felynge after death of good nor euyll what shoulde thys narracion of the Lorde be but a fable and as a tale of the boke of Mellusine Therefore thys tergiuersation of the Anabaptistes is a blasphemye which dishonoreth the Lord Iesus as thoughe he had told vs a vayne tale to no purpose Besides this it is a folyshe imaginacion repugnaunte to humayne sence as lyttell chyldren maye perceyue ☞ And thys is the promes whyche was made vnto the poore theife whan he axed mercy on the crosse For the Lord Iesus answered hym This daye shalt thou be wyth me in paradice By thys word paradice we nede not to imagen that he woulde specifye a certayne place but onely the Ioye and felicitie which they haue that liue with him This is plaine that Iesus Christe doeth not sende thys poer synner to the daye of resurrection but doeth assigne him the selfe same daye to liue eternallye in his companye The Anabaptistes to trifel out thys place do alledge that whiche is sayed in a nother place that a thousande yeres are as one day before the Lorde Whiche thinge we graunt vnto them but thys muste we consider that when God speaketh vnto men he frameth hys speache accordynge vnto their capiacitye In suche wyse that you shall neuer finde in the scripture that God hath at any time sayed I wyll thys daye do thys meanynge that he wyll do it a thousande yeres after In suche maner whan Ionas shewed the Niniuites that after fortye dayes their Citye shoulde perishe it hadde bene greate folye for them to haue vnderstanded fortye thousand yeres Lykewyse whan the Lorde sayde that he woulde ryse agayne the thyrde daye we knowe he speake after the common maner of menne But I wyll sease from thys matter for as muche as all men do see howe muche the Anabaptistes haue bene begyled in vsynge of suche euasions They haue yet a nother cauilation To daye doeth signifye the tyme of the newe testamente And to proue thys they abuse thys sentâ—nce whyche is in the Epâ—stell to the Ebrues that Iesus Christe whyche was yester daye is to daye and shal be for euer But they se not that if we shoulde so expound the word thys day the word yester day shoulde signifye the tyme of the olde Testament and so shoulde it folowe that the Lord Iesus dyd begyn to be whych were a great absurdite for as much as we knowe that he is our eternall God and also touchynge his humanitie he is called the Lambe sacrificed from the begynnyng of the worlde Moreouer after theyr sayinge we myghte conclude that they whole sinnes Iesus Christ hath forgeuen ought to enter into heaueÌ„ before the daye of the resurrection For the Apostle speaketh of thre tymes of the whyche the one as I thynke sygnifieth the daye of the olde testamente and the other signifieth the tyme whyche shal be from the renewynge of the worlde Therefore it resteth that thys word to daye must signifye the tyme in whych we be whych is betwen the death of Iesus Christe hys last commyng And that they may the better knowe theyr beastlynes If Iesus Christ had promised heauen vnto the these for the day of IudgemeÌ„t he ought to haue sayd in the worlde to come and not thys daye For that is the scriptures maner of speakynge Who thinketh them not ouercome by thys cleare reason Yet is theyr impudency suche that they brynge yet an other replycation whyche is that heauen is promised vnto the thefe in lyke sorte as deathe was pronouÌ„ced to Adam and Eua in what daye so euer they shoulde eate of the fruyte whyche was forbydden theym Nowe is it certayne that they dyed not the same day but longe time after I answere that in the same instaunce that Adam traunsgressed the commaundement of God he dyed as touchynge the soule For as muche as he was alienate whyche was hys verye lyfe and was made subiecte to bodily death And thus thoughe we shoulde receyue theyr glose yet spyte of theyr teathe shall we haue wonne this much of them that in the selfe same daye the thiefe was deliuered from the misery in whych Adam was fallen by hys offence In summâ— we conclude that euen as deathe beganne to raygne in Adam froÌ„ the daye of hys traunsgression euen so the thyefe the same daye in whyche the promise was made vnto him beganne to be restored into the beatitude of heauen We se that S Paule liued in this hope wheÌ„ he sayed that he desyered to be losed to lyue wyth Christe Fyrst he vseth an apte speach in sayinge that the fayethfull man thorowe deathe is deliuered frome the bandes of hys bodye as in an other place he doeth more clearlye expresse it Further he addeth that his desyre is to be with the Lord Christ wheÌ„ hys soule shall be seperated from the bodye And in dede if it be not thys these wordes whiche he speaketh in an other place can not be true that there is neyther lyfe nor deathe whyche can seperate vs from the â—oue whyche God hath vnto vs. For if we perishe by death or that oure soule lese hyr lyfe howe canne the loue of God consist towardes vs but thys is more playnelye deduced in an other place where he sayeth We knowe that if our earthly house of the tabernacle of our bodye were destroyed we haue a buildynge in heauen by God whych is not made with handes Therefore beynge in thys tabernacle we morne as beyng greaued not that we desyre to be vnclothed but clothed agayne that our mortalitie myght be swallowed vp of lyfe Notwythstandynge we be alwayes of good courage knowinge that whylse we be in our bodyes we be as straungers frome God bycause we walke by fayeth and not by syghte ¶ But we haue thys confidence and desyre to be seperat from the body and to be present wyth God bycause there is made mention there of the daye of iudgemente The Anabaptistes do theyr indeuoure to wrape vp al there that they myght drawe all the wordes of the Apostle vnto that daye But they can not do so muche but that the trueth wyll be yet more stroÌ„ger to maintain it selfe against theyr false accusations For the Apostle doth saye expresly that the fayethfull man departynge frome hys bodye goeth to God from whom he was absent in thys worlde After that he addeth that as well absente as present we do our indeuour to please God bycause we muâ—â—e al come before hys iudgement seate That man is very obstinate and more then hardened agaynste all reason whyche wyll not consente vnto these wordes Nowe is it so that the Anabaptistes in place where saynte Paule sayeth that by death we approche to God do make vs beleue that wee retule and be further of then in thys presente lyfe ☞ That so it is it is wrytten that he whiche beleueth in the sonne of God shall not come into coÌ„demnation but is already gone from death vnto lyfe If lyfe euerlastyng be alreadye
