An excellent treatise of the immortality of the soul, by which is proved, that the souls, after their departure out of the bodies, are awake and do live, contrary to that erroneous opinion of certain ignorant persons, who think them to lie a sleep until the day of judgement. * ⁎ *  
Set fourth by M. john Calvin, and englished from the French by T. Stocker.  
AT LONDON Printed by john day, dwelling over Aldersgate. An. Do. 1581.  
Cum Privilegio Regiae Maiestatis.   

¶ To the right honourable, Philip, Earl of Arundel, Baron Matravers and Clune, The God of all glory, and consolation, grant ●ncrease of all heavenly and spiritual gifts, ●owardes the advancing of his glory, and maintenance of his Church: together, increase in true honour of right nobility here in this life, and in the end perfect bliss and felicity in his heavenly kingdom through jesus Christ our Lord.  
BEing now about a year passed (Right honourable) in company with a godly Gentleman, my good friend, who entering into some speech with me concerning the looseness and dissoluteness of this age: in the end, after long dispute and reasoning between us, ●e concluded, and verily thought, that a ●reat part, even of such as bear the name of Christians, doth suppose the souls of men to be mortal: and thereupon, wished me, to take the pains to translate into English this pamphlet of M. john Calvin, trea●●ng of the IMMORTALITY OF THE SOUL, which he bele●…ed to be most necessary to be understood of the greater number of our Countrymen.  
whereupon, after I had perused it, and thoroughly considered thereof, his judgement seemed to me, to be both good and sound. For, at the time that Master Calvin wrote this book, it should seem by his preface ensuing, that there were many grievously infected with this monstrous opinion. That the Souls of men died together with the bodies. Which soul and hellish error, I fear, hath possessed and poisoned at this day, the hearts and minds of a great number, here at home within this land, not only of the godless, and ignoraunter company, but even of too too many of some of those which make a great and glorious glittering outward show, of being favourers o● the glorious Gospel of our Saviour and redeemer Christ jesus, as by their monstrous pride, detestable Ambition, miserable covetousness, cruel extortions, filthy gluttonies, cankered malices, and most beastly uncleanness now reigning, manifestly appeareth.  
Wherefore, seeing this pamphlet, was a● that time necessary to be published, for the confuting of all such Atheists, Epicures and belly Gods, as then lived, I think i● in my poor opinion, that this present mos● necessary and needful. But here, me thinketh I hear some men say, that it is impossible for any, in so great light of the Gospel to be of this mind: whom I fear I may with grief of heart justly answer that there are too too many such. For, if a man, thoroughly look into the lives and conversation of the multitude, yea, and that even of the outward pretended professors of the Gospel (for I do not see how they are to be more fitly termed) we shall then find it to be overtrue: of which detestable hypocrisy the Lord God in the fullness of time, will without all doubt, be terribly and fearfully avenged, if it be not speedily, and earnestly repent of, and all perverse and crooked ways eftsoons, reform and amended. And questionless, seeing Satan in those days so lustily bestirred himself, surely, he now, most terribly roareth, and rageth to deface the word of the Lord, (which as the Apostle witnesseth) is the power of Salvation, to all those that in truth believe it: And he in very deed the earnestlyer, and busilier traveleth herein, because he perceiveth that his lease is by many years, nearer at an end, then at that time it was, and therefore goeth about hand over head (as we commonly say) to make havoc of his lords inheritance, as usually all wicked leasees do, a little before the expiration and full term of their years.  
wherefore (right honourable) at the godly motion of that my friend, I took upon me to english this Treatise, for the benefit (I trust) of all those my Countrymen of this our English nation, which shall diligently read the same. And for somuch, as I am of necessity enforced to seek for aid of such a Patron, as I might assure myself to be of some singular towardness of perfect wisdom (I mean not of such wisdom as worldlings dream of, but of that true wisdom, which is the knowledge and obedience of and to the Majesty of the word of God) whereby, this Argument might find such one as were of power able, in knowledge wise, in zeal and affection willing and forward, to withstand the adversaries of this pestilent Doctrine, in which wisdom, consists the very strength of the young men, and the right understanding and honour of the aged: I have at this present taken boldness to choose your Lordship out from amongst the residue of the Nobility of this noble realm of England, to address this my poor travel unto: assuring myself that you will be most willing to suffer the same to march under your ensign, against all the enemies thereof. And therefore, if the worthiness of the matter herein contained, and handled by Master Calvin, may so excuse the unworthiness of my simple style in the translating hereof, as that your honour vouchsafe to accept the one with the other, and bear with the one for the other, your noble courtesy shall the rather confirm all the true professors of the Gospel in that undoubed opinion which they have already conceived of you, by reason of the good beginnings of your godly proceed, already in this behalf, in the ●ewe and open sight of the world manifestly declared, and give them occasion, continually to glorify God for so virtuous and gracious Nobility, and incessantly pray unto his Majesty, for the good increase & long prosperity of all such: and I myself also having good cause to think my travel most blessedly bestowed, will acknowledge my duty always bound unto your good Lordship for the same.  
And beside, there is no doubt, but that he which hath begun this good work in you, will likewise perform it, until the day of jesus Christ: so that, your perseverance therein, will afourd you a most firm and sure ground work, for the upholding and continuing of your noble house, in a prosperous and flourishing success, without the which perseverance, unto the end, and in the end, there is no acceptation with the Lord of all our doings whatsoever: For as it is said in the 18. of ezechiel his prophesy and 26. verse. When a righteous man continueth not in his righteousness, but turneth away from it, and committeth iniquity, he shall even die for the same: he shall even die in his iniquity which he hath done. Thus humbly craving pardon, lest I have troubled your Lordship overlong, I leave you to the protection of the most high. London, the second of june. 1581.  
Your Lordship's most humble and dutiful to be commanded in the Lord jesus Christ. Thomas Stocker.   

❧ The Preface of john Calvin to a very friend of his.  
ALthough in deed it is very true, that certain godly honest men were a great while sithence earnestly in hand with me, to write somewhat for the confuting, and repressing of the foolish, and confused opinion of some, who at this day go about to maintain the sleep and death of the souls, yet could they not hitherto win me to yield unto their petitions and requests, because it is clean contrary to my nature to thrust myself in, to deal with matters of controversy and debate. And surely, I had at that time great reason to excuse me, partly, because I thought that in short time, this fond opinion would find no companions, and therefore be soon forgotten: or else that a few Cockbrayned and lightheadded fellows would only keep it in: and partly also, because I had no liking to deal against such adversaries, with whose power, weapons, and Ambushes I was no whit acquainted. For, as yet, I had never hard any speech of them, save only a confused kind of buzzing of a thing, so that if I should have had to do with such as were not yet entered into the open plains, I must needs have played the part of one beating the bush (as we say) on the blind side. Nevertheless, in the end it grew afterward to another manner of matter than I thought it would have done: For, these janglers were so busy and careful to maintain and increase their faction, as that they had already drawn into their error, I know not how many thousands of people. And in deed to say truly, so far as I can see this mischief waxeth worse & worse. For at the first beginning, there were but a few that made a confused kind of prattle of the sleeping of the souls: and therewith they would never let it be understood what they meant by this sleep. Now, sithence that time have stepped out these boucherly soule-sleaers, who at the first blow cut their throats, and yet (thanks be to God) do them no hurt at all. Notwithstanding, I verily think, that the error of the first sort is not to be borne withal, and beside, that this second kind of them, is lively to be repressed: For, neither of both sorts, have any foundation, either of reason, or yet of judgement. Howbeit, it is no easy matter to persuade others thus, except, maugre their beards (as we commonly say) I openly refute these babbling gallants, and so discover their leasings, which can no way be perceived but by their writings. Now, as I hear say, they hear and there let fly (I know not in what short sceduls and pamfletts) their leasings and dolteries, unto which I could never as yet once come to the sight of them. Only I have received from a friend of mine certain advertisements, which he by adventure met withal, and set them down in writing 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 half taken from me by reason of these advertisements, yet, remaineth the other half still to myself. But, forsomuch as they draw unto their error great store of people by reason of their troublesome speeches, and mighty prattle, wherewith they so greatly deal, as if they had caused printed books to have been spread all the world over, I know not how I can be guiltless of treason against the truth of God, if in so great a necessity I hold my peace, and dissemble the matter. And truly, because I hope my travel will be very profitable even to the most simple and ignorant, who may set themselves occupied about this matter and Argument, I will not be a feared to render unto all honest and godly men a reason of my faith: And yet it may be, that it is not so well furnished with all kinds of defence, able at full to give the attempt, to the enemy: neither yet so strongly bulwarked, as to keep them from approaching thereto, nevertheless I hope, not altogether unarmed and defenceles. Howbeit, if the importunity of these dream sowers, would have given me some more leisure, I would with all mine heart, have entered into this combat, which can no way bring with it, so great gain, as pain: considering especially, because I think that the exhortation of the Apostle, might if it were at any time needful, be sufficient in this behalf, to wit, that we should be of discreet judgement. And although these men will not suffer us to use the discretion which we gladly desire, yet will I have as great regard as I can, modestly to dispute of the matter. Nevertheless, I would (if it had so pleased the Lord our God) that some other mean might have been found, for the sudden cutting of, of this mischief which too too much increaseth, lest it eat in farther and farther, like a canker. Although this be not the first time only of the beginning thereof. For we read, that the Arabians, were the first Authors of this error: who said: that the soul died together with the body, and that they should both of them rise again at the judgement day. And within a while after, john, Bishop of Rome defended the same, which the Sorbonistes of Paris made him recant. Now, when this error had long time after that, been repressed, the Anabaptistes began lately to revive the same, and blow abroad certain sparks thereof: which, sparkling far and wide, in the end, fell out into hot fiery flames: which, I beseech the Lord God to quench, even at the first day with this gladsome rain which he especially reserveth for his Church. Now then, by the assistance of God his holy spirit, I intend to dispute hereof without bitterness of mind, without tying myself to any man particularly, and also without desire to scoff and slander, so that no man shall be able in truth to complain, that I have hurt him, or yet by any means possible, once offended him. Though we may in deed, at this day see some men, very hotly given to reprehend, sting and find fault, whom if a man should touch but with the typp of the finger, would by and by cry out and say, that we break the unity and quietness of the Church, and utterly violate charity and Brotherly love. But to these men, this is mine answer in the first place: That we acknowledge no unity but such as is founded in and upon Christ, neither yet allow we of any other charity, then of that, whereof he is the bond. So that, the principal point and beginning to preserve charity, is this, that our faith remain holy and sound amongst us. And over and beside this, I say, that this disputation may very well be decided with out any breach of charity, if they bring with them such ears, as I determine to bring a tongue.  
And as for you, right worthy Sir, there are many causes to induce me to dedicate this my labour unto you: But the chiefest is this, Because amongst these troubles of vain opinions, by which a company of fantastical brains disturb the quiet of the Church, I see you most wisely and soberly abide steadfast and sound.  
Orleans. 1534.   

❀ john Calvin to all faithful Readers greeting.  
AS I perused this disputation, I perceived upon the very point of the handling of the controversy, certain bitter, and sharp kind of words, which possibly, may grieve and offend some delicate and fine ears. But because I know that many good and godly men have suffered some part of this sleep of the souls, to enter, and possess their hearts, either by too too much lightness of belief, or else for want of knowledge of the scriptures, which was in deed the cause, why they were not upon the sudden, thoroughly armed to withstand the same, I would not have them offended, nor yet take so much occasion as they mought, to be displeased with me, because they fall not obstinately, and maliciously herein. And therefore I mind here, purposely to give warning unto all such, to the end they should not construe any thing that I have said, to be spoken as it were, to put them in any heat. But let them understand thus much, That so often as I boldly, and freely, speak, that I direct my speech to that wicked and obstinate generation of Anabaptistes, from whose springhead, as I have already said, this poisonful water runneth: and therefore do I not so roughly deal with them as they deserve. For, I am determined so to behave myself towards them, as that if they shall hereafter spurn against me, they spall find me a constant defender of the truth, and although I be not all the greatest clerk, yet dare I ●houldly, by the grace of almighty God promise this, that I will be found invincible. Neither have I but in modest sort, uttered my choler against them, for to say truly, I still cease from outrageous and spiteful words: and have almost in every place so tempered my style, or vain of writing, as that it is rather an apt order of teaching, than a forcible drawing: & yet is it for all that, such, as may draw those which ●il not wilfully be carried away. For in deed my intent is to bring them back again into the right way, rather than to move and provoke them to anger. Wherefore, I exhort and beseech all the Readers hereof, in the name of God the Father, and of his son jesus Christ our Lord, to bring with them to the reading of this Treatise, a perfect and sound judgement, and also a right and pure heart, as a seat ready prepared for the manifest receiving of the truth.  
I know well enough what favour the thing may have, for the pleasing of some men's ears: Howbeit, we are thus to think, that there is but one only voice of life, and that in deed, proceedeth from the mouth of the Lord. Wherefore, our ears out of all doubt, aught to hearken unto that voice, so often as there ariseth any question of the doctrine of salvation, and not to listen to any other whatsoever. Now, the word of God is no new, or strange thing: but such as hath been from the beginning, is now, and shall be for ever.  
And therefore they are very grossly deceived, who find fault with the newness of the word of God, being now, after long oppression, or burial, through perverse usage, and negligence brought to light, and on their side, in my opinion, they offend as greatly, who like Reeds, suffer themselves to be carried away with every wind, yea and more than that, to be shaken and bowed with the least blast that may be. Is this to learn jesus Christ, when as we will give ear unto all kinds of doctrine, how true soever they be, without the warrant of God his word? For, if we receive the doctrine, as from a mortal man, shall not leasings also as easily prevail and take place with us? And what bringeth man with himself, but only vanity? Now, this is not to follow the example of those, who after they have once received the word of God, deeply 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 receive the word, I know not how negligently and coldly, or rather contemptuously, so that if we have learned but three words of it, we forthwith swell with an opinion of wisdom, and yet never burst: thinking ourselves by and by to be Princes, and great rich men.  
And upon this imagination, we shall find a mighty number cry mainly out, and keep a great coil, against the ignorance of all ages: and yet themselves as ignorant as they, against whom they so proudly cry out. But what shall a man say, or do to this gear? They would be taken forsooth for Christians, and so in deed are called, because they have had a lick at the wikes of the lips of some of the principal points, or Articles, of common places. And forsomuch as they think it a great shame to be ignorant in any thing, they will shamelessly answer to every matter, as if they were all oracles which come out of their mouths. Wherefore, from thence do spring so many schisms, errors, and opinions, such a number of offences, and hardness of our belief: 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 work of all mischief) whenas they obstinately continue the maintenance of any thing, which hath lightly passed their mouths, they forthwith run to defend their error by the holy scriptures. O good & merciful God, when they are once grown to this point, what is it that they will not turn upside down? what is it that they will not deprave, or corrupt to make it yield, yea forcibly wring and wrest it, to their minds and purposes? And therefore the Poet said very well, that fury causeth contention and debate. Is this, I beseech you, the way to learn, to turn over the leaves of the scriptures, to serve our fond appetits, and be subject to our minds? Was there ever a foolisher thing than this? was there ever greater folly? O most pernicious pestilence: O dronklieu darnel, the most certain and sure enemy to mankind, which meaneth to overgrow and choke the good and true seed. But yet let us be abashed to see that so many sects should come from those which first professed the Gospel, & received the word out of the dark Truly this threat greatly troubleth me, where it is said The kingdom of God shall be taken from you, and given to another nation, that shall bring fourth the fruits thereof. And here I mean to end my complaint: because my book would be over great, if I should make such a declamation, as appertaineth to the froward dealing of these days. Wherefore, my brethren, let us, after so many examples be admonished, or at the least, yet in the end, become wise. And let us wholly depend upon the mouth of God, and still look unto his word: neither let us add, or intermeddle any thing of our own, to or with his wisdom, to the end our Leaven mar not the whole lump, and make the salt that is in us, unsavoury But let us show ourselves to be such obedient subjects to our God, as he would have us be: to wit, humble, simple, and plain, not cleaving to our own wisdom & very zealous to learn: yet let us know nothing, or be willing to learn any thing, save only that which he shall teach us, And beside, let us flee whatsoever is strange, and not contained in his law, as a deadly poison. I will meet also with those kind of men, who would feign find fault with my meaning, and say, that I raise up terrible stirs, and controversies, about a matter of nothing, deciding these quarrels with cruel dissensions. For I am sure there are great store of these people, who will not stick thus to deal with me. And therefore I answer them thus: That seeing the word of God, is of set purpose, obstinately assailed: that the least jot thereof is by no means to be abidden, to be driven 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 Satan's obscurity and darkness. Moreover, this cause is of far greater weight, than many take it to be. But by the way, he that cannot away to see the errors and foolish opinions of others, is not therefore as they interpret it, by and by to be said, that he opinatively disagreeth, even to the effusion of blood. For, I reprove nothing else, but the foolish curiosity of such as strive about these questions, which are nothing else, in very deed, but a tormenting and vexing of the mind. Nevertheless after they had revived this dunghill opinion, it was meet their rashness should be reproved, to the end they should not prevail against the truth. Now, I knew not whether I was able to do it or no, yet my will was very good: & whatsoever goodness is in it, I have also with good will delivered it: Wherefore, if there are any others that can better deal in it, Let them in God's name bestow their travel to the common benefit of their poor Brethren. Basile. 1536.   

