all the faythfull ought to fashion themselues to be lyke vnto him that they might not despayre he forthwith speaketh of the resurrectiō that they might vnderstand know the very end of all tribulations For he sayth that Iesus Christ was not ouercome of death but hauing ouercome it shewed himselfe triumphant Which thing he declareth by these wordes whē he sayth that Iesus Christ was in very deed dead in the fleshe but yet quickened in the spirite And so also meaneth S. Paule when he wryteth that he suffred in the humilitye of the fleshe but was raysed vp agayne by the power of the spirite Now to the end the faythfull might vnderstand that the selfe same power belongeth vnto them he goeth on farther and sayth that Iesus Christ hath bestowed this power vpon others and not onely on the quicke but also vpon the dead and besides not onely vpon his seruauntes but also vpon the faythles and despisers of his grace Moreouer let vs vnderstand that this is a maymed kinde of speach and wanteth one of his two braunches of which sort are many examples in the scriptures and chiefely when many sentences are gathered together vnder one conclusion as here is done Neither yet let any man thinke it straunge that the holy Fathers are shut vp in pryson who looked for the redēption that should be obtained by the sonne of God For because they beheld a farre of the light as it were vnder a cloude or shadowe as they doe which behold some shimmering of the day euen in the twy light and perceiue the comming of the day before the dawning nor as yet had not the blessing of God reuealed vnto them wherein they might repose themselues he calleth their hope a pryson or dungeon The meaning then of the Apostle is this That Iesus Christ preached in spirit vnto the spirites which were in pryson to witt that the power of the redemption obteyned by Iesus Christ appeared and was manifested vnto the soules of the dead Here wanteth the other braunch which belongeth vnto the faythfull who haue knowen tasted of this fruite and setteth out the other braūch of the faythles who haue receiued vnto themselues this message vnto their destruction For they did see that there was but one redemption from the which they were shut out and therefore what thing could they els looke for but vtter desperation I see already how these men murmur grudge that I haue deuised this glose of mine owne hedd and that they are not boūd vnto any such lawes Well I will not tye them to my lawes but I will onely aske them this questiō are not the soules which are shut vp in pryson 1. Pet. 4.6 soules It is most manyfest which hath bin set downe by the same Apostle For this cause also was the Gospell preached vnto the dead to the end they might be iudged as other men in the fleshe but yet that they should lyue with God in the spirite We see that the fleshe is deliuered to death and the spirite to be kept in life For seing there is a relation betwene death and lyfe it is euydent that the one dyeth Eccle. 12.7 and the other lyueth We learne this same also of Salomō who describing the death of man Eccle. 1.27 maketh a diuision of the soule farre from the body when as he sayth vntill the dust returneth into the earth frō whence it came and the spirite returneth vnto God who gaue it I know very well that this Argument troubleth them not much because they say that lyfe returneth vnto God who is the fountayne of lyfe and so by that meanes it is no more any thing But the words themselues crye mainely out that there is great wrong offred them so that it shall not be needefull to confute this iolly subtilty which is neither worthy the reading nor yet the hearing This then is their meaning that the soules returne vnto their fountayne of lyfe in a dreame And there is a saying in Esdrars aunswerable vnto this I would not bring in this Author before them but that I know they make it their Buckler Let them now harken what their Esdras sayth 4. Esd 7.32 The earth shall restore those which sleape in her those also which dwell with her in silence and their secret places shall deliuer those soules which are committed vnto thē By the secret places they meane the prouidence of God and by the soules the thoughtes This is their iolly glose that the booke of this present lyfe might offer vp the thoughtes before the face of God And thus a man may very well see that no other reason maketh them thus to say but that they haue no better to say for themselues as if so be it were a shame for them to be silent Now if it were lawfull for a man to wrest and tosse the Scriptures after this maner it were an easy matter to turne all thinges vpsyde downe Although I haue many other things to bring in agaynst them yet will I bring forth nothing here of mine owne considering that the Author himselfe may defend himselfe from slaunder 4 Esd 43. For it was sayd a litle before haue not the soules of the righteous called for these things in their secret places how long lyue we thus in hope whē shall the fruite of the Ayer of our reward come what soules are they which thus call and hope They must digg here another mine if they entend to escape Luke 16.22.23 Let vs now come to the story of the Rich man and of Lazarus The one of which after he had passed many griefes and calamities of this mortall lyfe was in the end caryed into the bosome of Abraham and the other fell into euerlasting tormēt and payne The one is tormented and the other comforted There is a great bottomlesse deapth betwene the ioyes of the one and the greuous torments of the