abyde the day of the last redemption ☞ If anye man wyll that thys thynge be declared vnto hym by similitude the time in whyche we dwell in thys mortall bodye is lyke vnto the tyme of warre whan we be vnclothed of oure fleshe the battell seaceth and taketh ende and we haue the victorye But the daye of triumphe shall be whan Iesus Christe shall apere in hys maiestye that we maye raygne eternallye wyth hym But bycause suche similitudes are onelye to make the thynge playne and be not of authoritye we wyll take one out of the scripture which shall not onelye serue to teache but also to proue oure doctrine true We knowe howe saynte Paulle doeth allegoricallye treate the issue of the people of Israell out of Egypte and their passyng thorowe the read sea Folowyng thys let vs vnderstand that in baptyme oure pharao is plunged in the sea that is to saye oure olde man is mortified and we are buried wyth Christe by that meanes made fre from the bondage of syn But from thens we go in to the deserte in whyche we haue oure conuersation durynge thys mortall lyfe For we are poore and indigente but for that the Lorde geueth vnto vs dayelye hys graces as he dyd cause manna to raygne from heauen vnto the people of Israell whan death commyth we do enter in to the lande of promyssion whyche thynge is not done wythout greate difficultye For it is then that we moste suffer the greateste and perilous assautes Nowe after that the chyldren of Israell were entered into the lande of promyssion it was a greate whyle after er Hierusalem were buyldyd and that the Kyngedome of the howse of Dauyd was ordayned after thys maner the fayethfull soules haue immediatelye after deth a certayne reioysyng of the heritage whyche is promysed vnto them but because the glory of Iesus Christ their kynge doeth not yet apere and that the heauenly citye of God is not yet establyshed in her estate they abide vnto the day in which the same shal be ☞ All these thynges are euidente in holye scripture vnto al suche as wyl not be rebelles vnto God and thys doctrine hath not onely good approbation of the scripture but also of the aunciente doctours amongeste whom Tertulian fayth aswel the reward of the good as the ponishmēt of the euyl be in suspence vnto the resurrection Neuertheles in diuers places he affirmeth that the soules of the fayethfull do there whilles lyue in God And therefore in another place he sayeth Wherefore shall we not take the bofome of Abraham for a receptacle of soules for a tyme the which doeth represent vnto vs that there is a double rewarde the one immediatlye after death and the other at the daye of the last iudgemente And Ireneus sayeth Seynge that the Lord Iesus is entred into the shadow of death wher the soules of the dead were and afterwarde rose agayne corporally assended into heauē it is very true that the soules of his disciples for whom he did this thyng shal go after death into an inuisible place whiche is by God ordeyned for them and shall abyde there waytynge in patience the day of the resurrection Then shal they be ioyned to their bodyes to come before the face of the Lorde For no Disciple is aboue hys Master Sayncte Chrisostome vnderstode what goodnes and priuiledge thys is to vs that Abraham and Sayncte Paule be set downe abydynge the perfection of the churche that they maye receyue there rewarde For the father shewed vnto them that he would not geue them there reward vntyl we be come thether to as a father of an how-shoulde woulde saye at anye tyme vnto hys chyldren commynge from their laboure that they shoulde abyde from eatynge vntyll their other brethren were come Thou arte not contented that thou haste not alredy receyued thy rewarde what shall Abell than do whyche hath won thys price long tyme before the and hath not yet hys crowne What shall Noe and the other Patriarches do for they haue taried for vs vnto thys daye and shall yet abyde the other that shall come after They wente before vs in the batayle but they shal not be crowned before vs. For ther is one daye apoynted wherein all the children of God shall be crowned to gether Sayncte Augustyne wryteth that the soules of the Saynctes be in secrete receptacles vntyll they shall receyue the crowne of glorye in the day of iudgement And contrarywyse the soules of the wycked in abydyng there punyshement And in an Epystel whych he wrote to Sayncte Hierom. The soule sayeth he after bodelye death shall haue reste and than after that shal take agayne her bodye that she maye haue glory S Barnard the swetne◠whiche the soules of the sainctes haue at this present is great but it is not yet perfecte for it shal be made perfecte whan thei shal fit on seates as iudges whā thei haue put of ther bodies thei be forth wyth broughte into reste but not into the glorye of the kyngedome And in hys sermon folowynge he prosecuteth styll the same argumente sayinge that there be three estates of the soule The fyrste in the bodye as in a tabernacle The seconde after death as in the