OF THE IMMORTALITY OF THE SOUL. ❀ What the state and life of souls is after this present life.  
AS I will bestow no great pain and cost, finely, and curiously, to handle this disputation. Even so likewise will I take such a good order, as that the readers may simply and plainly understand what my intent and purpose is. And surely, whatsoever he do that will take upon him to dispute upon any matter, although in very deed, it greatly a●●●…eth, that the thing which is to be dealt withal, be very substantially understood of him that shall write thereof, and so, manifestly, and easily delivered unto the Render, to the end that the first man pass not his bounds, and made far from the matter, or that the other stray and err not in the self same field of the disputation, without keeping any sure and certain course: yet notwithstanding, this, in all controversies, ought most chiefly and diligently to be observed: considering, that the care which here I have, is not only to instruct: but I have also to deal with such an adversary, who out of all doubt (as it is the common disposition of most men) will in no wise, but against his will, yield himself vanquished: neither yet will he grant himself overcome, so long as he may have any thing, wherewith, wranglingly, quarrellingly, and shiftingly, pleasantly to make sport, and feed his own humour. And therefore the best way to shut him clean up, that he be not able to escape, is this, to have the principal point of the controversy, so clearly manifested and opened, as that he may be brought hand to hand to the Combat, as it were even at the first chop.  
The controversy then, which now we have in hand, is of the soul of man, which some in deed do grant to be somewhat. But yet they think that after a man is dead, that the soul sleepeth until the day of judgement, at which time it shall awake out of sleep, without either memory, understanding, and feeling whatsoever. Others there are which grant nothing less than that it is a substance, but say that it is only a power of life, which is led by the moving of the pulses, or of Lungs & lytes, and because it cannot be without a body, therefore they feign that it dieth and pearisheth together with the body, until such time as the whole man be raised up again. Howbeit we say and maintain the soul to be a substance, and that it liveth in very deed, after the body is dead, having sense and understanding: both which, we are very able to prove by evident testimonies of the scriptures. Let us leave all man's wisdom, which imagineth very many things of the soul, and yet understandeth neither rightly nor yet truly thereof. Let us also leave the Philosophers, who as they are wonted almost to disagree in all things, having neither measure nor end in their controversies: so likewise strive they one against another herein, in somuch that we shall hardly find two of them to agree together, of whatsoever opinion a man would be satisfied and resolved. And as touching the powers of the soul, Plato in very many places hath notably treated, but above all the rest, Aristotle hath most cunnigly disputed thereon. Howbeit, if a man would know of them, and of the whole company of those wise men, what the soul is, and whence it hath her beginning, he shall but lose his labour, albeit in very deed they have a more pure and sound opinion hereof, than these Roisters which boast themselves to be the disciples of jesus Christ. But before we go any further, they must cut of all occasion of striving about these words, which we indifferently call the spirit, & the soul, and whereupon at this time standeth our question, at which they may if they will snatch and catch: for we do oftentimes speak of them distinctly, as of sundry things. And it is an usual thing in the scripture, to take these words diversly, wherein many are deceived: For they regarding not the diversity of the significations, snatch at that which first cometh in their brain, and defend it obstinately. Oftentimes they have read this word, soul, for the life: and this opinion they have, that it ought to be always so taken, and do bitterly uphold it. But if a man object this saying of David unto them, 
Psal. 49.19  Their soul shall be blessed in life, Will they interpret it, That life is blessed in life? Also if a man allege unto them that place of Samuel: By thy life, 
2. Sam. 11.11.  and by the life of thy soul, Will they they say, that there is nothing meant by these words? we know then that this word, Soul, is oftentimes taken for life; as in these places: 
Psal. 119 Nun.  My soul is in my hands. Also, Wherefore tear I my flesh with my teeth, and carry my Soul in my hands. 
job. 13.14.  Likewise, 
Math. 6.25  Is not the soul far more precious than meat? Also, Thou fool, 
Luke. 12.20.  this night shall thy Soul be taken from thee: and such other like, which these Soul murderers have ever in their mouths. And yet for all that, they have nothing whereon greatly to brag. For they must consider, that this word Soul, is taken there by the figure Metanomia, for the life: for somuch as the Soul is the cause of the life, and that the life is upholden by the Soul: and this figure even young boys do learn amongst their rudiments in the School. But who would not marvel to see the foolish arrogancy of these roisters, who are fully persuaded of some great matter in themselves, and would have others make great account of them, & yet they must be taught their figures and forms of speaking. We also know by an other like reason as it were, that the soul is taken for the will and desire: because it keepeth the seat of the will & desire. 
1 Sam. 18.1.  And in this sense it is said: That the Soul of jonathan was fast knit to the Soul of David: 
Gene. 34.6  and that Sichem his Soul longed sore for Dina jacob his daughter. 
Acts. 4.32  Saint Luke also saith: And the multitude which believed were of one heart and of one soul. Moreover, who seethe not that there is great strength in these Hebrew phrases, 
Psal 115. & 104. Luk. 1.  My soul bless thou the Lord, my soul doth magnify the Lord, say unto my soul, I am thy saving health: For by these, is somewhat more expressed, than if it had been simply spoken without addition. As bless the Lord, I magnify the Lord, say unto me I am thy health: Sometimes it is simply taken for a man that hath a Soul: 
Gene. 19  As When it is said, that threescore and sixteen Souls went down with jacob into Egypt. 
Ezech. 18.4 levit. 20.6 2.6.  Likewise, The soul which hath sinned shall die. Also, The Soul which shall go after Conjurers, and Soothsayers, shall die the death. etc. Many times it is taken for the breath, which giveth breath unto man, wherein resteth the lively motion of the body. As I take these places, 
2. Sam. 2.  Heaviness and sorrow have taken hold on me, 
Acts. 20.  although my whole soul remaineth in me: Also, his Soul is in him. And again: That the soul of the Child returned into his body. Moreover, 
1. King. 17.22.  the scripture useth this manner of speaking, that the soul doth departed, whereas we commonly say, he yieldeth up the ghost. As when it is said of Rachel; 
Gene. 35.18.  And at the departing of the soul (for Rachel died) she called the name of the child Benom. We know also that this word spirit amongst the Latins, is called breath, & wind: which we may likewise see by the word that the Grecians use. We know that it is taken in the prophesy of Isaiah for a vain and trifling thing: 
Isaiah 26.18.  We have been with child saith he, and suffered pain, as if we had brought forth wind. And many times it is taken for that which the spirit of God regenerateth in us. For when Saint Paul saith: 
Galat. 5.17  That the spirit lusteth contrary to the flesh, he meaneth not that the Soul sighteth against the flesh, or reason against Lust, but that the Soul itself, in somuch as it is governed by the spirit of God, fighteth against itself, because as yet she is void of the spirit of God, and given over to her own lusts.  
Moreover, we know that when these two words the Soul, and the Spirit are joined together, that by the Soul is meant the will, and by the Spirit, the understanding. 
Isaiah. 26.9.  For thus saith Isaiah: My soul hath longed for thee all the night: and I will seek thee early in the morning with my Spirit which is within me. 
1. Thes. 3.13.  And thus doth Saint Paul understand it: When he beseecheth the Thessalonians to have their whole Spirit, Soul and body, kept blameless in the coming of our Lord jesus Christ. For he meaneth to have all their thoughts and wills sound, and not to give over their members as instruments of iniquity to sin. 
Heb. 4.12.  And that which the Apostle writeth to the Hebrews must be taken in the same sense. That the word of God is quick, and mighty in operation, and sharper than any two edged sword, which entereth through even unto the dividing asunder of the Soul and spirit, & of the joints and the marrow, & discerneth the thoughts and intentes of the heart. Nevertheless, some there are which in this last place had rather understand by the spirit, this being, wherein do consist reason and will, and which we are now disputing of: and by the Soul the vital motion, and the senses which the Philosophers call, Superiors and Inferiors. But seeing that both the one and the other do signify in many places an Immortal essence, which causeth the life of man, let them not take any occasion, to strive about the words: but let them take the thing as it is, by what name soever it be called, and meant. And presently we will show, how true the same is.  
Now, we will begin at the first creation of man, wherein we shall right well perceive, what manner of one he was made from the beginning. The holy history telleth us, what the determination and council of God was, before he created man, in making him after his own Image and likeness. These words can no way be meant of the body, wherein although a wonderful work of the Lord God appeareth above all the rest of the bodies which he created, yet we see not any Image of God to shine in him. 
Gene. 1.26  For what is he which thus saith? Let us make man after our own Image and likeness It is even God himself who is a spirit, who cannot be represented by any bodily shape. For like as a bodily image which representeth unto us the face of a man, ought lively to set before us all his lineaments, and proportions, that by the counterfeiting, or engraving, we might conceive whatsoever might be seen in him, which the same representeth: Even so this Image of God must through the same likeness, set before our senses a certain understanding of the knowledge of God. And I right well know what a number of them prattle, saying, that the Image of God is likened unto the rule and government which is given unto man over the living creatures: because that therein, man is somewhat like unto God, who hath dominion over all things. Into the which error chrysostom himself fell, when as he erred by over great vehemency in confuting the opinion of the Anthropomorphites. But the Scripture can in no wise abide to be thus dallied withal. Wherefore because that no man might ordain any such Image to be in the flesh of man, Moses saith that the body was first made of the slime of the earth, and yet for all that in such sort as that it no ways represented the Image of God. For it is after said, that life was breathed into the body which was fashioned of the dust of the earth, because that even than the Image of God began to shine first in man, when as he was fully furnished in all parts. But it may be objected and said, what? do you think that this breath of life is the Image of God? No surely, although I might very well say so, aswell as a great many of others: and it may be that I should not speak greatly amiss. 
This observation useth S. Hilary upon the 63. psalm. and S. Augustine in his book of the spirit and the letter. cap. 39 Basi. Hex. congees. 8.  For, what hurt were it if I said, that there is a difference set down in the word of God, whereby this breath of life might be distinguished from the souls of beasts? for from whence have the souls of the rest of the living creatures their beginning? Let the earth (saith God) bring forth a living soul. etc. And likewise, let that which is of the earth return again unto earth. But the soul of man is not of the earth, but from the mouth of the Lord, and that by a secret and hid power. Howbeit I will not, I say, stand upon this, because I would not have them to strive with me about it: but this only would I obtain at their hands, that the Image of God is without the flesh: For else it were no great commendation to man to be made after the Image of God: which notwithstanding is so greatly commended, and so often repeated unto us by the holy scriptures. For what needed it I beseech you, to bring in God deliberating with himself, and as it were sitting in counsel, if he had gone about to have made a common and ordinary thing? For as concerning all other things, he only said, let them be, & by and by they were made, but when he came to this Image, as if he had meant to show a singular proof of his workemanshipp, he called to counsel his wisdom and power, and was fully resolved in himself, before he once set hand to the same. Hath Moses then so curiously to no purpose, affected this manner of speech, which being borrowed from the common use of men according to their slender capacities, who are as it were very young children, to set before us the Lord God, whose greatness and wisdom no creature is able to comprehend? But hath he not rather in so speaking, most gloriously commended the Image of God, which shineth in man? And he is not satisfied with once speaking thereof, but repeateth it oftentimes. Now let the philosophers or else these tryfelers, bring with them what doltish mockeries soever they will, we are sure of this, that nothing may bear the Image of God, but that which is a spirit: For in very deed God is a spirit. We must not proceed here, by conjectures and guesses, to inquire wherein this Image resembleth his sovereign creator: 
Colos. 3.10  seeing we may very easily learn that, from the Apostle: who commanding us to put on the new man, which is renewed in knowledge, according to his Image that hath created him, manifestly declareth what the same Image is, 
Ephe. 4.14.  or wherein it consisteth. And he saith also in another place, put you on the new man, who is created according to the Image of God, in righteousness and holiness of truth. All which things, when as we will speak in one word, we say, that man according to the spirit, was made partaker of the goodness, wisdom, 
Ecclesiasticus. 17.1. Wisd. 2 2●  and righteousness of God. The Author of the book of Ecclesiasticus, and the Author of the book of Wisdom, have also followed the same course. The first, dividing man into two parts, to wit the body made of the earth, and the Soul which he likeneth unto the Image of God, briefly comprehendeth, that which Moses hath made a long discourse of God, saith, he made man according to his own Image. The second, meaning to show by declaration, whereunto the Image of God was like, saith that man was made incorruptible, as being created after the Image and likeness of God. I would never have pressed our adversaries with these Aucthoryties, had they not charged us with them before. Which notwithstanding we ought to think reverently of, although not as Canonical, yet at the least, as authentic and holy, and received by the consents of many. But let us there leave them: and hold this Image of God in man, which can have no abiding place but in the soul.  

1. Pet. 2.11.25.  Howbeit, let us now hear, what the scripture more manifestly saith of the Soul. When S. Peter speaketh of the salvation of souls, and saith that the lusts of the flesh do fight against the soul, and commandeth us to cleanse our souls, calling jesus Christ the bishop of our souls: what should he mean by it, if there were not souls to be saved, which should be assailed with wicked, and ungodly desires, and should be cleansed and governed by Christ their bishop? 
job. 4.19.  And we read also in job. How much more thē●n them which dwell in houses of clay, and whose foundation is nothing but dust, which thing if we consider more narrowly, must needs be understood to be spoken of the soul, which dwelleth in this earthly body. For he calleth not man an earthly vessel, but saith that he dwelleth in an earthly vessel: as one that meant to say, that the best part of man (which is the soul) was contained within this earthly mansion. 
2. Pet. 1.13.14.  Thus also saith S. Peter, I suppose this to be meet and just that so long as I am in this tabernacle, I stir you up by putting you in remembrance: knowing that shortly I must put of this my tabernacle.  
Surely if we be not too too blockish, we may understand by this manner of speech, that the tabernacle is one thing, and that which is taken out of the tabernacle, to be another thing. The Author of the Epistle to the Hebrews setteth down the like manifest distinction between the flesh and the spirit, 
Heb. 12.9.  when as he nameth those our fleshly Fathers of whom we were begotten: and calleth God, the only father of spirits. And a little after, calling God, the father of the heavenly jerusalem, 
Heb. 12.23  he maketh the Angels, and souls of the righteous, the Citizens. Neither do I see how we can otherwise take this saying of S. Paul. 
2. Cor. 7.1.  Since we have these promises, let us cleanse ourselves from all filthiness of the flesh and of the spirit. For it very well appeareth, that he maketh no difference there between the flesh and the spirit, as he is wont to do else where: when as he attributeth filthiness to the spirit, by which title he meaneth in other places, mere purity. I will yet bring in another place, although I see that they which mean to wrest, will forthwith fall to their gloss. 
1. Cor. 2.11  For when it is said, what man knoweth the things that are in man, but the spirit of man which is in him? Again, no man knoweth the things of God, but the spirit of God.  