you will also perfite the same vntill the comming of the day of Iesus Christ Now these men doe not onely intermeddle with the worke of God for a tyme but also dash it cleane out And they whiche before went from faith to fayth from vertue to vertue and enioyed the taste of blessednes whē as they bestowed themselues in the remembring of God these do robbe them of fayth vertue and of all remembraunce of God and place them in their beddes as sleapheddes and altogether drenched in drowsines For how enterpret they this their going on Doe they thinke the soules go forward in perfection whenas they grow fat with sleepe that they might be offered fayre and fat before the face of God whenas he shall sit in iudgement Surely if they had but one grayne of wisedome they would not thus grossely Iumble of the soule But looke how farre the heauen is distant frō the earth so farre seperate they the heauēly soule from the earthly body Phil. 23. When S. Paule then desireth to be losed from the body to be with Christ do they thinke it to be likely that he meant to sleape and for none other cause desired to be with Christ But this was namely his desire because he was fully assured that he had another mansiō a house not made with mans hande whenas the earthly house and Tabernacle of his habitation should be destroyed Is not this to a very good purpose Is not this then to bee with Christ Mat. 22.32 Mar. 12.27 whenas we geue ouer our own life Do they not tremble at the voyce of the Lord who calling himselfe the God of Abraham Isaac and Iacob aunswereth forthwith that he is the God of the liuing and not of the dead And therefore he is none of their god neither yet are they his people But they say that these thinges shall then onely come in very deede to passe whenas the dead shall at the last day be raysed agayne to life considering that these are the wordes haue you not read that which hath bene written of the resurrection of the dead But yet haue they not wound themselues out by thys meane For when Christ had to do with the Saduces who denyed not onely the resurrection but also the immortality of the soules he confuteth these two errors with this onely saying For if God be the God of the liuing and not of the dead and Abraham Isaac and Iacob were out of the worlde when God spake vnto Moyses saying that he was their God it must needes follow that they liued another life For they must needes be ouer whom God maketh himself God Luke 20. Whereupon S. Luke addeth For al things liue vnto him not meaning that all thinges liue by the presence of God but by his power This thē remaineth That Abraham Isaac and Iacob do liue Rom. 14.8 Hereunto agreeth that saying of S. Paule whether we liue or dye we dye vnto the Lord we are the Lordes whether we liue or dye For therfore died Christ and rose agayne that he might be Lord ouer the quicke and the dead Can we set vpp any thing more fyrmelye whereon to settle and establishe our fayth then to heare that the sonne of God is Lord ouer the dead For he cānot be Lord but ouer some that are seying that there must be some subiectes where there is a gouernement We see also the soules of the Martirs whiche are in heauen yelde a testimony herof before God and his Angels Apoc. 6.10 who cry with a loud voyce vnder the Aultar howe long Lord will it be before thou take vengeance vpon the inhabitants of the earth for our bloud vnto whom were geuen white garmentes and was sayd vnto them that they should rest yet a little while longer vntill suche time as their fellowe seruauntes and their brethren which should be slaine as they were were accomplished The soules of the dead do crye and white garmentes are geuen vnto them Now I besech you you sleapie drounkē spirites how expound you these white garments be they cushions or pillowes forsooth for thē to sleape vpon You here see right well that white garments are vnfitt to sleape in Then must you needes graunt that the soules which are so apparrelled doe wake If then this be true it is out of all doubt that the white garmentes doe signify the beginning of glory which God of bountifull liberalitie geueth vnto Martyrs vntill the comming of the great day of Iudgement Daniel 7.9 Math. 17.2 Math. 18.3 Mar. 16.5 Actes 1.10 Actes 10.30 Luke 15.22 For this is no new nor straunge thing in the scriptures that a white garment signifieth glory pleasure and ioy For the Lord appeared in a white garmēt to Daniell The Lord Iesus appeared in this apparell vpon the moūt Thebor The Angell appeared in a white garment vnto the women at the sepulcher of Iesus Christ In this maner