porche of the temple The thyrd in heauen wyth hys glorified body Who that woulde knowe more Lette hym read the seconde and thyrd sermon vpon Alhallon day Bryefely thys is the perpetuall doctryne whych hathe alwayes continued in Christes churche wythout any contradiction that as we lyue in God thorowe fayeth whylse we are in thys mortall lyfe Euen so after death we haue Ioye and consolation in knowing more clearlye and seynge as it were at the eye the heauenly beatitude whyche he hathe promised vnto vs the whyche we do contēplate here as it were in a glasse by a darke vnderstandynge Thys blynde opinion of the Anabaptistes touchynge she slepynge of soules was neuer herd of but by a sort of heritikes called Arabiques by Ihō pope of Rome which was not paste an hūdred thirti yeres agone But bycause it is a thynge so contrarye boeth to mans sence and vnto oure christian fayeth thus to caste the soules into a slumber in the tyme when they are more neare to God to haue more perfyte vnderstandynge of hys goodnes al christendome hath had thys fantasy in horror Therefore all they whych wyl yelde theym selues conformable vnto God hys word do abide in that which I haue already shewed by the scripturs and do meditate thys goodly promise that the Iuste shal blossome as the Date tre and shall be multiplied as the Cedar of Libanus that they whyche are planted in the house of the Lord shal blossome and brynge forthe theyr fruite that they shall be fatte and stronge in theyr age Therefore seynge that we knowe that our age is renued in vs thorow the grace of god by miraculous strength let vs not feare whē we se whole nature fayle But rather let vs
syng wyth Dauid My soule blesse thou the Lorde whych fylleth thy mouthe wyth good thynges and maketh the yonge agayne lyke the Egle. And to this we haue the prayer whyche the Lorde Iesus made to hys father for the same purpose sayinge Father I desyre that those whyche thou haste geuen me may be with me to se my glory Nowe as we haue suffitiently proued the true doctrine touchynge the immortalitie of the soules so on the other syde is it necessary to answere to those places whych the Anabaptistes do brynge forthe to grounde theyr errours on Fyrst they aledge that the description whiche the scripture maketh of maÌ„s soule agreeth wyth the same of Beastes as where it is sayd that God hath created the greate whales and euery lyuing soule Also that the beastes entered by couples into the Arke al that had spirit of lyfe And to confyrme this they helpe them selues wyth that whyche saynte Paule sayeth that in thys lyfe man is corruptible mortall and animall But he shal ryse agayne incorruptible immortall and spiritual as it is wrytten that the fyrste man was made in a lyuynge soule I graunt that thys tytle of lyuynge soule is oftentimes attribute to beastes bycause they also do lyue in theyr kynde But there is greate diuersitie betwene them and meÌ„ For in man the soule by whyche he knoweth Iudgeth and hathe discretion is called lyuynge The Soule of beastes hath none other facultie but to gyue mouynge vnto theyr bodyes Therefore it is no maruayle if the soule of man whyche hath reason vnderstanding wil and other powers distinct from the bodye do subsiste beinge separate from the bodye wher as the soules of beastes do perishe for as muche as they haue onelye but corporall sence ☞ For thys cause Sayncte Paule alledgeth the testimonye of Aratus an Heathen Poete whyche sayth that we are the lynage of God to declare the excellencye of our soules Touchyng that saynt Paule putteth difference betwene a liuyng soule and a liuyng spirite is not done to declare that the soule whych we now haue doeth peryshe but onelye to declare howe muche more power ther shal be after the resurrectioÌ„ that is fowete that we shall be lyke vnto the Aungelles of God liuynge wythout meate and dryncke not beynge subiecte to anye mutation or fragilitie ☞ They do yet further alledge the vâ—sion of Ezechyell where the Prophete wrytynge of the resurrection doeth say that God calleth the spirite from the foure wyndes to inspyre lyfe into the deade bones But the solution is easye that Ezechyell after the maner accustomed of the Prophetes vseth an exterioure fygure to signify the foule of manne as in hys fyrste vision speakynge of the spirite of God he calleth hym also wynde Who so woulde vpon that reason that the spirite of God were not an essence were farrre wyde Therfore it is greate folye of these madde menne that they do not obserue thys maner of speache whyche is so commune thorowe out all the whole scripture ☞ Theyr thyrde Argumente is that thoughe the soule were created immortal yet thorowe synne she hathe laste hyr immortalitye as Sayncte Paule doeth saye that the rewarde of synne is death But fyrste I aske whether the deuil haue not receyued the same rewarde And yet is he not so dead but that he alwaies watcheth and buselye seketh whome he maye deuoure Secondely I aske whether thys death take ende or no For if it haue no endeÌ„ wyll they nyl they they muste nedes graunte me that the soules thorow death do not cease to fele the eternal fyre and the wormes that gnaweth theym It appeareth therefore that the soule doeth not so dye but that shee hathe fealynge of hyr euyll Touchyng the body it is sayed that it shal returne to the earth whence it is come there to rote But the deathe of the Soule is to be put from God and to be coÌ„fouÌ„ded wyth the felynge of hys yre as the Apostle declareth sayinge Awake thou that sleapest ryse from deathe and Christe shall illumine the. It is euidente that he speaketh not to the insensible bodye but vnto those whiche beynge buried in synne do beare Death and Hel wyth them Moreouer we haue alreadye shewed that that thynge whyche we haue loste in Adam is restored in Iesus Christe