It may well be said, that man knoweth the things which are in himself, but he meaneth in one word, that part, wherein the power of the thought and understanding consisteth. And also, 
Rom. 8.16  when he sayeth that the spirit of God beareth witness to our spirit, that we are the children of God, useth he not the very same proper kind of speech? But what? I could convince them even in a word? For we know how many times Christ himself by his own voice condemneth the error of the Saducees, 
Math. 22.23.  a part of which error was, that there was no spirit: as S. Luke writeth in the Acts. The words are these: The Saducees say that there is neither resurrection, Angel, nor spirit: 
Acts. 23.8.  but the Pharisees confess all these things. I fear me that they will go about to cavil and say that these things are to be understood of the holy ghost, or else of the Angels: Which objection is easily answered. For he hath placed the Angels apart by themselves: and it is certain that the Pharisees had scarcely any knowledge of the holy ghost. And they which understand the Greek tongue know this best: For S. Luke said spirit, without putting to any Article: which thing without doubt he would have added, if he had spoken of the holy ghost. Now if this stop not their mouths, I know not by what means they may be drawn or led, without it so fall out, and say: that the opinion of the Sadducees is not condemned, in that they deny a spirit, nor the opinion of the Pharisees allowed, which say the contrary. Howbeit the very words of S Luke do meet which this Cavil. For after he hath set down the confession of S Paul, that he was a Pharisy, he addeth this opinion of the pharisees. We must then say, either that S. Paul used a subtle and wicked dissimulation (which ought not to be received in the confession of faith) or else that he was of the same opinion with the Pharisees touching the spirit, Now if we must believe histories, this was as certain and sure amongst the Apostles, 
Ecclesiast. History. 10. 4. c. 13.  as the resurrection of the dead, or any other Article of our faith. I will not be ashamed to bring in here the words of Polycarpe, a man who both in his words and doings in very deed looked for martyrdom: 
In the same c. 19  being also a disciple of the Apostles, and so sincerely taught others that, which he learned of them, as that he would never suffer any Leaven to be mingled amongst it. This holy man then amongst many excellent words which he spoke in the midst of the fire, said, that the same day, he should be present in spirit before the face of God. In those days also Melito. Bishop of Sardis, a man of like sincerity, 
In the same c. 24.  wrote a book of the Body and of the Soul, which if we had had at this day, I needed not now to have taken pain in this matter. This opinion was so notably received in this blessed time, 
In the same of the resurrection of the flesh  that Tertullian put it even amongst the common and chiefest conceits of the mind, which nature commonly taketh hold of. And although we have already brought in many reasons, which are able (as I think) to convince that which they strove about, to wit, that the Soul or spirit of man is a substance distinguished from the body, yet that which we will add forthwith, shall make the same a great deal more certain. For I come to that which I did set down in the second place, to wit, that the soul liveth after that the body is dead, having both sense and understanding. Now whosoever thinketh that I do here affirm any other thing then the immortality of the soul, is greatly deceived. For they which confess that the soul liveth, and therewithal take from her all her senses, do imagine a soul, which hath no part at all of a soul, or else devise a soul of their own heads: considering that her nature (without which she can no way stand) is to move herself, to feel, 
In the same of the flesh of Christ.  to have strength & to understandt & (as Tertullian saith) that the sense, is the soul of the soul. Let us therefore learn this immortality of the soul out of the holy scriptures.  
When our Saviour Christ exhorteth his disciples not to fear them which kill the body, 
Math. 10.18. Luke. 12.5.  & have no power over the soul: but to fear him, who after he hath slain the body, is able also to send the soul into hell fire: doth he not mean that the soul liveth, after that the dody is dead? And truly God hath very lovingly dealt with us herein, that he hath not suffered our souls to be at the disposition of those which would so soon kill them, or at the least though they cannot, yet do their best. The tyrants torment, cut in pieces, burn, and hang, but it is the body only, for God only hath power over the soul to cast it into hell fire. So then either the soul abideth after death, or else this must needs be an untruth: That Tyrants have no power over the soul. Unto this they answer (as I hear) that the soul truly is slain for the time, when as the body is dead, but that it pear●●heth not, because that in time to come i● shall rise again. Now if they think to go away with this, they must and grant that the body pearisheth not, for somuch as it shall rise again. And because that they are both reserved until the day of judgement, therefore neither of ●oth pe●risheth. And yet our Saviour Christ confesseth that the body is slain, and testifieth that the soul abideth whole and sound. 
john. 2.19  This manner of speech he useth of his own death, when he saith, destroy ye this Temple, and in three days I will raise it up again. But this he spoke of the Temple of his body: by which reason he took the soul out of their power, which also, as S. Luke writeth, and as David foretold, 
Luke. 13.46. Psal. 30.6.  when he drew near unto his death, he commended, into the hands of his Father. S. Stephen likewise after the same manner saith: 
Acts. 7.59.  Lord jesus Christ receive my spirit. Have they here any thing, whereat to jangle, that jesus Christ commended his soul unto his Father, & S. Stephen his, unto jesus Christ, to be preserved until the day of the resurrection: 
john. 19.30.  but these words have another meaning with them, and specially the words of S. Stephen. S. john also sayeth moreover of jesus Christ, that when he bowed down his head, he yielded up the ghost. Which words must not be referred to the breath, 
1. Pet. 3. 1●  or to the moving of the Lungs.  
S. Peter likewise manifestly declareth no less, the souls to be and to live after death, when he saith: That Christ preached to the spirits that were in prison, and not only unto the spirits of the faithful, remission unto salvation, but also unto the spirits of the wicked utter destruction. For thus do I interpret this place, which hath so greatly troubled many men's wits: and I hope so to persuade all good and godly men. For when he had spoken of the humility of the cross of of Christ, and he had showed that all the faithful aught to fashion themselves to be like unto him, that they might not despair, he forthwith speaketh of the resurrection, that they might understand & know the very end of all tribulations. For he saith that jesus Christ was not overcome of death, but having overcome it, showed himself triumphant. Which thing he declareth by these words, when he saith: that jesus Christ was in very deed, dead in the flesh, but yet quickened in the spirit. And so also meaneth S. Paul, when he writeth, that he suffered in the humility of the flesh, but was raised up again by the power of the spirit. Now to the end the faithful might understand that the self same power belongeth unto them, he goeth on farther and saith that jesus Christ hath bestowed this power upon others, and not only on the quick, but also upon the dead: and beside, not only upon his servants, but also upon the faithless, and despisers of his grace. Moreover, let us understand that this is a maimed kind of speech, and wanteth one of his two branches: of which sort are many examples in the scriptures: and chiefly when many sentences are gathered together under one conclusion, as here is done. Neither yet let any man think it strange, that the holy Fathers are shut up in prison, who looked for the redemption that should be obtained by the son of God. For because they beheld a far of, the light as it were under a cloud or shadow, as they do which behold some shimmering of the day even in the twy light, and perceive the coming of the day before the dawning: nor as yet had not the blessing of God revealed unto them, wherein they might repose themselves, he calleth their hope a prison or dungeon. The meaning then of the Apostle is this: That jesus Christ preached in spirit unto the spirits which were in prison: to wit, that the power of the redemption obtained by jesus Christ, appeared, and was manifested unto the souls of the dead. Here wanteth the other branch which belongeth unto the faithful, who have known & tasted of this fruit: and setteth out the other branch of the faithless, who have received unto themselves this message unto 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 else look for, but utter desperation. I see already how these men murmur & grudge, that I have devised this gloze of mine own head, and that they are not bound unto any such laws. Well I will not tie them to my laws, but I will only ask them this question, are not the souls which are shut up in prison, 
1. Pet. 4.6.  souls? It is most manifest, which hath been set down by the same Apostle: For this cause also was the Gospel preached unto the dead, to the end they might be judged as other men in the flesh: but yet that they should live with God in the spirit. We see that the flesh is delivered to death, and the spirit to be kept in life. For seeing there is a relation between death and life, it is evident that the one dieth, 
Eccle. 12.7  and the other liveth.  
We learn this same also of Solomon, who describing the death of man, 
Eccle. 1.27  maketh a division of the soul far from the body. when as he saith, until the dust returneth into the earth from whence it came, and the spirit returneth unto God, who gave it. I know very well that this Argument troubleth them not much, because they say that life returneth unto God, who is the fountain of life, and so by that means it is no more any thing. But the words themselves cry mainly out, that there is great wrong offered them, so that it shall not be needful to confute this jolly subtlety, which is neither worthy the reading nor yet the hearing. This then is their meaning, that the souls return unto their fountain of life in a dream. And there is a saying in Esdrars answerable unto this, I would not bring in this Author before them, but that I know they make it their Buckler. Let them now hearken what their Esdras saith: 
4. Esd. 7.32  The earth shall restore those which sleep in her, & those also which dwell with her in silence, and their secret places shall deliver those souls which are committed unto them. By the secret places, they mean the providence of God, and by the souls, the thoughts. This is their jolly gloze, that the book of this present life might offer up the thoughts 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 have no better to say for themselves, as if so be it were a shame for them to be silent. Now if it were lawful for a man to wrest and toss the Scriptures after this manner it were an easy matter to turn all things upside down. Although I have many other things to bring in against them, yet will I bring forth nothing here, of mine own: considering that the Author himself may defend himself from slander. 
4, Esd. 43.  For it was said a little before, have not the souls of the righteous called for these things in their secret places? how long live we thus in hope? when shall the fruit of the Air of our reward come? what souls are they which thus call and hope? They must dig here another mine if they intend to escape. 
Luke. 16.22.23.   
Let us now come to the story of the Rich man, and of Lazarus. The one of which, after he had passed many griefs and calamities of this mortal life, was in the end carried into the bosom of Abraham, and the other fell into everlasting torment and pain. The one is tormented, and the other comforted. There is a great bottomless depth between the joys of the one, and the grievous torments of the other. Are these dreams or fables?  
But because they would have some way to escape, they make a parable of this story, and say, that whatsoever the truth speaketh of Abraham, the rich glutton, and of Lazarus, is but a feigned thing. This is all the reverence they bear unto God and to his word. But I ask this of them, let them bring forth but one only example out of the holy scripture, where, in a parable, any man is called by his name. I pray you tell me what is meant by these words. There was a poor man named Lazarus etc. Either must the word of God be a false lie, or else this must needs be a very true story. The ancient Doctors also had great regard to this: For S. Ambrose saith, that it is rather a story than a parable, because there is a name put in. S. Gregory is of the same opinion. tertulian, Ireneus, Origen, S. Cyprian, and S. Jerome, do take it for a history. Amongst whom, tertulian thinketh that by the Rich man is meant Herode, and by Lazarus, john Baptist. And see what Ireneus saith: The thing which is recited unto us by the Lord of the Rich man, & of Lazarus, is no fable. And cyril answering the Arrians, who out of this place made it their buckler for the refuting of the divinity of Christ, refelleth not this as a parable, but expoundeth it as an history. But this is a greater mockery, that for the strengthening of their error, the more they pretend the name of S. Augustine, and because they might the better wrangle, say, that he yielded to the same opinion. I think they do it for this cause, for that he hath said in an certain place, that we must understand by Lazarus, jesus Christ, and by the Rich man the Pharisees: and yet his meaning is none otherwise, but that this story is to be transferred into a parable, if the person of Lazarus be attributed to jesus Christ, and the person of the Rich man unto the Pharisees. This is also the custom and manner of all such men as have once conceived an opinion of any thing, to suffer themselves afterward, violently to be carried away with the same. For, when they see they have no sure ground to stay on, there shall not be so small a tittle of a letter which they will not lay fast hold on, to writhe and wrest it to serve their own turns. Notwithstanding, to the end they might not still groin and grunt, S. Augustine himself saith in another place, that he receiveth it for an History. Let them now go & sell their counterfeit wares at noon day. And yet shall they not be able to fly any whither, but that they shall always mash themselves in these very snares. For, admit we did grant it them to be a parable (which they shall never be able to obtain at our hands) What other thing can they gather hereupon, but that there is some show of truth in this comparison? Now if these great Divines know not this, let them go learn at the first principles of the grammarians, and they shall find that a parable is a similitude taken from the truth. For when we hear that a man had two sons unto whom he divided and lotted out their portions, there must needs be a man, sons, an inheritance, and a division of portions. Moreover this is always the nature of a parable, first we must conceive of the bare matter as it is propounded, afterward we are led to the end of the parable, to wit, to the thing itself whereunto the parable is applied. And herein let them follow chrysostom as their Patron. He always thought this to be a parable, and yet he oftentimes drew out of it the truth. As when he proveth out of it, that the souls of the dead are in certain places, he showeth how horrible hell fire is, and the destruction that cometh of pleasures. And lest I should here lose much speech, let common reason teach them, if they have any, and they shall soon understand what the strength and reason of a parable is.  
And because we would gladly satisfy all men as much as in us lieth, we will here speak somewhat of the rest of Souls which are departed from the bodies in an assured faith of the promises of God, and surely the holy scripture meaneth nothing else by the bosom of Abraham, but this rest. In the first place we call that, rest, which these waste divines, call sleep. Neither would we refuse this title of sleep, were it not, that by their lying, they have wonderfully corrupted, and almost utterly defaced it. Moreover, we understand not by rest, slothfulness, or slumber, or any such other like drunken thing, as they attribute unto the souls, but tranquillity and a good assurance of conscience, which although it be always joined with faith, yet is it never sound, or altogether perfect, but after death. The Church no doubt, heareth from the mouth of God, 
Isaiah. 32.17.  the blessings of the faithful, being yet but as a stranger here on earth, to wit: My people shall walk in the beauty of rest, and dwell in a peaceable habitation, 
Isaiah. 26.12.  in the tents of surety, and in a plentiful peace. And again giving thanks, she singeth blessings unto the Lord: give unto us O Lord peace: For thou also workest all our works in us. When the faithful have received the Gospel they have this peace, when they see God to become their loving Father, whom before they thought him to be their judge: and in stead of children of wrath, they see themselves to be the children of Grace: that the bowels of God his mercy is poured upon them: so that they now look for none other thing at the hands of God, but all goodness, 
job. 7.  and mercy. But because that the life of man is a warfare upon earth, they which feel the stings of sin, and the dregs of the flesh, must have trouble in this world, and be comforted in God: & in this sort they shall never be without an unquiet, & troubled mind. But when as they shall have put of the flesh and the lusts thereof (who as home enemies do trouble their peace and rest) they shall in the end be at quiet and rest in the Lord For thus saith the prophet: 
Isaiah. 57.1.  The righteous pearisheth, and there is no man that once thinketh of him in his heart: good and godly people are taken away, and no man considereth thereof: for the righteous is conveyed away from the wicked. let peace come unto him, and let him rest in his bed which walketh in his ways, doth he not call them unto peace? But because they were at peace with God, 
Ezechiel. 1.27.28.  whose peace was domestical, and at defiance with the world, he bringeth them unto the highest degree of peace. And therefore ezechiel, and S. john, when as they would describe the throne of the glory of God, 
Apoc. 4.3.  they compassed it with the rainbow, which we know to be the sign of a league that the Lord made with men. 
Gene, 9.12 13. Apoc. 14.13.  Which thing the same S. john hath more manifestly taught in another place saying: Blessed are the dead which die in the Lord. Surely the spirit saith, that they do rest from their labours. This is then the bosom of Abraham. For he it is, who with so ready a mind embraced the promised blessing in his seed, so that he nothing doubted, but that the word of God was both strong and true. And as if God had now fulfilled in deed the thing which he had promised, that blessed seed, he looked for it, with as an assured faith, as if he had handled it with his hands, & had felt it with all the powers of his mind and body. 
john. 8.36  And so our Lord jesus Christ witnesseth: that he saw the day and was glad of it. Thus we see what the peace, rest, and sleep of Abraham is, so that this honest name be not defaced with the foul mouth of these sleapers. For what sweeter thing can a conscience have, wherein it may rest itself safely, then in this peace: which openeth unto it the treasures of the heavenly grace, and maketh it drunken with the marvelous sweetness of the lords cup? But what, O you my masters the sleepers, when you hear this word to be drunken, do you not think of your blockishness, of your heavy heads, and of your gross and carnal sleep? For these griefs and discomodityes wait upon drunkenness. And you according to your grossness do even thus understand it. But they which are instructed of God, know that by this manner of speech sleep is called peace of conscience, which the Lord giveth unto his, in the house of peace: after the which manner also drunkenness is called plenty, wherewith the Lord filleth his in the house of abundance. If Abraham enjoyed this peace being yet in the midst of the throngs, traveles, and dangers of his enemies: yea carrying with him his own flesh, which is an home enemy, than the which nothing is more hurtful: how much greater must we think his peace to be in respect, when he shall be quite out of danger of the blows, and darts of his enemies. Will any man now marvel, why it is said that the elect of God do rest in the bosom of Abraham, who are passed out of this life unto their God: namely because they are received into the seat of peace with Abraham the Father of the faithful, 
August. de civita. Dei. lib. 19  where they have the full fruition of God, without werysomenes?  