appeared the Angells vnto the disciples looking vp into heauen after the ascention of our Lord. In such forme appeared the Angell vnto Cornelius And the rich robe that was brought vnto the sonne after that he had consumed all his substaunce when he returned vnto his Father was a token of gladnes Moreouer if the soules of the dead cry out with a loude voyce thē sleape they not Whē beginne they then to be saped with this sleape Neither will this obiection serue them that the bloud of Abell cryed for reuenge I confesse in deede that this is a common manner of speach to witt that the deede it selfe speaketh that the shedding of bloud cryeth for reuenge And it is without all doubt that in this place the affection of the Martyrs is represented by the cry because their desier herein is expressed without any figure and their request also is herein set forth when as they say How long O Lord will it be Apo. 20.6 before thou be auenged c. Wherefore S. Iohn in his booke maketh mētiō of two resurrectiōs as also of two deaths The first is of the soule before Iudgement The second by which the body shall be raysed vp agayne to glory For thus he sayth Blessed are they which haue parte in the first resurrection in them the second death hath no place And therefore this is a terrible thing vnto you to you I say which will not acknowledge this first resurrection which is the onely opē way to enter into the blessed glory This also is a mightye strong weapon agaynst them euen the aunswere which was made vnto the theefe calling for mercy For thus he prayed Remember me O Lord when thou commest into thy kingdome Luke 23.42.43 And this aunswere he had This day shalt thou be with me in paradise He which is euery where promiseth to be good to the theefe and promiseth him heauen For he hath delight and pleasure sufficient who taketh pleasure in the Lord. Neither putteth he him of to many yeares but euen the very same
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
1581. Your Lorships most humble and duetifull to be commaunded in the Lord Iesus Christ Thomas Stocker ⧠The Preface of Iohn Calvin to a very friend of his ALthough in deede it is very true that certen godly honest men were a great while sithence earnestly in hand with me to write somewhat for the confuting and repressing of the foolishe and confused opinion of some who at this day goe about to mainteine the sleape and death of the soules yet could they not hitherto winne me to yelde vnto their petitions and requestes because it is cleane contrary to my nature to thrust my selfe in to deale with matters of controuersie and debate And surely I had at that tyme great reason to excuse me partely because I thought that in short time this fond opinion would finde no companions and therefore be soone forgotten or els that a few Cockbrayned and lightheadded fellowes would onely keepe it in hugger mugger and partely also because I had no lyking to deale agaynst such aduersaries with whose power weapons and Ambushes I was no whit acquainted For as yet I had neuer hard any speach of them saue onely a confused kinde of buzzing of a thing so that if I should haue had to doe with such as were not yet entred into the open playnes I must needes haue played the part of one beating the bush as we say on the blinde side Neuertheles in the end it grewe afterward to another manner of matter then I thought it would haue done For these Ianglers were so busy and carefull to maintayne and encrease their faction as that they had already drawne into their error I know not how many thowsands of people And in deed to say truly so far as I cā se this mischiefe waxeth worse worse For at the first beginning there were but a few that made a confused kinde of prattle of the sleaping of the soules and therewith they would neuer let it be vnderstoode what they meant by this sleape Now sithence that tyme haue stept out these boucherly soule-sleaers who at the first blow cut their throates and yet thankes be to God doe them no hurt at all Notwithstanding I verely thinke that the error of the first sort is not to be borne withall and besides that this second kinde of them is liuely to be repressed For neither of both sortes haue any foundatiō either of reason or yet of Iudgement Howbeit it is no easy matter to perswade others thus except Mauger their beards as we commonly say I openly refute these babling Gallauntes and so discouer their leasings which can no way be perceiued but by their wrytings Now as I heare say they heare and there let flye I know not in what short sceduls and pamfletts their leasings and dolteries vnto which I could neuer as yet once come to the sight of thē Onely I haue receiued frō a friēd of mine certen aduertisements which he by aduenture met withall and set them downe in wryting as they came to his hands or as he could here and there get them And although one of my excuses is as it were halfe taken from me by reason of these aduertisementes yet remaineth the other halfe still to my selfe But forsomuch as they drawe vnto their