For that thyng whych was shewed before by the prophetes that he shoulde destroy death for euer and that he shoulde swallowe it vp the Apostles haue declared that it is fulfylled He hath destroyed death sayth saint Paule and hath geuen lyfe thorowe the Gospell Agayne if death haue reygned thorowe one mans faulte they whyche haue receyued abundaunce of grace shall raygne in lyfe thorowe Iesus Christe Thys one sentence is sufficieÌ„t to stoppe theyr mouthes For seyng that the deathe whyche is come thorowe Adam is abolished by Christe the whole question lieth in the comparison whych Saynte Paul maketh there Which is that the vertue of Iesus Christe is of greater strengthe to restore theÌ„ was Adams to destroy Whiche thynge in that place he doeth wel declare And folowynge that whych he spake he addeth further after that there is no dampnation to theym whyche are in Christe Iesus whych walke not after the flesh And in dede if deathe shoulde haue dominion ouer the Soules of the fayethfull the grace of God should not haue his raigne which importeth lyfe as he sayth but rather the lawe of god shoulde exercyse hyr power ouer them whyche is contrarye to the whole doctrine of the scripture ¶ They do also abuse theim selues with thys that oftentymes thys worde sleepe is token for death as where it is sayed of saynt Stephan that he fel a slepe in the Lord. Againe Lazarus our frend slepeth Againe sorowe you not for them that sleepe And in dede this manner of speach is more frequeÌ„t in the Hystories of the Byble then anye other I answere that thys slepe appertayneth nothynge vnto the Soule but oughte wholie to be vnderstanded of the body For ther are two speaches whyche do vnderstande in one selfe sence to sleepe wyth hys fathers and to be wyth hys fathers Nowe when it is sayed that a man is put vnto hys fathers it is playne that it is ment of hys Sepulchre I woulde haue no manne beleue thys excepte I can proue my sayinge by good wytnes of the scripturs WheÌ„ Iob sayed Beholde I slepe in duste he ment not that hys soule should slepe ther. So when he sayth in an other place that al men shal slepe in the duste togyther and that the wormes shall couer them it maye not be vnderstande out of the bodyes A lyke meanynge is in these wordes of Dauid wher he sayeth that he was lyke vnto the dead sleapinge in then Sepulchres And Esayas speakyng to Nabuchodonosor sayeth All other kynges haue slepte in theyr glorye and were putte into theyr places but thou arte caste oute of thy Sepulchre ☞ Therefore in a some we se that thys worde sleepe is by similitude applied vnto
the tyraÌ„ny of men that when we shoulde dye euerye one of vs shoulde commende hys soule vnto hym Lykewyse when saynte Peter sayeth that the Lorde Iesus came in hys spirite to the spirites that were in pryson he doeth clearly testifye by hys wordes that the Soules haue sence and vnderstandynge ofter death For otherwyse they shoulde not perceyue the preachynge of Christe whyche as he sayeth dyd preache vnto them I confesse that thys place hath bene taken for a darke place and that it hath bene diuersly expounded but yet wâ—ll I aledge nothing for my purpose whiche is not certayne The Apostle therfore hauynge before spoken howe Christe was humilied and hauynge also shewed howe that all fayethfull men muste be made lyke vnto â–ª hym for consolation he addeth that Iesus Christ was not ouercome by death but that he ouercame death After this to certifie vs that thys vertue of hys resurrection doeth pertayne vnto vs he sayeth that not onelye the lyuynge haue felte it but also the deade and not onely the fayethful but also the vnbeleuyng and rebels It is true that wheÌ„ the matter requireth that we muste distinguyshe we se that he speaketh but of the secoÌ„d kind but that hindereth not but that he speaketh fyâ—ste of all in generall Touchyng that he putteth as wel the soules of the good as of the euyll in pryson that doeth he to signifye the vehemente desyre whyche the fayethfull had for the commyng of Iesus Christ which hild them as it were in anguyshe ¶ Therfore the sence is thys the vertue of Christes redemption hathe appeared vnto the soules of theym that be deade as well to the beleuynge as vnto the vnbeleuyng But when he muste speake in speciall he leaueth the fyrste ☞ Notwythstandynge to the ende that we do not dispute touchynge the sence wheÌ„ there is no nead concernyng the present matter onely I aske thys question of these good people whether the spirites of whom the Apostle doeth speake be lyuynge soules or no Moreouer he addeth an other sentence whiche to yet more cleare that is that the gospel was preached vnto the dead that they shold be condempned in the fleshe as touchynge to men but shoulde lyue to God in the spirite We se that he doeth subiect the bodye onely vnto death reseruyng the soule alyue ☞ The lyke was shewed before by Salomon where in discouerynge mannes death he sayeth He doeth seperate the fault far froÌ„ the bodye vntyll the earth do returne to hyâ— earth wheÌ„ce it was taken and that the soule go to God whyche gaue hyr If they glose and saye that thys worde spirite doeth signifye but lyfe there is not so lyttle a chylde whyche serth not that that is a corruptinge of the texte If there were none other testimonye but thys sentence of Moyses where he sayeth that God is the God of Abraham Isaac and Iacob aboute three hundred yeares after theyr death it shoulde be sufficiente to suche as woulde not be contentious But if there be any opiniatoure whiche wyl agayne say it then wyll the exposition whyche oure Sauiour Iesus Christe maketh vpon these wordes take awaye all doubtes That is that hys father is not the God of the deade but of the lyuyng ¶ I knowe theyr answere is that the dead be called lyuynge bycause of the hope of the resurrection