And therefore it is not without cause that Augustine saith in a certain place: Like as, saith he, we call life everlasting, the end of the blessed ones, 
1. Cor. 14.  so also may we call it peace. For he that can give no better nor greater thing than himself, who is the God of peace, can give no better than it. Therefore, when we shall hereafter speak of the bosom of Abraham, let them not put it over to their sleep: For the truth of the scripture reprehendeth and overthroweth their vanity. This rest, say I, 
Math 5.8, 9  is the heavenly jerusalem, that is, the vision of peace: wherein the the God of peace giveth himself to be seen to his peacemakers, according to the promise made by Christ. But so often as the holy ghost speaketh of this peace in the holy scriptures, he so familiarly useth the figure of sleep and rest, as that a man can find nothing oftener. Thy faithful shall rejoice saith David, and be glad in their beds: 
Psal. 149.5. Isaiah. 26.19.20.  Also thy dead shall live, and thy slain shall rise again. Awake, and give praise ye inhabitants of dust: for the dew of the field is thy dew, and thou shalt bring the land of the mighty ones to destruction. Go my people, enter into thy tents, and shut the doors unto thee, and hide thyself for a while, until such time as wrath be passed over.  
But the Hebrew tongue usurpeth this word to the signification of all surety and trust. David also saith: I will lay me down to sleep and take my quiet rest. 
Ose. 2.18.  The prophet likewise saith: In that day will I make a league with the beasts of the field, with the fowls of the air, and with all creeping things: I will destroy upon the earth, the bow, the sword, and war: and they shall sleep without fear. 
levit. 26.6  Moses' also saith: I will make peace in your borders, and there shall no man be afeard. 
joel. 11.18 19  But in the book of Jobe it is said: Thou mayest then be of good comfort, because there is hope, and entrench thyself, and sleep quietly: then mayst thou lie down, & none shall make thee a feared, & many shall make suit unto thee.  
The souls of the living do sleep and are in peace, which repose themselves upon the word of the Lord, and desire not to pass beyond the will of their God: but being ready to go whither soever he shall call them, they hold themselves under his hand and conduct. which thing is commanded them, 
Aba. 2.3.  though his truth tarry, yet wait for it: 
Isaiah. 30.15.  likewise, In hope and quietness shall your strength be. Now since it is so that they desire something which they see not, and look for something which they have not, it appeareth that their peace is imperfect, contrariwise, seeing they are certain of that which they look for, & desire in faith, that which they do desire, it is most certain that their desire is peaceable. This peace which leadeth the faithful to the place of peace, doth death increase & advance to the uttermost, having delivered them from the war of this world, and as it were crushed it in pieces. And having their eyes and hearts wholly fixed upon God, there is nothing better, or more blessed, whereon they may cast their eyes, or set their desire. And yet for all this they want something of that which they desire to see, which is, the most excellent and perfect glory of God, whereunto they always desire to come. And although their desire be not impatient, yet is not their rest full and perfect.  
For a man may very well say him to be at rest who is at that place where he desireth to be, & his desire hath neither measure nor end, until such time as he be at the place whither he intended to go. Now if the eyes of the chosen do look unto the excellent and perfect glory of God, as unto their mark, their desire is always a foot & on the way, until such time as the glory of God be accomplished, which the great day of judgement will fully accomplish. 
Psal. 17.17  Then shall that saying be verified: I shall be satisfied whenas I shallbe awakened with the sight of thy countenance.  
And now to the end we may pass over the reprobate, unto whom what may befall, we have not greatly to do withal, I would have them to answer me simply and plainly, what hope they have of the resurrection, 
Colo. 1.18. Apoc. 1.5. 1. Cor. 13.20.21.  without it be that Christ rose again? For he is the first borne of the dead, and the first fruits of those that rise again. For as he died and rose again, so also must we die and rise again in him. For since it hath so fallen out that by death he hath overcome death, whereunto we were ordained, it is very certain that he died of the same death as we die, and hath suffered in the same death which we do suffer. The truth of the scripture maketh this manifest unto us, whenas it calleth him the first borne of the dead, and the first fruits of those which rise again. And it hath so taught us, that the faithful might acknowledge him for their guide even in the midst of death, & when they behold their death sanctified by his death, they need not to fear the curse thereof. which is the thing that Saint Paul meaneth, when he saith, 
Phil. 3.10.11.  that he is made like unto his death, until such time as he might come unto the resurrection of the dead. For this comformity he prosecuted, which he began in this world by the cross, until the time that he had by his death fulfilled it.  
And now you my masters the sleapers, examine your hearts awhile, and consider with yourselves how Christ jesus died. Do you in your conscience think that he slept, when as he waked for your salvation? He speaketh not thus of himself: 
john. 5.26  As the Father (saith he) hath life in himself, so also hath he given to his son to have life in himself. And he that hath the power of life in himself, how it is possible for him to lose it? And I trust they will not say that this belongeth to the deity. For if it be given to him that hath it not, it is then given to his humanity, to have life in itself, and not to his deity. For seeing that jesus Christ is the son of God and man, that which is by nature as God, the same is by grace as man: to the end we might all receive of his fullness, grace for grace, when men do hear that life is in God, what hope may they conceive thereof, whenas they may also very well know, that their sins do set a cloud betwixt God and them?  
But here is the only true & great comfort, that the Father hath anointed his Christ with the oil of gladness above all the rest of his fellows: That jesus Christ as man hath received of his Father, gifts in men, to the end we might find life in our nature. And for this cause, we read that the multitude glorified God after that the child was raised up again, forsomuch as he had given such power unto men. And this knew cyril right well, who agreeth with us in the explaining of this place. Now, when we say that jesus Christ hath life in himself, in that he is man, we do not say that he is the cause of life to himself: but only this, that the heavenly Father, hath poured all fullness of life in the manhood of his son jesus Christ, which thing might be given us to understand by a familiar similitude. The fountain from which all men do draw water, and from which the small Creeks and Arms do run and flow, is said to have water of itself, & yet cometh not as of itself, but from the spring which daily feedeth it, and from the flowing streams, and is sufficient for all men to draw out of: Even so then, jesus Christ hath life in himself, to wit, the fullness of life wherewith he liveth, and quickeneth his: and yet hath he it, not as of himself, as he witnesseth in an other place, that he liveth because of his Father.  
And whenas he had life in in himself, as God, yet when he took upon him the nature of man, he received this gift of his Father, that he might also have life in that behalf in himself. These things do most certainly assure us, that Christ could not be destroyed by death, no not as he was man. And although he was truly and naturally put to death, whereof we must all die, yet held he always this gift of his Father. This was a true death, and a true separation of the Body and Soul, yet the Soul never lost her life, which being commended unto his Father, could not choose but be saved. And this is the meaning of the words of S. Peter his sermon, by which he affirmeth, that it was impossible for jesus Christ to be holden down with the pangs of death, 
Act. 2.24.27.  that the scripture might be fulfilled saying, 
Psal. 16.10  Thou shalt not leave my soul in grave: nor yet suffer thine holy one to see corruption. In which prophecy, although we grant that the soul is taken for life, Christ asketh, and looketh for two things at his Father's hand: that he would not leave his life to destruction, nor yet suffer him to come to corruption, which was fulfilled. For his soul was sustained by an heavenly power, that it should not be destroyed: and his body was kept whole and sound, until he rose again. S. Peter hath knit up all these things in a word, when he saith, that Christ could not be held down by death, to wit, that he could not be subject to the government of death, neither come under the power of death, either yet be overcome of death. When as S. Peter in this sermon, let the disputation of the soul alone, and followed only the incorruption of the body: He did it because he would make the jews to see that they were vanquished, even by their own testimony, that this prophesy appertained nothing at all to David, whose sepulchre was amongst them, and they very well knew that his body was rotten: neither could they deny the resurrection of our Lord jesus Christ.  

jonas. 2.12  We have also another Argument of the immortality of his soul, when as he ordained jonas to be a figure of his death, in that he was three days within the Whale's belly. For so must he likewise be three days & three nights in the bowels of the earth. Now jonas cried unto the Lord out of the belly of the Fish, and was heard. This belly is death: his soul then was saved in the midst of death, 
Gene. 22.10.  so that he might cry unto the Lord. Isaac also, who was a figure of the Lord, and being saved from death, 
Hebr. 12.17 19  was delivered unto his father, openeth unto us, as the Apostle witnesseth, the truth in a figure, by the manner of the rising again. For after he was laid upon the Altar, as an oblation and sacrifice prepared for the purpose, and bound upon it, he was soon after unbound by the commandment of the Lord; and the Ram that was tied by the horns in the bush, was laid in Isaac his place.  
What is now meant by this that Isaac was not put to death, but because that the son of God hath made the soul which is proper to man, Immortal? And the Ram which is a beast without reason, and that was laid in his room, is the body. And in that Isaac was bound, the same representeth the soul, which maketh an open show of one dying in the death of jesus Christ, and showeth it also daily in the common death of men, wherein all things in the opinion of men do perish: and yet for all that the soul of Christ was loosed out of bonds, and so shall ours also be loosed, before they come to perish. Come off now, some of you my masters the sleapers which are void of all shame, and brag that the death of the our Lord jesus Christ was but a dream: or else let him take part with that devilish heretic Appollinaris.  
Surely this good Lord jesus waketh, so long as he so willingly bestoweth himself about your salvation: But you sleep your sleep, and being o-overwhelmed with the cloud of blindness, can not hear those which keep watch. Moreover, this doth not only comfort us, that the son of God our head is not perished in the shadow of death, but his resurrection also doth assure us, that he is appointed to be Lord over death, 
Colos. 3.3.  and hath raised up so many of us from death, as have any part or portion in him: 
Gala. 2.20.  in somuch that S. Paul hath not sticked to say, that our life is hid with Christ in God. And in another place he saith: I live, yet not I now: but Christ in me. What can be said more of them, except they cry with open mouth, that Christ sleepeth in these souls that sleep? For if Christ hath lived in them, he is the self and same which dieth in them, If the life of jesus Christ be ours, he then which would have our life to end by death, violently plucketh the son of God from the glorious right hand of his father, & putteth him to a second death. But if it be possible for him to die, then undoubtedly must we die: But if his life hath no end, surely our souls which are engraffed into him candy no death. But what needeth us to take all this pain? Are his words strange, when he saith: 
john. 14.19.  because that I live, you also shall live. If we live, because he liveth, then if we die, 
john. 6.56  he shall no longer live. Is his promise strange, when he saith, that he which shall be knit unto him by faith, shall dwell in him, & he in him.  
Let us then clearly dismember the Lord Christ, if we will take away their lives from them. 
1. Cor. 15 22.  This is our confession, which we have well fenced with his weapons, to wit, that we are all truly dead in Adam, but yet we live ●n jesus Christ, S. Paul hand●eth these things with an honourable style in the Epistle to the Romans: to wit: 
Rom. 8.10  that if the spirit of jesus Christ dwells in us, that the body is surely dead by reason of sin, but the spirit liveth because it is justified. 
Rom. 7.23.24.  He calleth the body, a Lump of sin, which from the nativity of the flesh remaineth in man: And the spirit, that part of man which is spiritually regenerate. Wherefore as a little before he lamented his misery, by reason of the dregs of sin which remained in him, he desireth not simply to be taken out of this world, and to be nothing, so that he might escape this great misery: but also desireth to be delivered from the body of death: to wit, that the Mass of sin might be abolished in him, to this end, that the spirit being cleansed, might be at peace with God: openly declaring hereby, that the best part of him was kept captive through the bonds of his body, and that it should be delivered out of it by death.  
I would to God we were able to understand with a true faith, what the kingdom of God is, Which is amongst the faithful, even whiles they live here in this world, and to taste thereof in good earnest: for it should be very easy withal to understand life everlasting already begun. He which can not deceive us, hath made us this promise, for thus he saith: 
john. 5.24.  He that heareth my words hath everlasting life, and cometh not to condemnation, but passeth from death to life. If a way be made to everlasting life, why hinder they it by death? And in another place, 
john. 6.49 46.  This is the will of my Father, that whosoever believeth in the son shall not perish, but hath everlasting life, and I will raise him up again at the last day. He saith furthermore in the same place, 
john. 5. 5● 57  Whosoever eateth my flesh and drinketh my blood, hath everlasting life, and I will raise him up again in the last day. Not as your Fathers eat Manna and died: but he that eateth this bread shall live for ever.  
Brag not here of your goodly gloss concerning the last day. He promiseth us two things: life everlasting, and this blessed resurrection. Although you hear two things, yet only embrace you but one of them. There is also another saying of jesus Christ, which is yet more against you, when he saith: I am the resurrection and the life, 
john. 11.2  he that believeth in me, yea although he were dead, yet shall he live: And whosoever liveth and believeth in me, shall never taste of death. For the son of God meant not only to show this, but also that it might never come to pass that they should die. He saith in another place, he that keepeth my word, shall never see death.  
This is an invincible Argument against them: that whosoever keepeth the word of God, shall never see death. And this alone might be sufficient for Christians, thoroughly to arm their faith against the perverseness of these sleapers. We believe this, and we look for it. But as for these men, this is it that they must look for, even to sleep a sound sleep, until such time as they be wakened by the sound of the trumpet, which shall suddenly come upon these sleapers, as a thief in the night.  
And if God be the life of every faithful soul, as the soul is the life of the body, what is the meaning, that the soul, all the while it is in the body, causeth it to move, and is never so idle, nor her strength so weakened, but that she doth her duty some manner of way, and shall God leave his business undone, as if he were weary of working? If there be so great power in the soul, as to support, move, and drive on, this mass of earth, how great in respect shall the power of God be in the soul, which by nature is lively, and very apt and ready, to stir and move it? And yet there are some which dare say, that the soul vanisheth away: and others, that after it is separated from the body, that it useth not her power and strength. How then, will they answer unto the psalm of David, where he describeth the beginning, midst and end of the life of the blessed. For there he saith, They shall go from virtue to virtue, and shall see the God of Gods in Zion: or according to the Hebrew, from abundance to abundance. And if they continually believe until the time they come to see God, and by this belief pass to the sight of God, how do these men bury them in a slumber of drunkenness, and deep idleness?  
The very self same thing doth S. Paul also more manifestly witness, so that if they would even burst, yet shall they never be able to resist the spirit of God. 
2. Cor. 5.6 7.  Hear what he saith, Surely we know that if our earthly house of this tabernacle be destroyed, we have a building with God, an everlasting habitation in heaven, which is not made with man his hand. And therefore we groan, desiring to be clothed with our heavenly mansion, that we might be found clothed & not naked. And in very deed, we that are in this tabernacle, do groan being burdened, because we desire not to be unclad but to be clad, to the end that this mortality might be swallowed up of life. And a little after, wherefore we are always of good cheer, and in good hope and do know that so long as we are at home in the body, we are absent from the Lord (for we walk by faith, and not after the outward show) nevertheless, we are of good comfort, and had a great deal rather, to be absent from the body, and to be present with the Lord.  