error great store of people by reason of their troublesome speaches and mighty prattle wherewith they so greatly deale as if they had caused printed bookes to haue bene spread all the world ouer I know not how I can be guiltles of treason agaynst the trueth of God if in so great a necessitie I holde my peace and dissemble the matter And truely because I hope my trauell wil be very profitable euen to the most simple and ignoraunt who may set themselues occupied about this matter and Argument I will not be a feard to render vnto all honest and godly men a reason of my fayth And yet it may be that it is not so well furnished with all kindes of defence able at full to geue the attempt to the enemy neither yet so strongly bulwarked as to keepe them from approching thereto neuertheles I hope not altogether vnarmed and defenceles Howbeit if the importunitie of these dreame sowers would haue geuen me some more leasure I would with all myne hart haue entred into this combate which can no way bring with it so great gayne as payne considering especially because I thinke that the exhortation of the Apostle might if it were at any tyme needefull be sufficient in this behalfe to witt that we should be of discreete Iudgement And although these men will not suffer vs to vse the discretion which we gladly desier yet will I haue as great regard as I can modestly to dispute of the matter Neuerthelesse I would if it had so pleased the Lord our God that some other meane might haue bene found for the soddayne cutting of of this mischiefe which too too much encreaseth least it eate in farther and farther lyke a Cancker Although this be not the first tyme onely of the beginning thereof For we reade that the Arabians were the first Aucthors of this error who sayd that the soule dyed together with the body and that they should both of them rise agayne at the Iudgement day And within a while after Iohn Byshop of Rome defended the same which the Sorbonistes of Paris made him recant Now when this error had long tyme after that bene repressed the Anabaptistes beganne lately to reuiue the same and blow abroad certein sparkes thereof which sparkling farre and wide in the end fell out into hoat fiery flames which I beseech the Lord God to quench euen at the first day with this gladsome raine which he especially reserueth for his Church Now then by the assistaunce of God his holy spirite I entend to dispute hereof without bitternes of minde without tying my selfe to any man particularly and also without desier to scoffe and slaunder so that no man shall be able in trueth to complayne that I haue hurt him or yet by any meanes possible once offended him Though we may in deede at this day see some men very hoatly geuen to reprehend sting and finde fault whome if a man should touch but with the typp of the finger would by and by cry out and say that we breake the vnitie and quietnes of the Church and vtterly violate charitie and Brotherly loue But to these men this is mine aunswere in the first place That we acknowledge no vnitie but such as is founded in and vpon Christ neither yet allow we of any other charitie then of that whereof he is the bond So that the principall poynt and beginning to preserue charitie is this that our fayth remaine holy and sound emongest vs. And ouer and besides this I say that this disputation may very well be decyded with out any breach of charitie if they bring with them such eares as I determine to bring a tongue And as for you right worthy Syr there are many causes
to induce me to dedicate this my labor vnto you But the chiefest is this Because emongest these troubles of vaine opinions by which a coÌ„pany of fantasticall braynes disturbe the quiet of the Church I se you most wisely and soberly abide stedfast and sound Orleans 1534. †Iohn Caluin to all faythfull Readers greeting AS I perused this disputation I perceiued vpon the very point of the handling of the controuersie certen bitter and sharpe kinde of wordes which possibly may grieue and offend some delicate and fine eares But because I know that many good and godly men haue suffred some part of this sleape of the soules to enter and possesse their harts either by too too much lightnes of beliefe or els for want of knowledge of the scriptures which was in deede the cause why they were not vpon the soddaine throughly armed to withstand the same I would not haue them offended nor yet take so much occasion as they mought to be displeased with me because they fall not obstinately and malitiously herein And therefore I minde here purposely to geue warning vnto all such to the end they should not construe any thing that I haue sayd to be spoken as it were to put them in any heate But let them vnderstand thus much That so often as I boldly and freely speake that I direct my speach to that wicked and obstinate generation of Anabaptistes from whose springhead as I haue already sayd this poysonfull water runâ—eth and therefore doe I not so roughly deale with them as they deserue For I am determined so to behaue my