But that is nothynge For seynge that the Patriarckes were deade at that tyme when Moyses spake it foloweth that they lyued in a better lyfe And therefore Saynte Luke addeth that they do all lyue vnto God signifiynge that the Lorde doeth mayntayne hys in lyfe by hys grace and vertue Vnto which agreeth this saying of the Apostle If so be that we liue let vs liue to the lord if we dye let vs dye to the Lorde And whether we lyue or dye we be the Lordes and Iesus Christe is dead and risen agayne that he myghte haue rulle ouer the lyuynge and the deade For thys is sure that Iesus Christ tolde haue no dominioÌ„ ouer vs if we were not therefore if hys empeyre be extendyd vnto the deade it moste nedes be that the fayethfull after death haue an essentiall beinge ☞ And in dede the vision whiche Sainct Iohn rehereseth in the Apocalipse cannot other wyse be true Whiche is that he sawe the soules of the Martiers vnder the heauenlye â—â—iter criyng wyth a loude voyce Lorde howe longe doest thou differ to auenge oure bloude And that God commaunded to geue them white garmentes and commaunded them to haue pacience for a littell whyle vntyll the number of theyr fellowes were fulfylled There is no doubte but that these white garmentes do signifie begynnyng of glorye whiche God doeth geue vnto the martiers whyle thy tarrye for the daye of iudgement For that is no newe thynge in the scripture as whan Daniell sayde that he sawe the Lorde clothed in a longe white robe And Iesus Christe was so in hys transfiguration in the mount of Tabor The Aungel also whiche apered to the women by the sepulcher was clothed in a white robe So were the aungelles whiche appered to the disciples after the ascencion of the Lorde Iesus as much is sayed of the Aungel whiche apered vnto the Cornelius the Cneturien Final lye in the parable of the prodigall sonne it is sayde that whan he was retourned hys father commaunded to brynge hym hys best robe in sygne of Ioye and fastynge We se therefore howe much thys doeth repugne agaynste the erroure of the Anabaptistes whyche in the place of whyte robes woulde geue pyllowes to the soules to make them slepe Moreouer in that it is sayed that the soules crye axynge vengaunce of God it is declared that they slepe not For thys crye cannot be expounded as the crye of Abelles bloud bycause the desire whych the holy soules haue is ther expressed Thys is sufficientelye comfirmed vnto vs by the historye of Lazarus where it is sayed that hys soule was borne by the aungelles of God in to the bosome of Abraham And the soule of the riche man wente in to hell They thynke that they haue a fayre solucion and wel coloured whan they do answere that it is a parable that is to saye an exemple and not a storye But I axe them where they haue sene it in holye scripture that in a simple parable or similitude the proper name of a manne hath bene expressed as it is here And euen thus haue all the doctours of the churche vnderstande that a place as reson woulde But be it that I do graunte vnto them that it is â—â—parable yet must it nedes be that it be taken of the veryte Oure Lorde sayth that the soule of Lazarus was borne by hys aungelles in to the bosome of Abraham and that ther it receyued Ioye coÌ„solacion ☞ On the othersyde he sayeth that the soule of the rich infidle did suffer maruelous tormentes in hell He sayeth that there is a greate distaunce betwene the one and the other If the soulles haue no
be gonne in vs what absurditye is it to saye that in death there is interruption If we be already entred into the kyngdome of God for what cause shoulde we be made go oute agayne by death or at the leste made go backewarde as the sea Crabbes The kyngedome of God is in you sayeth the Lorde Iesus what meaneth thys but that we haue already the rote of lyfe whyche can not be extynguyshed And that is it whiche in an other place he sayeth Thys is the wyll of my father that whosoeuer doeth beleue in the sonne shall not peryshe but hathe euerlastynge lyfe and I wyll rayse hym vp the laste daye ☞ Also who so euer eateth my fleshe and drynketh my bloude hathe euerlastynge lyfe and I wyll rayse hym vp at the laste daye Note thys that he doth promise vnto vs .ii. thynges euerlastynge lyfe and resurrection The Anabaptistes do take the one of these membres leaue the other as if they mighte be deuided He speaketh yet more playnely in an other place sayinge I am the resurrection lyfe he that beleueth in me though he were dead he shall lyue and who so euer lyueth and beleueth in me he shall neuer dye Also who so euer kepeth my word shal neuer se deth I prai you is it possible to speke more playnly thē thys And shuld a christē man desyre more stronger testimonies to settle hys conscience wyth Peraduenture some man wyll obiecte that thys is not true but onelye of faythfull men I graunte that and for my parte it sufficeth me to instructe the chyldrē of God what shall be theyr condition after death Howe be it hereafter wyl I speake of the reprobate But here we se what Iesus Christe doth promise vnto vs if we be his That in the middell of death our spirituall lyfe shall not be interrupted But that more is saint Paul declareth that it is euen then that it begynneth to be in hys moste strength As our outwarde man sayeth he is corrupted so is the inwarde man renued from daye to daye By these wordes he declareth that as thys present lyfe doeth declyne and become corruptible so the lyfe of the soule increaceth and is fortified more and more Therfore it is contrary to this sentence to esteme that the soule is quēched whē the corporal lyfe taketh end I wyll yet deduce this argumente further We must daylye encrease and profite in the Lorde auauncynge oure soules alwayes to approche vnto hym as if we stepped thys daye one pace and to morowe an