Here they find a starting hole, and say, that the words of the Apostle are to be referred to the day of judgement, wherein we shallbe clad, and wherein mortallyty shall be swallowed up of life. Wherefore the Apostle (say they) concludeth thus, that we must all appear before the judgement seat of the son of God. But wherefore refer they this clothing rather unto the body, than unto the blessings which are plentifully bestowed upon us after death? who forceth them to take this word, life, for resurrection seeing that the meaning of the Apostle is easy and plain: to wit, we desire to be delivered out of this prison of the body, but not to the end to wander uncertainly without houseroom.  
For there is a far better house, and a more blessed dwelling which the Lord hath made ready for us, always provided that he findeth us clad, and not naked: 
Ephe. 6.10  For jesus Christ is our clothing, 
Psal. 45.12.13.14.  and that strong armour wherewith S. Paul armeth us. And it is written that the king shall desire the beauty of his spouse, who is mighty in gifts: & glorious within his closet. Moreover, the Lord hath set a mark upon his, whom he will acknowledge both in death and in the resurrection Wherefore look they not rather to that, which he had before spoken, and whereunto he hath adjoined this saying? Although our outward man, saith he, be corrupted, yet is the inward man, renewed from day to day. But that the Apostle addeth this conclusion, to appear before the judgement seat of the son of God, bindeth them more straightly: where he had before said: that whether we be present or absent, we earnestly strive both at home and abroad to do the thing that might best please him. Seeing that at home, is meant the body, what is signified by abroad? To the end than that we put nothing to, the words themselves without any expositor say thus much, that we do our best to please the Lord, both within the body and also without the body: and beside, that we shall feel the presence of the Lord, whenas we shallbe separated from this body. Then shall we no more walk by faith, but in open sight, because that this mass of earth, wherewith we be oppressed, separateth us very far of from our God.  
But these sleapers babble clean contrary, and say, we shall be a great deal farther of from God by death, then whiles we are here in this life. For of whom is this written: 
Psal.  They shall walk, O Lord, in the light of thy countenance. Likewise The spirit itself witnesseth unto our spirit, 
Rom. 8.16.  that we are the children of God. And many other such like sayings. They take away from them the light of God's countenance, and the testimony of the Spirit. So that if this be true, then are we blesseder now, then when we be dead. For although we live now under the Elements of this world, yet notwithstanding our dwelling and abiding place is in heaven, according to the saying of Paul. 
Phil. 3.20.  But when that Lethargy and forgetfulness of all things, shall by death take away the souls, they then lose whatsoever sweetness they have of spiritual taste. Howbeit the holy Scriptures do teach us a great deal better. 
Wise. 9,  That the body which is corruptible, maketh the soul worse, and the earthly tabernacle holdeth down the sense thinking many things.  
Now then, if the body be the prison of the soul, and the earthly habitation a manacle to bind it sure: What shall become of the soul when it is delivered out of this prison and loosed from these bands? Is she not then set at liberty, and (as a man would say) at her own choice? In so much that it may well be said, that look how much she decreaseth the body, so much increaseth she herself. Will they, nill they, this is out of all doubt, that when we have cast of this burden of the body, that the fight, which is betwixt the spirit, & the flesh, & betwixt the flesh and the spirit, is at an end. And beside, the mortifying of the flesh, is the quickening of the spirit. Therefore whenas the soul hath voided these excrements she is then in deed spiritual: and yieldeth her obedience unto the will of God, neither feeleth she the tyranny of the flesh resisting her, but reposeth herself in this quietness, thinking upon none other thing, but upon God.  
And thus forsooth may a man well say that she sleepeth, when as she is able to raise up herself without being pressed down with any weight? and that she slombreth, whenas she is able to understand many things both by feeling, and thinking, without any let? This doth not only bewray the error of these fantastical fellows, but also their malice against the works and power of God, which the scriptures testify unto us that he worketh in his holy and faithful ones. We acknowledge god to be as it were borne in his chosen, and still to grow up from day to day, 
Pro. 4.18.  which thing Solomon teacheth us when he saith The way of the righteous shineth as the light, and shineth more and more until the perfect day. 
Phil. 2.   
And S. Paul also affirmeth the same saying, he that hath begun a good work in you, will also perfit the same, until the coming of the day of jesus Christ: Now, these men do not only intermeddle with the work of God for a time, but also dash it clean out. And they which before went from faith to faith, from virtue to virtue, and enjoyed the taste of blessedness, when as they bestowed themselves in the remembering of God: these do rob them of faith, virtue, and of all remembrance of God, and place them in their beds as sleapheddes, and altogether drenched in drowsiness. For how interpret they this their going on? Do they think the souls go forward in perfection, whenas they grow fat with sleep: that they might be offered fair and fat before the face of God, whenas he shall sit in judgement?  
Surely, if they had but one grain of wisdom, they would not thus grossly jumble of the soul: But look how far the heaven is distant from the earth, so far separate they the heavenvly soul from the earthly body. 
Phil. 23.  When S. Paul then desireth to be loosed from the body, & to be with Christ, do they think it to be likely that he meant to sleep, 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 mansion, a house not made with man's hand, 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 be with Christ, 
Mat. 22.32 Mar. 12.27  whenas we give over our own life? Do they not tremble at the voice of the Lord, who calling himself the God of Abraham, Isaac, and jacob, answereth forthwith that he is the God of the living and not of the dead? And therefore he is none of their god neither yet are they his people. But they say, that these things shall then only come in very deed to pass, whenas the dead shall at the last day be raised again to life: considering that these are the words, have you not read that which hath been written of the resurrection of the dead? But yet have they not wound themselves out by this mean. For when Christ had to do with the Saducees, who denied not only the resurrection, but also the immortality of the souls: he confuteth these two errors, with this only saying. For if God be the God of the living and not of the dead, and Abraham, Isaac, and jacob, were out of the world, when God spoke unto Moses, saying that he was their God: it must needs follow that they lived another life.  
For they must needs be, over whom God maketh himself God. 
Luke. 20.  Whereupon S. Luke addeth, For all things live unto him, not meaning that all things live by the presence of God, but by his power. This then remaineth. That Abraham, Isaac, and jacob do live. 
Rom. 14.8.  Hereunto agreeth that saying of S. Paul, whether we live, or die, we die unto the Lord, we are the Lords whether we live or die. For therefore died Christ, and rose again, that he might be Lord over the quick and the dead. Can we set up any thing more fyrmelye whereon to settle and establish our faith, then to hear that the son of God is Lord over the dead? For he cannot be Lord but over some that are, saying that there must be some subjects, where there is a government.  
We see also the souls of the Martyrs which are in heaven, yield a testimony hereof before God and his Angels, 
Apoc. 6.10  who cry with a loud voice under the Altar, how long Lord will it be before thou take vengeance upon the inhabitants of the earth, for our blood? unto whom were given white garments, and was said unto them, that they should rest yet a little while longer, until such time as their fellow servants, and their brethren (which should be slain as they were) were accomplished. The souls of the dead do cry, and white garments are given unto them.  
Now (I beseech you) you sleapie & drounken spirits, how expound you these white garments? be they cushions, or pillows forsooth, for them to sleep upon? You here see right well, that white garments are unfit to sleep in. Then must you needs grant, that the souls which are so appareled, do wake. If then this be true, it is out of all doubt, that the white garments do signify the beginning of glory, which God of bountiful liberality giveth unto Martyrs, until the coming of the great day of judgement. 
Daniel. 7.9 Math. 17.2 Math. 18.3. Mar. 16.5. Acts. 1.10 Acts. 10.30. Luke. 15.22.  For this is no new nor strange thing in the scriptures that a white garment, signifieth glory, pleasure, and joy. For the Lord appeared in a white garment to Daniel. The Lord jesus appeared in this apparel upon the mount Thebor. The Angel appeared in a white garment unto the women at the sepulchre of jesus Christ. In this manner appeared the Angels unto the disciples looking up into heaven, after the ascension of our Lord. In such form appeared the Angel unto Cornelius. And the rich rob that was brought unto the son, after that he had consumed all his substance, when he returned unto his Father, was a token of gladness.  
Moreover, if the souls of the dead cry out with a loud voice, them sleep they not. When begin they then to be saped with this sleep? Neither will this objection serve them, that the blood of Abel cried for revenge. I confess in deed that this is a common manner of speech, to wit, that the deed itself speaketh, that the shedding of blood crieth for revenge. And it is without all doubt that in this place, the affection of the Martyrs is represented by the cry, because their desire 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 avenged etc.  
Wherefore S. john in his book maketh mention of two resurrections, as also of two deaths The first is of the soul before judgement. The second by which the body shall be raised up again to glory. For thus he saith: Blessed are they which have part in the first resurrection: in them the second death hath no place. And therefore this is a terrible thing unto you to you I say, which will not acknowledge this first resurrection, which is the only open way, to enter into the blessed glory.  
This also is a mighty strong weapon against them, even the answer which was made unto the thief calling for mercy. For thus he prayed, Remember me O Lord when thou comest into thy kingdom. 
Luke. 23.42.43.  And this answer he had. This day shalt thou be with me in paradise. He which is every where, promiseth to be good to the thief, and promiseth him heaven: For he hath delight and pleasure sufficient, who taketh pleasure in the Lord. Neither putteth he him of to many years, but even the very same day calleth him to the blessed pleasures of his kingdom. The cavil of these drowsy heads, wherewith they sport themselves with the word of God, they canvas to & fro. For say they, one day is as it were a thousand years in the sight of God. But they never call to mind, that God frameth himself to the capacities of men, when as he speaketh unto them. Neither do they read, that one day in the scripture is put for a thousand years. who would abide such an expositor, who hearing that God would do something to day, would think of a thousand years, or more? For when jonas denounced unto the Ninivites: Yet forty days and Niniveh shall be destroyed: 
2. Pet. 3.8.  might they carelessly look for the judgement of God, until forty thousand years were come and gone.  
Neither hath S. Peter spoken it in the same sense, that a thousand years are but as a day before God. But when as certain false prophets, did count the hours and days, because they went about to reprove God of lying, when as he fulfilled not his promises at the first, according to their Imaginations: he admonisheth them that God is everlasting, with whom a thousand years is scarcely a moment. But because they feel themselves to be yet entangled, they stiffly contend and say, that this word, to day, signifieth in the scriptures the time of the new Testament: as this word, to morrow, signifieth the time of the old.  

Hebr. 13.8.  To this purpose wrest they that which is written in the Epistle to the Hebrews: jesus Christ that was yesterday, and to day, is the same also for ever. Howbeit, they are greatly deceived. For if he was only yesterday, than he that was not before the beginning of the old Testament, had sometime his beginning: 
Colos. 1.15  Where shall jesus then, that eternal God be, the first borne also of all creatures, as touching his humanity, 
Apo. 13.48  and the Lamb slain from the beginning of the world? Besides, if by this word to day, is meant the time that is between the day of judgement, and the humanity of jesus Christ, then have we won this point of them, that the thief shall be in paradise before that day, wherein the souls, as they teach, shall wake out of their sleep. And so by their own confession, we shall wring this from them, that the promise made unto the thief is accomplished before the day of judgement, which they say is not to be accomplished, until after the day of judgement.  
But if they draw this word unto the time that followeth after judgement, why doth the Author of the Epistle to the Hebrews, add, for ever? And that they might feel with the hand their darkness, and acknowledge even by the eyesight their ignorance, if in this promise, jesus Christ looked unto the day of judgement, it ought not to have been said to day, but in the world to come. As when Isaiah went about to show the misery of the resurrection, he calleth jesus Christ, the father of the world to come. Now seeing the Apostle hath said, to morrow, and to day, and for ever: Whereas we say, it hath been, is, and shall be (which three times declare unto us eternity) what other thing else go they about by their cunning subtleties, but even to corrupt and pervert the sense of the Apostle? 
Isaiah. 30.33.  we may learn out of the prophet Isaiah, that the nature of this first word, containeth an everlasting time: who saith, that hell fire is prepared for the wicked from yesterday: considering that we know by the words of Christ, that fire is prepared for the Devil & his Angels from the beginning.  
They then which are of an upright and sound judgement, do here right well see, that there is nothing left for them to be deceived, by so open a truth. Nevertheless, they yet moil and say, that paradise was for that day so promised to the thief, as death was denounced unto our first parents, the same day that they tasted of the tree of knowledge, both of good and evil. But let it be that we granted them this, yet for all that we will draw this from them against their wills, that the thief was that day delivered out of the misery, whereunto Adam fell, wherein he transgressed the commandment that was given him: and so everlasting life was restored to the thief. Moreover, when as I shall hereafter speak of death, I will sufficiently declare, as I think, after what sort our first parents died the same day, in which they estranged themselves from God.  
And now must I turn my talk to those, who remembering the promises of God, do rest in them with a quiet conscience. And therefore, my brethren, let not this faith be shaken of from you, no not although hell gates should lift themselves up against you, seeing you have God for your pledge. who can not deny his truth. For his speech is not dark, which he delivereth unto his church, being yet but a stranger here below in this world, when he saith: 
Isaiah. 60.19.  Thou shalt have no more sun to shine by day, neither shall the brightness of the Moon shine to thee: For the Lord shall be thine everlasting light, and thy God thy glory.  
So that (as they are ordinarily wonted) if they will stretch this unto the last resurrection, it shall be an easy matter for us to refel their vanity, by every word of the chapter: seeing that the Lord hath now promised his Christ, and that the Gentiles shall be now adopted, and called unto Faith. Let us always call to mind that saying which the spirit of God hath taught us by the mouth of David: 
Psal. 92.12 13.14.  The lust shall flourish as the Date tree, and shall be multiplied as the Cedars in Libanus. For they that are planted in the house of the Lord, shall flourish in the Court of our God. And in their age shall bring forth fruit, and be fresh and in good case. Neither marvel you at this, because it seemeth that the powers of nature do fail, when you hear that age shall be green budding and fruitful.  
But considering these things with yourself, sing unto your soul after the example of David: 
Psal. 103.5  My soul bless thou the Lord, who hath filled thy mouth with goodness: thy youth shall be renewed, 
Psal. 121.8  as the youth of an Eagle. Remit all the rest unto the Lord: Who looketh unto our coming in, 
joel. 2.23.  and our going out from this time forth for evermore. It is he which causeth the morning and evening dews to rain upon his chosen & faithful: Of whom it is said: 
Psal. 68.21.  our God is the God of deliverance: and the issue of death is from the Lord God. jesus Christ hath unto us, this goodness of the Father: when as he hath said: O Father, 
john. 17.24.  those whom thou hast given me, I will that where I am, that they be also there: to the end they might see the brightness which thou hast given me,  
Let us then hold this faith which is grounded upon all the prophecies, upon the truth of the Gospel, and upon jesus Christ himself: to wit, that the spirit is the Image of God, unto whose likeness, it hath strength and understanding, and is everlasting: and so long as it is in the body, it showeth the powers: and when it is delivered out of this prison, it goeth from thence unto God, the feeling of whom, in the mean while, it enjoyeth, whiles it resteth in the hope of the blessed resurrection: and this rest is to it a paradise.  
But as for the spirit of the reprobate, whiles it looketh for the terrible judgement upon itself, it is tormented with this looking for, which the Apostle therefore hath called fearful. And to make any father search, is to plunge itself over head & ears in the bottomless depth of the secrets of God: considering that it is enough to learn that which the holy ghost, who as a a very good Schoolmaster, is contented to teach it: who saith thus, hearken unto me, and thy soul shall live. How wisely is this spoken, in respect of the vain arrogancy of these men? The souls of the just are in the hands of God, and the torment of death shall not touch them. They seem to the eyes of the foolish to be dead, but they are in peace etc. This is the end of our wisdom, which as it is sober and subject unto God, even so also knoweth it very well that they which labour to go beyond it, do fall full low.  