selfe towardes them as that if they shall heareafter spurne agaynst me they spall finde me a constant defender of the trueth and although I be not all the greatest clearke yet dare I â—houldly by the grace of almighty God promise this that I will be found inuincible Neither haue I but in modest sort vttered my choller agaynst them for to say truely I still cease from outragious and spightfull wordes and haue almost in euery place so tempered my stile or vaine of wryting as that it is rather an apt order of teaching then a forcible drawing yet is it for all that such as may draw those which â—il not wilfully be caryed away For in deed my intent is to bring them back agayne into the right way rather then to moue and prouoke them to anger Wherefore I exhort and beseech all the Readers hereof in the name of God the Father and of his sonne Iesus Christ our Lord to bring with them to the reading of this Treatise a perfect and sound iudgement and also a right and pure hart as a seate ready prepared for the manifest receiuing of the trueth I know well enough what fauour the thing may haue for the pleasing of some mens eares Howbeit we are thus to thinke that there is but one onely voyce of lyfe and that in deede proceedeth from the mouth of the Lord. Wherfore our eares out of all doubt ought to harken vnto that voyce so often as there ariseth any question of the doctrine of saluation and not to listen to any other whatsoeuer Now the word of God is no new or straunge thing but such as hath bin from the beginning is now and shall be for euer And therefore they are very grossely deceiued who finde fault with the newnes of the word of God being now after long oppression or buriall through peruerse vsage and negligence brought to light and on their side in my opinion they offend as greatly who lyke Reedes suffer themselues to be caryed away with euery winde yea and more then that to be shaken and bowed with the least blast that may be Is this to learne Iesus Christ when as we will geue eare vnto all kindes of doctrine how true soeuer they be without the warrant of God his word For if we receiue the doctrine as from a mortall man shall not leasings also as easely preuaile and take place with vs And what bringeth man with himselfe but onely vanitie Now this is not to follow the example of those who after they haue once receiued the word of God deepely sound and search the scriptures to know whether it be so or no. This is then a good example if we would fellow it But we receiue the word I know not how negligently and coldly or rather contemptuously so that if we haue learned but three wordes of it we forthwith swell with an opinioÌ„ of wisedome and yet neuer burst thinking our selues by and by to be Princes and great rich men And vpon this imagination we shall finde a mighty number cry mainely out and keepe a great coyle agaynst the ignoraunce of all ages and yet themselues as ignoraunt as they agaynst whome they so proudely cry out But what shall a man say or doe to this geare They would be taken forsooth for Christians and so in deede are called because they haue had a lick at the wikes of the lips of some of the principal poynts or Articles of coÌ„moÌ„ places And forsomuch as they thinke it a great shame to be ignorauÌ„t in any thing they will shamelesly aunswere to euery matter as if they were all oracles which come out of their mouthes Wherefore from thence doe spring so many schismes errors and opinions such a number of offences and hardnes of our beliefe so that by this occasion the Infidels prostitute them and blaspheme the name and word of God And in the end which is the very ground worke of all mischiefe whenas they obstinately continue the maintenaunce of any thing which hath lightly passed their mouthes they fourthwith runne to defeÌ„d their error by the holy scriptures O good mercyfull God when they are once growen to this poynt what is it that they will not turne vpside downe what is it that they will not depraue or corrupt to make it yeld yea forcibly wring and wrest it to their mindes and purposes And therefore the Poet sayd very well that fury causeth contention and debate Is this I beseech you the way to learne to turne ouer the leaues of the scriptures to serue our fond appetits and be subiect to our mindes Was there euer a foolisher thing then this was there euer greater folly O most pernicious pestilence O dronklieu darnell the most certayne and sure enemy to mankinde which meaneth to ouergrowe and choake the good and true seede But yet let vs be abashed to see that so many sectes should come from those which first professed the Gospell receiued the word out of the dark Truely this threat greatly troubleth me where it is sayd The kingdome of God shall be taken from you and geuen to another nation that shall bring fourth the fruites thereof And here I meane to end my complaynt because my booke would be ouer great if I should make such a declamation as appertayneth to the froward dealing of these dayes Wherfore my brethren let vs after so many examples be