other Or as if we dyd ascende by steppes Nowe is it sayed for thys presente tyme that we do walke in the bryghtnesse of hys face Also that hys spirite doeth beare vs recorde that we be hys chyldren If it so be that in death we do lese thys bryghtnes and confidence whyche the holy Gost geueth vnto vs howe shall we then aduaunce oure selues Lykewyse Saynte Paule sayeth that thought we haue oure conuersation in thys worlde yet is our habitation in heauen Let vs se if death maye dryue vs out of the kyngedome of God wherein we had oure abydyng before thorowe hope It is true that thys mortall bodye is to vs as a pryson to thruste downe oure soule so lowe as captiue to earthly thynges ☞ Therefore is it mete that when she is gone forth of suche a seruitude into libertye that she be more disposed to contēplate God more familiarly And when she is lyghtened of suche a burthen that she be more chereful to lifte hyr selfe vp vnto God It is therfore to greate a beastelynes to laye theym downe softe as do the Anabaptistes to make them slepe vnto the day of the resurrection Howbeit theyr erroure is yet better conuinced by that the scripture doeth declare touchynge our regeneration For when it pleaseth God to call vs into the participation of hys grace he sayth that he maketh vs newe creatures How is that In that by the vertue of hys worde and of hys spirite he mortifyeth the corruption of oure nature makynge vs to be borne agayne to liue in hys kyngdome Let vs nowe heart what is the operation of the one and the other in vs. Saynt Paule goynge aboute to conforte vs sayeth that though the bodye he deade bycause of synne yet the spirite of the Lorde Iesus dwellinge in vs is lyfe bicause of reghtuousnes I knowe that thys lyfe is neuer perfitte whylse we are in thys world but seyng that the spirit of God is a sparke of lyfe whyche is geuen vnto vs to quicken vs more and more tyll we come vnto perfection it foloweth that oure lyfe can neuer be quenched ☞ As touchynge the worde Saynte Peter speaketh yet more clearlye sayinge that it is a sede of immortalitye yea an incorruptible sede whyche God hathe put into vs to exempte vs from that condition wherein we be by nature whyche is as Esaias sayeth that all fleshe is haye and all the glory of mā is as the floure of the grasse bycause that when the spirite of God doth blowe on mā he is by and by wythered and dryed and falleth wholy downe Nowe after that the Prophete had thus spoken of vs he added by and by the contrarye that the worde of God abideth for euer Saynte Peter doeth aledge thys place and sheweth that thys eternitie of the worde of God is shewed in vs bycause that by the same we are borne agayne hauinge it in our soules for an incorruptible seede the whyche neuer rolleth nor withereth What is it that maye be replyed agaynste thys whyche shall not be thynges apparant and already resolued for we beinge regenerate by the grace of God are broughte into hys kyngedome to lyue in cleauynge to hym wythout ende To resolue thys matter there is nothinge more mete not more certayne then to consider what coniunctiō vnitie we haue with our Sauioure Iesus Fyrste we knowe that in Baptisme we be entexed into hys bodye to be verily hys membres and to fele in vs such an effect of hys vertue as the braunches of a tre do of theyr rote For we are so vnited vnto hym that we are made one self substaūce And we nede not aledge any other probatiō then that whyche he hathe spoken wyth hys owne mouth As I lyue sayeth he so shall you lyue Now we knowe that the lyfe of Iesus Christe is not temporall nor yet by interposition of tyme. Therefore if we lyue as he liueth it foloweth that it muste be wythout ende For it was necessarye that he shoulde dye wyth vs. And thys is it that he spake before He that eateth my flesh drinketh my bloud he dwelleth in me I in hym If Iesus Christ dwel in vs it foloweth that forthwith lyfe dwelleth in vs accordyng to the which he spake before as the father hathe lyfe in hym selfe so hath he geuē vnto his son to haue life in him selfe It is easy to se that the Anabaptistes neuer tasted howe wee be ioyned to oure Lorde
Iesus For the one principle is suffitiente to ouerthrowe their false pernitious opinioÌ„ touchinge this fantastical slepe whyche they do attribute vnto the soules For we se the deductioÌ„ which s Paul hath made to the contrarye where he sayeth that we be already citizyns of heauen beynge set in heauenly places wyth the Lorde Iesus Therefore let vs holde vs fast by that whych Saynte Paule hath sayed that we be dead touchyng the world and that our lyfe is hyd with Christ in God Nowe by thys he signifieth that whiche in an other place he sayeth I lyue no more but Christe lyueth in me Let vs hold I say thys resolution that we hauyng one inseperable coniunction wyth oure Lorde Iesus Christe be partakers of the lyfe whyche is permanent in hym And let vs haue in remeÌ„braunce that he beynge raysed vp dieth no more and that death hath no more power ouer hym not onely touchyng hys person but also touchynge hys membres ¶ It is true that there is thys difference that in hym death is wholly vanquyshed in vs onelye in parte Notwythstandynge so muche is she vanquyshed in vs that she caÌ„ neuer exercyse hyr power And thus while we abyde the accomplyshment of our redeÌ„ption let vs not doubt but that the same beginnynge whyche is in our soules shall continue euer Hitherto haue we proued by sufficieÌ„t testimonies howe the soules beynge seperated from the bodyes do notwythstandynge lyue in God and haue reproued the errour of the Anabaptistes whyche woulde make vs beleue that they do slepe beynge dead wythout anye fealynge Nowe to satisfye the requeste of all men as muche as in vs is there resteth that we do brieflye shewe what we oughte to thynke touchynge the