Let us now pull of those clouts and rags,, wherein they have swaddled up these drowsy and sleapy souls: and mingle and lickour the Poppy, which they have made them to soup, to lull them a sleep. They carry about with them certain places of scripture, which as they think do favour this sleep. and soon after, as if this sleapines were clearly proved, they thunder them against those, which forthwith will not yield unto their error. First of all, they set down, that God hath placed none other soul in man, but such as is common to all other beasts. For the scripture attributeth to all equally, a living soul: as when it is said: 
Gene. 1.  God created the great whales, & every living soul, also, there wet, 
Gene. 7.  of all flesh which had any life in it, by couples, into the Ark of Noah: And such other like places. And although the holy scriptures had never made mention hereof, yet are we clearly admonished by S. Paul, that this living soul differeth nothing from this present life, whereby the body receiveth strength and force. See what he saith: That which is sown in corruption, 
1. Cor. 15.42.43.44.45.  shall rise again in incorruption: that which is sown in weakness, shall rise again in strength: That which is sown in a fleshly body, shall rise again a spiritual body: for as it is written: The first man Adam was made a living soul: and the last Adam, a quickening spirit.  
Now I confess in deed, that the living soul is not only attributed unto beasts alone: be cause they also live: For their life is another manner of life, than the life of men. The soul that liveth in man, maketh him to have sense, wisdom, reason, and understanding, and the soul that liveth in beasts, giveth them only moving and feeling. Seeing then it is so that there is reason, understanding, and will in the soul of man, which virtues are not tied to the body: it is no marvel if it subsist without a body, and pearisheth not like the soul of the beasts, whose souls have nothing but a bodily feeling. For which cause, Paul was not ashamed, with the heathen Poet, to call us the generation of God.  
Wherefore then let them now as they list, communicate unto a living soul with man: 
Acts 17.28.29.  seeing that as touching the body, beasts, life is all one to men, and beasts: yet can they not hereupon make unto themselves a degree. to confound the soul of man with the beasts. neither yet must they thrust that saying of S. Paul upon us, which is rather with us, then against us. The first man Adam was made a living soul, and the last Adam a quickening spirit. For this answer was objected to them which could not be persuaded of the resurrection. For look upon the objection which they made, how shall the dead rise again? In what body shall they come? The holy Apostle to meet with this objection, frameth his Argument thus.  
If we learn by experience, that the seed which liveth, groweth, and bringeth fruit, was first dead, why then, may not the body which was dead, rise again as well as the seed? And if the bare and dry corn, bring forth greater plenty of fruit after it is dead, and that by a wonderful power which God hath put into it: Why then may not the body, by the self same heavenly power, be raised up again in a far better manner, then wherein it died? And to the end thou mightest not still marvel: how is it possible, that man should live, without he were fashioned into a living soul? Notwithstanding, although this soul moveth, and upholdeth the wait of the body for a time, yet maketh it not Immortal, or inccorruptible. And whiles also that it putteth forth her strength, yet is she not able as of herself to do it, without the help, of drink, meat, and sleep, which are tokens of corruption: neither maketh it the body to abide in a firm & constant condition, but that it is inclined assoon to one thing, as to another.  
But when the son of God shall take us with himself into glory, 
Tertullian so saith and S. August. also in his 3. Epist. to Fortunatus.  it shall not be only a body with a soul, or quickened with a soul, but a spiritual body, & such a one as our mind cannot conceive nor our tongue express. We see then that we shall be none other thing in the general resurrection, but yet much otherwise, if by your leave I may so say. And these things are spoken of the body, whereunto the soul administereth life under the elements of this world. But when the figure of this world shall pass away, the participation of the glory of God shall lift it up above nature. Hereby we see what the true and natural sense of the Apostle is. And S. Augustine seeing himself deceived (even as these men now are) in the exposition of this text, acknowledged afterward his fault, & corrected it amongst his retractations, & a great deal more manifestly in other places. 
Chap.  And here I think it good to set down some part of his words. It is very true (saith he) that the soul liveth either in a carnal or spiritual body, and yet notwithstanding it liveth not nor is not quickened until such time as it hath cast off the corruption. But in the spiritual body, when it is made a quickening spirit, perfectly cleaving unto the Lord, it is so quickened, as that it causeth the spiritual body, to consume all corruption, and not to fear any separation.  
To be short, albeit I grant unto them all things concerning a living soul (upon which title, as I have before said, I stand not) yet that seat of the Image of God remaineth whole and sound, be it that they term it by the name of soul or spirit, or by some other title. Neither is it a harder matter to refel that saying which they bring out of the 37. Chapter of ezechiel, where the Prophet describing the order of the resurrection, calleth the spirit from the four winds, that it might blow life into the dry bones. Whereupon they verily think it a very good consequent that the soul of man is none other thing, but a moving power without substance, which power vanisheth away in death, but is received again in the general resurrection.  
As if it were not likewise lawful for me to infer after the same manner: to wit, that the spirit of God is a wind, or vanishing motion: seeing that ezechiel in the first vision nameth wind or breath, in stead of the eternal spirit of God. But it shall be an easy matter for any man without he be too too blockish, to resolve this doubt, which these gallants can neither mark nor perceive, as learned and sharpewitted as they are. For in both these places hath been set down the very same thing which the prophets very often have set down, who figure out spiritual things, that are beyond man's reach and reason, by corporal and visible signs.  
And therefore ezechiel intended lively to set before our eyes, as by a vision lively pictured, aswell the spirit of God, as also the spirits of men, and because the same was contrary to the spiritual nature, he hath borrowed a similitude from corporal things, which was as it were an Image or pattern thereof.  
The second objection which they make, is this, for although (say they) the soul was endued with immortality, yet notwithstanding because it sinned, it hath through that sin lost her immortality. And this punishment was ordained for sin, and denounced to our first Parents, 
Gen. 2.  where it is said, You shall die the death. And S. Paul saith, 
Rom. 6.  That death is the reward of sin. The prophet also crieth out and saith, 
Eze. 18.  That the Soul which sinneth shall die. And these and such other like places these drowsy sleapers allege for that purpose. But in the first place I ask them, was not the Devil also paid with the same reward for sin?  
And yet for all that he is not so dead, but that he waketh continually, compassing here and there, seeking whom he may devour, still busying himself amongst the children of unbelief. Moreover, I ask them, whether this death shall have an end or not? If there be no end thereof (as in deed they must needs so confess) these then, howsoever they are dead, shall feel notwithstanding everlasting hell fire, and the worm which never dieth. These things therefore plainly show us, that although the soul be dead, yet it is immortal, which we grant them, and say that it feeleth both good and evil: and that this death is an other manner of thing then that which they would have, to wit, that it should turn to nothing.  
Neither have the scriptures forgotten this, and that they should have found, if they had bestowed their mind, and applied their wit unto them, rather than arogantly, and after a proud manner, to stand to that which their drunken sleapy brain hath told them. For when God pronounceth this sentence against a sinful man and saith, thou art dust, and into dust shalt return, to wit, saith he any other thing, but that that which is taken & framed out of the earth, shall return unto the earth? And what becometh than I beseech you of the soul? Goeth it into the grave, to become rotten & stinking? But we will handle these things hereafter a little more plainly, Why do they then go thus about the bush? we have already heard that that which is of the earth, must go again to the earth. Now is there any reason that we should plunge the soul of man under the earth? It is not said that man shall return unto the earth: But the thing which is dust, shall return into dust.  
And the thing that was made of the slime of the earth, is this dust. It is that forsooth that shall return into dust, and not the soul, which God gave unto man, as a thing taken from else where, them from the earth. After this sort we read in the book of job, 
job. 10.9.12.  Remember O Lord, that thou hast made me as the clay, and wilt thou turn me into dust again? He speaketh there of the Body: and a little after he speaketh of the soul and saith, thou hast given me life and grace, and thy visitation hath preserved my spirit.  
And therefore this life shall not turn into dust. For the death of the soul is far otherwise, to wit, God's dreadful judgement, the burden whereof the poor soul is no way able to bear, but must be utterly confounded, and destroyed: as by the scriptures we are taught, & as they whom God hath lively touched, have by experience most fearfully felt. And to the end we might begin at Adam, who first obtained this gentle reward, let us somewhat consider what heart he had, or to speak more properly, what was in him at all, whenas he heard this terrible voice, Adam, where art thou?  
This is a thing easilier thought of, then spoken. Although in very deed a man can not think of it, except he eftsoonnes feeleth the same. And like as the mightiness and excellency of the Majesty of God can not in words be expressed: so also can not the terribleness of his wrath be declared, how grievous it is to those, upon whom it lighteth. For they very well see the anger of God, and because they would avoid it, they are ready even to plounge themselves over head and ears in a thousand bottomless depths: and yet are no way able to escape it. And who is he that will not grant this to be a death in deed? Again I say, that a few words will serve them, who have been seared with the hot iron of conscience.  
And therefore let them which have not had experience thereof, hear what the scriptures say, whenas it is said, 
Deut. 4.  Our God is a consuming fire, who when he speaketh in judgement, killeth. And such one knew they him to be, which said, 
Exod. 20.  Let not the Lord speak unto us, for fear we die. Wilt thou then know what the death of the soul is? It is even this, whenas it is without God, and that he forsaketh it, & leaveth it unto herself. For since God is the light thereof, she loseth her life, whenas she loseth his presence.  
And to the end we might show that by particularities, which have been said in general: since it is so that there is no light without God, which lighteneth our night: it is most certain that the soul being buried in her darckenesses, must needs be blind. And then is she dumb, seeing she cannot confess that unto salvation, which she believed to righteousness. Deaf also she is because she heareth not this lively voice. Lame likewise she is, and that which is worse, she is not able to stand upright, when as she hath not to whom she may say, thou hast held me by the right hand, and guided me according to thy will: and finally she doth nothing wherein is life.  
For, hear what the Prophet saith, 
Baruc. 3.14  whenas he will show that the spring and fountain of life wholly resteth in God: Learn where is wisdom, where is strength, where is understanding: that thou mayst also know from whence cometh long continuance, & life, and where the light of the eyes, and peace is.  
What wouldst thou else more desire to come unto death? And to the end we should not here stay in this godly way, let us consider with ourselves what life it is that jesus Christ hath brought us, and it will put us in mind with what kind of death he hath redeemed us.  

Ephe. 5.  S. Paul teacheth us both the one and the other. For thus he saith, Awake thou which sleepest, and arise from death, & Christ will enlighten thee. He speaketh in this place unto dust, but yet unto such as being wrapped up in their sins, carry with them both hell and death. And in an other place he saith, 
Colo. 2.  And you when you were dead through sin he hath quickened you together with Christ, forgiving you all your sins. And like as according to the saying of S. Paul, 
Rom.  we die unto sin whenas lust is quenched in us: Even so die we unto God, whenas we subject ourselves unto our lust which liveth in us.  
But to speak all in a word, in living we die, (which thing S. Paul speaketh of the widow which liveth in pleasures) to wit, 
2. Tim. 5.  we are immortal unto death. For although the soul keepeth her understanding, yet is a guilty conscience as it were a very blockish and unfeeling understanding.  
Now therefore, whatsoever this death of the soul was, yet for all that it is far of that the death which Christ died for us, is such one. For he hath accomplished by his death, whatsoever the prophets have promised of his victory against death. For thus have the prophets said, 
Isaiah. 25.  he will destroy death for ever. It is likewise said, I will be thy death, O death, & hell, 
Oseah. 13.  I will be thy sting. Also, 
Hebr. 2.  Death shall go before his face. The Apostles likewise declare the things already done: for thus it is said: he hath overcome death: 
2. Tim. 1. Rom. 5.  But hath enlightened life by the Gospel.  
For if by the offence of one, death reigned through one, much more shall they which receive the abundance of grace, and of the gift of righteousness, reign in life through one, that is jesus Christ. Let them now abide and withstand these lightenigs if they can. For since they say that death came by Adam, (which we also confess, but not in such sort as they imagine, but as we have before said, whereinto the soul fell) we on the contrary part say that life came by Christ, which they are never able to deny: so that the point of the whole controversy consists between the comparison of Adam, and of jesus Christ.  
And therefore they must first of all reconcile this with that saying of S. Paul, that whatsoever was only lost by Adam, hath been also restored by jesus Christ: But look, how far the power of grace hath surpassed sin: even so, of a more far passing greater power hath je-christ been in making restitution, them Adam was in the loss. For he plainly teacheth, that the gift is far greater than the sin, although not upon many men, yet most plentifully upon those, upon whom it aboundeth. And now let them answer if they will, that it aboundeth, not because it hath given life more abundantly, but because it hath blotted out many sins, seeing the only sin of Adam is it, which hath brought us to destruction. And this is the thing which I demand.  
Moreover seeing he teacheth in another place that sin is the sting of death, what death is it that can sting us, since his sting is rebated, yea altogether consumed? And so, he handleth none other thing in many chapters of the Epistle to the Rom. But plainly declareth that sin is wholly abolished, because it hath no longer dominion over the faithful. 
Rom. 8.1.  Wherefore if the law hath power over sin, what other thing then do our sleapers who kill those that live in jesus Christ, but draw them into the curse of the law, which is clean dead? And therefore the Apostle boldly saith, that there is no condemnation with them that are in jesus Christ, who walk not after the flesh but after the spirit.  
Surely they pronounce a fearful sentence against those whom S. Paul freely acquitteth of condemnation, whenas they say, ye shall die the death. What is then become of grace, whenas death reigneth as yet amongst Gods chosen? Now, according to the saying of S. Paul, sin reigneth in deed to death, but grace, 
Rom. 6.7.  unto everlasting life: and therefore if grace surmounteth sin, there remaineth no place for death. Wherefore as by Adam death entered, & reigned, even so doth life also now reign by jesus Christ.  
Now than we know, that jesus Christ being raised again from the dead, dieth no more: neither hath death any more power over him. For in that he died unto sin, he died only once for all: But in that he liveth, he liveth unto God. And hereby we may see, that they themselves refute their error with their own weapons. For when as they say that death is the punishment of sin, they forthwith grant, that if man had not sinned, he had been Immortal. For that which began to be, was not sometimes: and that cometh through punishment and not by nature,  
Contrariwise S. Paul, that sin is swallowed up of Grace, so that it hath nothing to do with the children of God. And so we have gotten this point of them, that Gods chosen are now such, as Adam was before he sinned. And as he was created incorruptible, Even so are they now, who are by jesus Christ, framed a new into a better nature. And that saying of the Apostle is not against this: 
1. Cor. 15.54.  That the written word shall be accomplished: death is swallowed up into victory. For if they say it is so, that the word shall be made: then can it not be denied: but that to be made, must also be taken to be accomplished. For whatsoever is now begun in the soul, shall be accomplished in the body: or rather whatsoever is only begun in the soul shall be accomplished together both in body & soul. For, this general death, whereof as by the common necessity of nature we all die, is a natural way for the elect to come to the sovereign degree of Immortality, 
Augustine in his 43. Chap. of the difference between the life of man, & the life of brute beasts.  rather than to any evil or punishment. And as S. Augustine saith: It is nothing else but a finishing of the flesh, which consumeth not the things that are fast joined and knit together: but maketh a partition of them, when as it bringeth both the one, and the other to their first original.  
The third thing which they allege, 
Acts. 7.  is that which they so often speak of those which are dead, 
john. 11.11 2. Thes. 4.3. Kings 11 21.43.  to wit: That they sleep. As it is said of S. Stephen: That he slept in the Lord. Likewise Lazarus, our friend sleepeth: Also, sorrow not for them that sleep. And this saying is so often repeated in the books of the kings, as that a man shall scarcely find any phrase of the scripture more familiar and common. But chiefly & above all, 
job. 14.7.11.  they urge and make a great reckoning of the saying in the book of job, where it is said: There is hope of a tree if it be cut down, that it will yet sprout, and the branches thereof spring, but when a man is dead, what is become of him? As the waters pass from the sea, and as the flood decayeth and drieth up, even so a man after he be a sleep, riseth not again, neither shall he wake out of his sleep, until such time as the heaven be not.  
Now, if we believe that the souls sleep, because that death is called a sleep: In the first place, the soul of jesus Christ was possessed with the very same sleep. 
Psal. 3.5.  For David so speaketh of himself: I laid me down and slept, and rose up again, for the Lord sustained me.  
His enemies also used this wicked speech towards him: 
Psal. 41.8.  Shall he that sleepeth, rise any more again? Wherefore, if it be not lawful to think so basely, and vilely of the soul of christ (as heretofore hath largely been handled) we ought not to stand in doubt, that the scripture had only regard unto the outward shape of the body, neither yet hath derived and fetched this sleep from the consideration of men. For these two manner of speeches, he slept with his fathers, and, he was laid or buried with his Fathers, we take indifferently.  