estate and condition where they be And fyrst I protest that I wyl speke therof more soberly then many woulde For I knowe what curiositie there is in manye whyche woulde that a man shoulde describe it vnto them vnto the vttermoste euen vnto the chambers and cabyns where the soules be abydynge the daye of iudgement They whych woulde be fed with suche fables shall be deceyued if they seke theym at me For I had leuer kepe my selfe to the simplicitie of the scripture to shewe that which is expediente to knowe then to wander abrode in the ayre to appeare subtyle Nowe the Lorde forseynge that it was not needful for vs to haue a more ample vnderstandyng of this matter was content to teach vs simplye that when our soules be departed from theyr bodyes they do notwythstandyng lyue in hym abyding the accomplishment of their beatitude and glory in the daye of the iudgment as shall be hereafter shewed Let vs abyde therefore by thys and whatsoeuer declaration we shal make let vs not passe this measure as touchynge thys sentence But to procede more plainely let vs begin at the distinction which is betwene the soules of the fayethfull and the soules of the reproued WheÌ„ the Apostle sayd in the epistle vnto the Hebrues that vnto theÌ„ which had cast of Iesus Christe had wyllingly turned froÌ„ hym after they had knowne the trueth there remayneth nothynge but a lokyng for of terrible Iudgement it is manifest that he speaketh not onely for thys presente lyfe but had a greater respecte vnto the lyfe to come For the wycked do not alwayes in thys worlde conceyue the Iudgement of God to be astonished and to haue horroâ— but when deathe commeth they can not escape but they shal be holden faste wyth thys feare and astonishemente knowynge the vengeaunce whych is ordeyned for them And thys is also testified by Saynte Peter and S Iude where they saye that God hath not spared hys owne Aungels whyche fell from theyr originall but hath caste them into darcke prysons kepyng them shutte vp to preserue them vnto the greate day In declarynge vnto vs the condition of the deuylles they shewe vnto vs lykwyse what is the condition of the wycked For it is one selfe reason Thus we se that the soule of an infidele beynge departed frome the bodye is as a malefactoure whyche hathe alreadye receyued the sentence of condempnation and obydeth the houre that he shoulde be ledde forthe to the gallowes to be put in execution It is true that also durynge thys presente lyfe the wycked are sometyme tormented with manye remorses of theyr conscience and the Iudgemente of God doeth persecute theym but for as muche as they do make theym selues droncke wyth vayne cogitacions as thoughe they myghte flee and escape it they are not altogyther Goddes prysoners but are as vagabondes fleynge the presence of the Iudge After deathe it is not so For God holdeth them as in chaynes in such wyse that they se well what punyshemente is prepared for theÌ„ oute of whyche there is no waye to escape Therefore they be in extreme angwyshe abydynge the execution of theyr iudgment It is not in vs to determine the place wher they be and we nede not to care for it ☞ And on the other syde we maye not Imagyne that the Soules be lyke vnto the bodyes that muste haue a certayne space for a place Lette it suffyce vs to knowe that they be in hell as it is sayed of the wicked riche man that is to saye in tormente and as it were in fyre bycause they fele theim selues caste out frome God and do abyde yet a further reuelation of hys greate wrath ☞ By thys it is easye to conclude what is the estate of the faythfull soules Whylse we be in thys worlde it is true that oure consciences haue ioy and reste in God but bicause they are continuallye agitate wyth dyuersse temptatyons thys reste is vnquyeted wyth many cares ☞ More ouer bycause oure healthe consisteth in hope it is hydde to vs in such wiâ—e that we do not walke in visyon as sayeth Sayncte Paule but after deathe bycause all oure fyghte is ended and that oure enemyes canne assaulte vs no more we are as in a place of greater suretye Moreouer we do no more kepe then as we do nowe that is to say aboue against hope but we do abide the felicity which we do fele se in part It is certaine that after this maner the soule of Lazarus receyued Ioye and consolacion and that in the middell of the miseries of this worlde he was all hys lyfe long comforted in God But the Lorde doeth specifye a certayne ioye whiche the fayethful soule hath after death in seynge her selfe deliuered from all fragilitie â–ª from diffidence from all euell concupiscences and from all daungers of temtacions whyche do dayelye happen vnto vs. Also in hauyng more cleare and certayne knoweledge of her beatitude and immortal glorye So whan we woulde wyth one word expresse the condition of the fayethfull soules after death we maye saye that they be at reste not that they be in perfete beatitude or glorye but bycause they be countented wyth the ioye and consolatioÌ„ whych God geueth to them whilest they do
that in this place this worde spirite doeth signifie wynde or breath But I do denye that this place doth make any thyng to the confirmatiō of their errour For by thys maner of speache the prophete woulde expresse the fragilitye of oure estate and condition and the shortenes of mannes lyfe It is sayed in the hystorye of Iob that man is as a flour sprynging out of the earth whyche in continente wythereth and as a shadowe passeth awaye ☞ Esaias commaundeth all preachers to crye that all fleshe is but grasse If the Anabaptistes do oute of thys conclude that the soule wythereth away they do se more clearlye then dyd Saynte Peter whyche proueth that the soules of the fayethfull are immortall bycause the Prophete immediatlye addeth that the word of God abideth for euer There is a lyke reason in thys whyche is spokē in an other Psalme As a father hath pitye of hys chyldren euen so hath the Lorde had pitye of hys seruauntes For he knoweeth whereof we are made He doeth remembre that wee be duste that oure dayes be as grasse wherof the floures doth quykcly wyther awaye That the spirite passeth in vs and tarieth not and knoweth no more hys place In all these sentences let vs note that man is admonished of hys frayltye chyeflye when God wythdraweth hys hande and hys vertue from hym that he should knowe that he is nothynge and lesse then nothyng if that God do not kepe and preserue him bi hys grace And in dede when we saye that the soules are immortal We intende not by that sayinge to derogate anye thynge frome Goddes title the whyche as Saynt Paule sayeth is onelye immortall But we rather thynke it a blasphemy so to attribute immortalitie vnto the soule as if she by hyr propre vertue dyd subsyst But in the meane whyle we muste consider what propertye and nature God hathe geuen to the soules and that is by hys hande to subsiste for to be in beatitude immortall or in malediction ☞ But they thynke that they haue a verye stronge weapen of thys whych is spoken in an other Psalme wilte thou do a miracle in raysynge vp the deade that they may praysethe Shall any man in the graue shew forth thy mercye or thy ryghtuousnes in the Land of forgetfulnes Agayne the dead prayse not the oh Lord neyther yet all they that do discende into the graue But we that lyue shal prayse God Agayne what profit shal there be in my bloud when I shall descend into corruption Shal the duste prayse the or shall it shewe forthe thy veritye Also that whyche Ezechyas saieth in hys songe The graue shal not praysethe and the death shall not geue glorye to the They whyche discende downe shall not loke for thy verity The lyuynge the lyuynge shal confesse The father shall declare vnto hys sonne thy veritye For solution hereof there are two thynges to be noted the one is that by deathe we maye not symple vnderstande the commune death by whyche we muste all passe but a death whyche is a punishemente expressed and signe of the wrathe of God whych doeth emporte a reiection of men for destroye them vtterlye The seconde where it is sayed that the dead shall not prayse the it is mente of that prayse of God whych is done among those men whych haue felte his grace As touchynge the fyrste it is true that this worde hell doeth often times signify a graue as we haue also translated it But they whiche are exercised in the scripture are not ignoraunte but that whyche I haue sayed is signified by these wordes deathe and graue And that chyefly in the Psalmes Therefore those whom God hath reiecte and whom he chasteth in hys wrath not onelye touchynge theyr bodyes but muche more touching their soules are called deade and the angwyshe whyche they fele is called a graue as when it is sayed Let the deathe come vpon theym and let theym descende a lyue into the graue Againe Lorde God if thou cease to helpe me I shall be lyke vnto them that go downe into the graue Agayne Lorde thou hast drawne my soule out of the graue and hast deliuered me from them whyche are layed in the graue Againe let synners be caste into the graue and all people whyche forget God Agayne if God had not holpen me my soule hadde dwelled in the graue Againe oure bones were scatered nere to the graue Agayne he hath placed me in an obscure place like the deade As contrarye wyse it is sayed they lyue to whom God sheweth hys mercye The Lord sayth Dauid in an other place hath ordeyned benediction and euerlastynge lyfe amonge hys people Agayne deliueryng theyr soules from death and nourishyng thē in tyme of famine Agayne God shall plucke the frome thy tabernacle and thy rote frome the Lande of the lyuynge Agayne I shall please the Lord in the Lande of the lyuynge But ther is one text among the rest whych doeth so well expresse boeth meaninges that it shall suffice vs for altogyther Shall man paye a pryce for hys Soule that he may lyue euer Shall he not se death seynge that wise men do dye Foles and wyse menne saye I shall dye togyther they shall be layed in graue lyke shepe and death shall deuour thē but the ryghtuouse shall haue rule ouer them in the mornynge theyr strength shall peryshe in the Sepulchre and theyr glorye shal vade and the Lorde shall drawe my soule from the power of the graue The some of thys Phalme is that al such as putte truste in theyr rychesse or strengthe shall all dye as well the poore as the ryche as well the fole as the wyse but he that trusteth in God shall be delyuered frome the graue These thyngs wel marked we haue a solution for all the places whyche the Anabaptistes do alledge ☞ It is is therefore declared howe the Sayntes beyng astonished for the apprehention of deathe do desyre God to wythdrawe theym Howe commeth it that they haue suche an horrous Let vs beholde al the ensamples of the fayethfull we Reade not that they dyd make any greate complayntes or lamentations when the tyme was come that they should dye but dyd submit them selues to the good wyll of God in patiēce I saye also Dauid and Ezechyas Wherefore then haue they vsed suche complaintes in the places aboue aledged But onely bycause in death they dyd conceyue the wrath and seueryte of God the whyche dyd astonyshe theym and not wythout a cause Nowe there is no doubte but that the man whyche fealeth the rygour of God and is persecuted by hys vengeaunce canne not prayse him for as muche as we can not geue hym herty thankes except we fele his goodnes Secondelye where it is sayed in these places that the dead do not prayse God that is not mente that they do not prayse hym in in theyr mynde but is ment that they cannot tel hys praises vnto other Which thyng the wordes whiche are there put