And yet by the way, the soul is not laid or buried by the souls of the Fathers. But the body is carried to be laid in the grave of the Fathers. Samuel likewise in the story of the Kings, attributeth this sleep unto the Faithless kings, as may be seen in the two last books of the kings, as also in the books of the Chronicles. And therefore when thou hearest it said that a wicked man sleepeth, think thou not once of the sleep of the soul, which can not have a worse hangman to torment and vex it, than an ill and guilty conscience. what becometh then of this dreamer or sleaper, who is thus vexed and distressed? 
Isyiah. 57 ver. 20.21.  For the wicked are like unto the raging sea, which can not calm itself when it lusteth, whose flowing surges, cast up filth and stinking badgage: There is no peace saith the Lord, unto the wicked.  
Nevertheless, David meaning to set forth the sharp pricking sting of the conscience, 
Psal. 13. ver. 3.  saith: O Lord my God lighten mine eyes that I sleep not in death. Thus we see that the bottomless depth of hell, holdeth wretched man besieged: and the strength of sin tormenteth him: and yet he sleepeth, yea he doth more than sleep, because he abideth all these things.  
And therefore these simple and ignorant fondlinges, must be set again to their A. B. C. seeing they have not as yet learned, that part, is sometymys taken for the whole: and sometimes the whole for part, which figure, is so oftentimes used in the scriptures. Neither would I have any man believe me, except I strst bring forth certain places, which plainly show, that so often as this saying, sleeping, is taken for death, 
job. 7.21.  it is spoken by a figure called Synecdoche. For, when job saith: Behold I sleep now in the dust, and if thou seekest me in the morning, I shall have no more being: Is it to be thought that his soul should be overcome with sleep?  
Now therefore, the soul is not to be turned into dust: 
job. 21. v. 2.6.  nei- is it to sleep in the dust: As also it is said in another place: They shall sleep both in the dust and the worms shall cover them: 
Psal 88 ver. 5.  And when David saith: Like the slain lying in the grave: Art thou of the opinion that job and David (by these sayings) have put out the souls to be eaten of worms. 
Isaiah. 14. ver. 7.8.   
The prophet likewise teacheth us even the very self same thing who meaning to describe the destruction of Nebuchadnezer, saith after this manner: 
Isaiah. 14. Verses. 18.19.  The whole world is at rest, and is quiet: The fir trees also rejoiced of thee, and the Cedars of Lybanon, saying: Since thou sleapst, none hath risen up to come against us. And anon after, it is said: All the kings of the nations, even they all sleep in glory, every one in his own house: but thou art cast out of thy grave. All which things are spoken of a dead body: so that to sleep is to be laid down as they are which sleep, 
Horace in his ●des.  who are laid upon the earth. The very pagan Poets were able to give instructions of this manner of speaking. And therefore have in the old time, called the place which was appointed to bury the dead, a Churchyard, which signifieth as much as a dorture, or a place of sleep and rest. Not meaning thereby that the souls were there laid, to rest themselves, but the dead bodies. I trust now by this time, that the smokes of these our Gallants are already well vanished, wherein they have wrapped the sleapy souls, since it hath been proved, that in the whole volume of the scripture there cannot be found, that this word, Sleep, so often as it is set down for death, is attributed unto the souls and spirits. And beside, we have else where more at large handled the rest of the souls.  
For their fourth objection, they take great hold of the saying of Solomon, as if thereby, they had some great matter to thunder out against us: Where it is said in the book of Ecclesiastes, or of the Preacher: 
Ecclesi. 3. ver. 18.  I considered in mine heart upon the state of the children of men, that God had purged them, yet to see to, they are in themselves like unto beasts. For, the condition of the children of men, and the condition of beasts are even as one condition unto them: For as the one dieth, so dieth the other: For they have all one breath, and there is no excellency of man above the beast: For all is vanity. All go unto one place, and all was of the dust, & all shall return to the dust.  
Who knoweth whether the spirit of a man ascendeth upward, and the spirit of the beast descendeth downward, and to the earth? What and if Solomon answered them here in a word? Vanity of Vanities, saith the preacher, and all is but vanity. For, what meaneth he hereby, but to show that the mind of man is vain, and uncertain of all things? Man seethe that he dieth as the beasts do, that life and death is with him, as with the beasts: and therefore he thus concludeth: that his state and condition, is like unto the state & condition of beasts. And like as beasts have nothing remaining after death, no more doth man reserve any thing unto himself after he is dead. And thus we see what the spirit, the reason, and understanding of man is. For the carnal man perceiveth not the things of the spirit: For they are to him foolishness, and can neither understand, nor know them. For a man beholdeth with his carnal eyes, looketh at present death: and ascendeth no higher, but considereth this after manner: that the earth bringeth forth all things, and shall likewise return to the earth: and in the mean while never looketh to the soul. And for this cause he addeth this saying who knoweth whether the spirit of man ascendeth upward? So that when we come to the soul man's reason is driven to such a strait in itself, as that it will not understand any thing that is sure or manifest, be it that it standeth, meditateth, or reasoneth.  
Seeing then it is so, that Solomon showeth the vanity of man's mind, because that in respect of the spirit, it is changeable and wavering, he no way favoureth their error: but strongly and soundly upholdeth our faith. For the wisdom of God layeth wide open, & telleth us of that which surpasseth the capacity and measure of man's understanding: to wit: 
Gene. 9  That the spirit or mind of the children of men looketh upward.  
I will also propound another like thing out of the self same Author, to the end I might somewhat bend & pluck down their stiff necks. For thus it is said: 
Ecclesi. 9 ver. 1.2.3.4.5.  There is no man that knoweth by any outward thing, the love or hatred of God towards men: but all things are in an uncertainty: because that all things fall out a like unto all: The self and same estate, is aswell to the just as to the wicked, to the good, as to the evil, to the pure, as to the polluted, and to him that sacrificeth, as to him that sacrificeth not.  
And therefore if all things be in an uncertainty, for that which is to come, shall then a faithful man, unto whom all things work for the best, interpret, that affliction is a sign of the hatred of God? no not so. For thus it is said unto the faithful, you shall be oppressed in the world, but in me you shall have consolation. And they trusting upon this saying, do not only rest themselves in a constant mind upon whatsoever shall come unto them, but do also glory in their troubles, confessing with job: That although he would slay us, yet will we put our trust in him.  
How then are the things that are to come uncertain? Forsooth so far forth as man can judge they are so. And yet for all that, every man that liveth is nothing else but vanity. For he goeth on further and saith, this is an evil thing amongst all the rest that is done under the sun, that there is one condition unto all, and also the hearts of the sons of men are full of wickedness, and madness is in their life, and after that, they go to the dead. There is no man which liveth ever, and hopeth thereof: For a living dog is better than a dead lion. For the living know that they shall die, but the dead know nothing at all: neither have they any more a reward. For the remembrance of them is clean forgotten. And speaketh he not all these things by reason of the beastliness of those which look only down at their feet, having 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, upon hope whereof, if they did cast their eyes, they would neither be seasoned with the contempt of God, nor yet filled with wickedness: to the end I might overslip all the rest. And therefore let us conclude with Solomon, that man's reason is not able to comprehend all these things. So that, if we would have any certainty thereof. Let us run unto the law, and testimony, wherein is contained the truth and ways of the Lord.  
For see what is said in that place, 
Eccle, 12.7  until such time as the dust returneth to the earth whereof it was, and the spirit returneth unto God who gave it. And therefore, whosoever hath heard the word of the Lord, needeth not to doubt that the spirit of the children of men ascendeth upward. I do here simply take to ascend upward, is to consist and be immortal: as to descend downward, is to tumble, fall down, and perish.  
As for their first argument, they vomit it out, with open mouth, and strain forth their wide wesauntes, to the end to awake the sleapers out of their deep and sound sleep. For in it they think, standeth the greatest part of their victory. And at what time they mean to deceive and blear their young scholars eyes, this is it that they chief lay hold on, whereby to corrupt their faith, and sound understanding. For, say they, there is but one judgement by which every one shall receive his reward: The good ones, glory and the wicked ones, hell fire. And before this day come, there is neither blessedness nor yet misery appointed.  
For the scripture every where beareth thereof witness, for thus it is said: 
Mat. 24.31.  And he shall send his Angels with the great sound of a Trumpet, and they shall gather together his elect, from the four winds, and from the one end of the heavens unto the other. It is likewise said, 
Math. 13.  The son of man shall send forth his Angels, which shall gather all offences out of his kingdom, and they which have wrought iniquity shall be cast into the fiery furnace, where shall be weeping and gnashing of teeth. And then shall the just men shine as the sun in the kingdom of their Father.  

Math. 25.34.41.46.  Also it is said, Then shall the king say to them that are on his right hand, come ye blessed of my Father, inherit the kingdom prepared for you from the foundations of the world. And shall say unto them on the left hand, Depart from me ye cursed, into everlasting fire which is prepared for the Devil and his Angels. And these shall go into everlasting pain, and the righteous into life eternal. The like saying is also in Daniel, 
Danie. 2.1  And at that time the people shallbe saved, every one that shall be found written in the Book.  
And therefore they say, If all these things are written of the day of judgement, how can it be that the elect should be called to the inheritance of the heavenly kingdom, if they already possess it. How shall it be said unto them, come hither, whenas they are already there? how shall the people be saved, whenas they are presently saved?  
Wherefore, the faithful which now walk faithfully, look for none other day of their salvation: according to that saying of S. Paul, knowing that he who hath raised up jesus from the dead, 
2. Cor. 4.14  shall raise us up also with jesus Christ. And in an other place it is said, looking for the appearing of our Lord jesus Christ, who will make you strong even unto the end in the day of his coming. etc.  
And admit we granted them all this: yet then by the way why do they of their own brain put to the thing that is not, to wit, sleep. For they cannot show us one syllable of sleep amongst all the places which they allege. And although they be awake, yet it may be, that they are with out glory.  
Wherefore, seeing it is not only a rash but also a mad man's part, boldly to conclude upon things which man his reason is not able to comprehend, of which sort are these strange & obstinate opynativers, dare they defend sleep, which they have not received from the mouth of the Lord. And therefore this may suffice discreet and sound judgement, to the end they might know this sleep, to be a shameless forgery or feigned invention, as in very deed it is, because it cannot be proved by the manifest word of God.  
Howbeit let us handle these places as briefly as we can, to the end the simpler sort might not be troubled therewith, whenas they hear it said, that the salvation of the souls is prolonged and put of unto the general day of judgement. First of all, we must understand this to be a most resolute and sure thing, that our blessedness is still on the way going unto this great day, which shall end our journey: In like case, the glory of the elect, and the end of their last hope doth tend and hath an eye unto the same day, because their blessedness and glory shall then be accomplished.  
For it is agreed hereupon amongst all men, that there is none other perfect blessedness, or glory, but the only perfect conjunction with God. And unto this end we all bend, run, and show ourselves forward, and all the scriptures and promises of God send us thereto. For that which God once said unto Abraham by mouth, belongeth also unto us: where he saith, 
Gene. 12.  I am thy very great reward.  
Seeing then this reward is appointed for all those that have part with Abraham, to wit, the enjoying of God, and the blessed possessing of him, besides which reward, it is not lawful to wish any other, for when there is any question of our hope, we must cast our eyes upon it. And thus far, if I be not deceived, do our adversaries agree with us.  
Moreover, I likewise trust that they will agree with us in this, that this kingdom, whereunto the chosen and faithful are called, which in other places is called salvation, reward, and glory, is none other thing but this most blessed conjunction and union with God: to wit, for that they are fully in God, and that God maketh them perfect: & that on their behalf, they cleave unto God, enjoy him fully & wholly and to speak it in one word, God and they are one. For after this sort, whenas they are in the fountain of all fullness, they come even unto the last end of all righteousness, wisdom, and glory, upon which blessings the kingdom of God verily consisteth.  
For S. Paul showeth it to be the last point of the kingdom of God, 
1. Cor. 15.28.  whenas he saith, To the end that God might be all in all things. And therefore seeing god in this day, shall in very deed be all in all things, and bring his chosen and faithful to a just perfection, it is not without cause that this great day is called the day of our salvation, before which time our salvation is not perfectly accomplished. For they whom God filleth, are filled with all riches, which no tongue can utter, no ear hath heard, nor eyes have seen, nor yet understanding hath conceived. Wherefore seeing these two things are out of all question, our sleapers vainly take in hand to prove, that the holy servants of God who are departed this life, are not as yet entered into the kingdom of God, because it shall be said unto them, come ye blessed of my Father inherit etc.  
Now this is easily answered, to be no good consequence, to say, that there is now no kingdom, because as yet it is not perfect. But contrariwise, we say, that the kingdom which is already begun, shall then be made perfect. Neither would I have any man believe me herein, if I do not first of all manifestly show by sure arguments of the scripture that this is true. 
1. Cor. 15.  For this day, is called the kingdom of God, because that at that time he shall in deed put under him, all contrary powers, subdue Satan with the breath of his mouth, and destroy him through the brightness of his coming. 
2. Thes. 2.  But he himself shall fully and wholly dwell and reign in his chosen.  
For God cannot hereafter otherwise reign in himself, them he hath reigned from the beginning: whose Majesty can no way be either increased, or yet diminished: But shall reign in such sort, as that he shall be openly showed unto all the world. When then we pray to have his kingdom come, do we think that he hath now no kingdom? And beside, what say they then to this saying? the kingdom of God is within you.  
Wherefore, God reigneth at this present in his elect, whom he guideth and governeth by his holy spirit. He reigneth also over the Devil, sin, and death, when he commandeth the light to shine in darkness, by which, error, and lying are confounded: and when as he will not suffer the powers of darkness to hurt them, who have the sign of the Lamb in their forehead. He reigneth also (I say) even at that present, when as we pray, and say, let thy kingdom come. And surely, he likewise reigneth, when as he worketh power in his faithful, and when he giveth a law to Satan, appointing him what to do. But then shall his kingdom come, when as it shall be accomplished.  
And then shall it be accomplished, whenas he shall fully show the glory of his Majesty, unto the faithful, salvation, and unto the reprobate, shame and confusion. Howbeit, is there any other thing that a man may say or believe of the faithful & chosen? whose kingdom and glory, is to be in the glorious kingdom of God: as to reign as it were with God, and to be glorified with him, and finally to be partakers of the divine glory. And although this kingdom is not yet come, yet notwithstanding it may be seen in some measure.  
For they which have in some measure the kingdom of God within them, begin to be in the kingdom of God, and to reign with him, 
Math. 16.  against whom hell gates cannot prevail. For they are made righteous in god: as it is said of them, 
Isaiah. 43.  All the seed of Israel shall be made righteous unto the Lord, and be also blessed.  
So that, to say truly, This kingdom is the building up of the Church, or the advancing of the faithful, which thing S. Paul describeth unto us: 
Ephe. 4.13  who by all degrees of ages might grow up unto a perfect man. Now these Gallants see here the beginning of this kingdom, and the increases thereof: and so soon as they see these things with their eyes, they give no longer place unto faith, neither can they believe that which is set before their fleshly eyes.  
But S. Paul telleth them another matter, for thus he saith, 
Col. 3.3.4.  Ye are all dead, and your life is hid with Christ in God. For when Christ who is your life shall appear, ye also shall appear with him in glory. He saith that our life is hid in God with jesus who is our head: Now, he deferreth our glory unto the day of the glory of jesus Christ, the head of all the faithful, & shall bring with him his members, as the head of them.  
S. john also saith the very self same thing. dearly beloved, 
1. john. 3.2  we are now the sons of God, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: For we shall see him as he is. Now, he saith not by the way, that we shallbe made nothing for a certain time, but because we are the children of God, who looketh for inheritance of our Father, he therefore sustaineth and upholdeth our hope unto that day, wherein the majesty and glory of God shall be made manifest in us all, and we for our part, shall glorify ourselves in him. Now, they will here again marvel, whenas they hear, the children of God who may not return again unto their sound and perfect understanding, and feel this generation to be immortal, which cometh from God, whereby, we are made partakers of the divine immortality.  
But let us go on with that which we have begun. Let them cry out as much as they will, & say, that the blessed ones of God are not called unto the kingdom before the great day of judgement, and that salvation is not promised unto the children of God before that tyme. Yet this I say, that jesus christ is our head, whose kingdom & glory have not yet appeared: But if the members should go before the head, it were a crooked kind of order.  
And therefore, we shall now follow our Captain and King, whenas he shall come into the glory of his Father, and sit in the seat of his Majesty. And yet notwithstanding that which is in us from God, 
Math. 16. & 25.  to wit, our spirit, liveth: because that jesus Christ who is our life, is living. For it were an absurd thing to say, that our life were living, & yet were utterly perished. And this life is in God, and with God: and is also blessed, because it is in God. All these things do very well accord & agree with the truth. For why is it said of them who are dead in the Lord, that they are not yet delivered, or that they do not as yet inherit the kingdom of God? It is because they live in hope of that which yet they have not, and have not as yet attained unto the end of their felicity.  
Wherefore then are they not yet blessed? It is because they right well knowing that God is merfifull unto them, and seeing a far of the reward to come, do rest themselves in the sure hope of the resurrection. And surely, so long as we dwell in this earthly prison, we hope for the thing which we see not: and against all hope, believe in hope: and that is the thing which Saint Paul speaketh, of Abraham: But, 
Rom. 4.  when as the eyes of our understanding (who being now buried in this flesh, have their sight troubled) shall be no more bleared, 
Heb. 10. ver. 27.  we shall then see the things we look for, and take pleasure in this hope. For we are not a feared to speak thus after the manner of the Apostle, who saith to the contrary: That there remaineth none other thing for the reprobate: but a fearful looking for of judgement, and violent fire, which shall devour them. Seeing then that the thing which the reprobate look for is terrible, it is most sure. that the thing which the chosen and faithful look for, is joyful, and therefore of very right aught to be called most blessed.  
And because my meaning is to instruct our adversaries, rather than to constrain them, let them give us the hearing, when as we shall draw the truth out of a figure of the old Testament, and that not without good warrant. For as S. Paul in the passing of the children through the re●●●a, 
1. Cor. 10.1  handleth by an Allegory the overthrow of Pharaon, and their deliverance through the water: even so also let them give us leave to say that our Pharaon is drowned in Baptism, our old man crucified, and our members mortified, that we are buried with jesus Christ, are delivered out of the captivity of the Devil, and out of the tyrannous government of death: albeit notwithstanding we walk only in the wilderness, which is a dry and barren ground, 
Psal. 142.  Except the Lord ●ay●●● Manna from heaven to us, and maketh the water come out of the Ko●ke.  
For our soul is like dry ground without water, which gapeth with dryness before the Lord, and is pressed with want of all goodness, until such time as he raineth and droppeth the graces of his holy spirit thereon. And soon after, they were brought into the land of promise under the conduct of josua the son of Nawe, a land, flowing with milk and honey: That is to say, The grace of God delivereth us from the body of death by our Lord jesus Christ. Howbeit, this was not done without sweat, & shedding of blood. For then the flesh chief striveth and layeth open her power and force against the spirit. After we have made our abode upon the earth, we are then satisfied with plenty. For we have white garments given unto us, and we recover our rest. Howbe ●t jerusalem the chief City of the kingdom, is not yet built and set up. Neither doth Solomon the king of peace, fully govern the kingdom as yet.  
And therefore the souls of the faithful are at peace, after they are dead, seeing they are g●tt●● out of the thraldom of their enemy. For they are in the midst of all riches: and as it is said: They shall go from plenty to plenty. But when as the heavenvly jerusalem shall be lifted up on high in her glory, and the true Solomon, who is the Lord jesus, even the king of peace, shall be honourably placed in his judgement seat, the true Israelites shall reign with their true king and prince.  
And therefore if we will borrow and fetch a similitude from worldly things, we have war against an enemy, so long as we have to fight against flesh and blood. Even then do we overcome our enemy, when as we are spoiled of this sinful flesh, so that we be altogether with God. We shall triumph, and enjoy the fruit of the victory, when as out head shall be lifted up in very deed above death, to wit, when death shall be swallowed up into victory.  
And this is our limit and end whereof it is written, I shall be filled, when as I shall be awaked through the sight of thy glory. Now, all they who have learned to obey God, and hear hts voice, may soon learn these things out of the holy scriptures. All they also who have reverently, and discretely handled the mysteries of God, have taught us these things, and as it were given them us from hand to hand.  
For the ancient Doctors have been bold to say thus much, 
Tertullian in his book of the resurrection of the flesh  that the souls are verily in paradise, and in heaven: and notwithstanding, have not as yet received their glory, or reward. For thus saith Tertullian: Both the reward & danger hang upon the coming of the resurrection. And yet for all this, he teacheth that the souls, without all doubt are with God, and do live in God before this coming.  
And in another place, why should we not understand the bosom of Abraham to be taken for a thing to receive the souls of the faithful, wherein is pictured out the Image of faith, and the manner of both judgements clearly showed. Ire●eus also saith after this sort,  the Lord hath passed through the midst of the shadow of death, 
Ireneus in his ninth book against heresies.  where the souls of the dead were, and soon after, was bodily raised up again, and after his resurrection, lifted up into the heavens. it is most certain that the souls of his disciples, for whose love the Lord hath wrought all these things should go into an invisible place, which the Lord had appointed for them.  
And that they should there remain until the resurrection, looking for their own resurrection, taking again their bodies upon them, and perfectly rise up again, to wit, bodily, and as the Lord rose again, even so should they also come before the presence of God: For no Scholar is above his Master. etc.  
chrysostom also saith, understand, what and how grea● a thing this is, that Abraham is placed. And the Apostle S Paul also, when then shall this be accomplished, that they might receive their reward? For if w● come not to that, the Father hath foretold, that we shall no● have the reward: For he dealeth much like, for as a good father that loveth his children very well, saith unto the children that are worthy of commendation, and do their duties well, that he will not give them their meat until such time as the other brothers be also come. But art thou sorrowful, because thou receivest it not all this while? what shall become of Abel then who hath overcome this long since, & is not yet crowned, although he be placed?  
What shall Noah do? And what shall the rest do that were in those days? For we may see that they all tarried, and so must also the rest ●●●●y, which shall come after thee. And anon after it is said: They ●●…e prevented us in the conflicts, but they shall not go before us in crowning: For there is but one settled time for those that shall be crowned. And S. Augustine maketh a description, in many places of the secret receptacles, where the souls of the faithful continue, until such time as they receive the crown and glory: But in the mean while the reprobate are punished, looking for the just pain of judgement. And in an Epistle which he writeth unto S. Jerome, he saith: The soul, after the body is dead, shall be at rest, and in the end shall receive the body into glory. Nevertheless, he reacheth in an another place, that after the ascension of jesus Christ, the souls which l●ue in Christ, 
2. Pet. 2.4.  ascend into heaven. And yet he is not contrary to himself. 
jude.  For although it be true, that the wicked spirits are even now tormented. (as S. Peter affirmeth) yet is this fire, whereunto the reprobate shall be cast at the day of judgement, said, to be prepared for the Devil. S. Peter hath made mention both of the one and of the other, when as he saith: They are reserved under everlasting chains unto the great day of judgement. In which place, by this speech of reservation, he meaneth the pain, which yet they feel not: and by the chains, is meant the pains which they presently feel. And S. Augustine himself so handleth it in another place, when he saith: Thy last day cannot be far of: & therefore make thyself ready for it.  
For as thou passest out of this life, such one shalt thou be found in the life to come. And thou shalt not be after this life by and by where the saints shallbe, unto whom shallbe said, come ye blested of my Father, inherit the kingdom which is prepared for you from the foundations of the world. And who knoweth not that thou shalt not be there as yet? But thou mayst very well be there where the rich proud man, being in the midst of his torments, seethe that poor wretch (sometime still of fores and blains) in rest and peace a great way from him. And thou being taken up into this rest, certainly lookest most assuredly for this great day of judgement, wherein thou shalt again receive thy body, and be changed and made like unto the Angels.  
Neither do I mislike of that which S. Augustine in another place, for Instruction sake, dealeth withal, so he may meet with a sound and modest Interpreter: to wit, that there are many degrees of the soul: The first is the quickening of life, or life itself: The second, understanding: The third, art: The fourth, power: The fift, quietness: The sixth, entrance: And the seventh, contemplation. Or if any man had rather say thus, The first is from the body, The second to the body, The third about the body, The fourth unto itself. The fift in itself, The sixth unto God, The seventh in God.  
I have not thought it a miss to bring in here these words, to the end to show the meaning of this holy man herein, ●…ther than straightly to bind any, much less myself to the necessity of this distinction. For S Augustine himself (as I think) wisheth it not, but meant to show as plainly as he could that there is a going on of the soul, which it shall never fully attain unto, until the day of judgement.  
Finally, for this day of judgement, with which they so greatly denfend themselves, there is an argument come to my mind, which may pluck this error clean up by the roots. For in our creed, which is the very effect of all our belief, we confess the resurrection of the flesh, and not of the soul. Neither is there any place left for their wrangling, whenas they will tell us, that by this word flesh, is meant the whole man: We grant them that it is sometimes so taken, but in this place we flatly deny it them, whereas words which are very plain and easy to be understood are set forth unto the rude and ignorant people.  
In very deed the pharysies who were stout defenders and and maintainers of the resurrection, and who had always this word, resurrection in their mouths, did not yet, notwithstanding, many times believe that there was a soul.  
Yet do they still lay hold on us and force us to stick unto this dangerous rock. For they now allege the words of S. Paul wherein he telleth us that we 〈◊〉 miserabler than all men, if the dead did not rise again. And thus they frame their Argument, what needeth say they any resurrection, if we be blessed before the resurrection? But that which is more, what is that great misery of christians, which surpasseth the misery of all men, if this be true that they are at rest, whiles the residue are so grievously tormented, and after so wonderful a manner? And here I give them warning, that if I meant to dally and shift (as they go about none other thing but to abuse the ignorant people) I would find sufficient passage enough to escape. For, who shall let me from following of other good men, that have disputed, not of the last general resurrection, in which, after the corruption of our bodies, we shall receive again incorruptible bodies, but of the life which remaineth for us after this mortal life, for it is an ordinary and common manner in the scripture, to let us understand by this speech of the resurrection, what the blessed and everlasting life is?  
For when we hear it spoken that the Saducees denied the resurrection, it is not referred to the body, but is simply spoken according to their opinion, that after a man be dead, there is no memory left of him. And hereof is a probable Argument, that whatsoever, wherewith S. Paul helpeth himself to strengthen that, which he hath said, should be overthrown in one word, if it were answered, that it is very true that the souls live, and that the bodies which shall turn to dust, can by no means rise again:  
Let us now then come to examples, first as touching this saying, they which are dead in jesus Christ are lost, this might the philosophers have easily confuted, who have mightily and constantly defended the immortality of the soul. And as for this saying, What shall they do who are baptized for the dead? It is very easily answered: For the souls live after death. And to this which followeth, wherefore are we also continually in danger? It may be answered, that we lose this frail life, to recover Immortal life, wherein we shall live a great deal better. We have already bestowed many words, whereof the teachable have had no need. For, the Apostle himself saith, that we are miserable, if our hope in jesus Christ stretched itself no farther then unto this present life. which thing, 
Psal. 73. ver. 2.3.  even by the testimony of the prophet is out of all doubt, who confesseth: that his feet had almost foultred, and his steps had well nigh slipped, when he saw the prosperity of the proud and wicked.  
And to say truly, if we look but down unto our feet, we will say those to be blessed which have all things come to pass as they would wish. But if our eyes look farther of, we will call them blessed, who have the Lord for their God, in whose hand is the issue of death. Howbeit, we will bring some thing which shall be a great deal more certain, by which we will not only repulse their objections, but also declare the true, and natural meaning of the Apostle, be glad without strife of words to as many as would meekly, and curtisly learn.  
For if there be no resurrection of the body, the faithful may of very right be called accursed, yea, were there none other reason but this, that they are so often vexed, hurt, beaten, and violently handled, and do suffer in their bodies such extreme wants, all which they think to be appointed and ordained for an everlasting blessedness, because they are disappointed of this hope. For, is there any thing, I say not, more miserable, but rather more ridiculous than to see and behold the bodies of those, who all the live long day, do nothing else but sport and laugh, in the fullness of all delights, and pleasures: and contrariwise, to see the bodies of feeblished Christians, dead through hunger and cold, and pressed with all kinds of violences, if the bodies both of the one and the other pearished alike.  
For this thing could I very well confirm by the words of the Apostle, which he setteth down anon after, when he saith, wherefore are we continually in danger? I daily suffer death for your glory. etc. Let us eat and drink, for to morrow we shall die. It were a great deal better for us, saith he, that this saying should take place in us, as to say: Let us eat, and drink, if these torments and shames, which we suffer in our bodies be not changed into the glory which we hope after. which thing should never be, without it were in the resurrection of the body. Furthermore, although I should pass over this defence, yet could I bring in another reason, that we are more miserable than all men, if there were not a resurrection.  
For although we be very blessed before the resurrection: yet is it no blessedness without the resurrection. For we say, that for the same cause the spirits of the Saints and of the faithful are very blessed, for so much as they rest in the hope of the blessed resurrection: and therefore if there were no such thing, all this blessedness should turn to nothing. wherefore, the saying of the Apostle is most true, that we are more miserable than all men, if there be no resurrection. And this doctrine is not against these words, that the spirits of the Saints, are more blessed before the resurrection, but yet it is by reason of the resurrection. They lay before us also that parcel of scripture which is written in the Epistle to the Hebrews, of the aunci- Fathers, where it is said. All these died in faith, and received not the promises, but saw them a far of, and believed them, and received them thankfully, and confessed that they were strangers and Pilgrims on the earth. For they that say such things, declare plainly that they seek a Country.  
And surely, if they had been mindful of that Country, from whence they came, they were at leisure to have returned thither. But now they desire another much better, which is an heavenly one. And now let us see how these our sleapers frame their jolly Argument. For, say they, If they desire the heavenly Country: Then do they not inherit it. But we frame it after this manner, and say, If they desire it, then have they a being: for there can be no desire, without there be some to desire. Now I would draw but this out of them: That where there is a desire, there must also be a feeling of good and evil, which desire must either follow the thing that seemeth good, or eschew that which seemeth evil. Why, say they, this desire resteth wholly in God.  
Now tell me I beseech you, is it possible to think or devise a more ridiculous saying? And to say truly, you shall see that of these two points, we shall gain unto ourselves one of them, either that God desireth some better thing than he hath, or else that there is something in God which is not of God. And this maketh me think, that these gallants do buriest at an earnest and w●●ghtie matter.  
But now let us leave to speak of all this gear, and see, what the time, or space of returning, meaneth? let them therefore return with a good mind, and hear a better thing than this fantastical opinion, which hitherto they have held.  
The Apostle speaketh of Abraham and of his posterity, who dwelled out of their Country amongst strangers, And they differed not greatly, as it were from banished men, or else as Seaiournes, because they had scarcely any Tents, or Cabins to cover them withal, following the commandment which the Lord g&ue unto Abraham, which was this, That he should leave his parents and kinsfolks, and get him out of the land.  
For God had promised them a thing which as yet he had not manifested and performed. And so they saw the promises a far of, and died in a sure faith, that it would one day come to pass, that God would fulfil his promises. By which faith they confessed that they had no certain and sure abiding or dwelling place on earth, but that they had a Country which was not on the earth, and which they wished for, to wit, heaven. And in the latter end of the chapter he showeth that all they whom he there spoke of, received not the last promise to the end they might not come to perfection without us.  
And so if these our sleapers had observed the propriety of this saying, they had never raised up so many troubles. Now it is a wonder to see how blind they are in so great light. But yet this is a more strange thing, that they give us bread in stead of stones: to wit, whiles they go about to overthrow the cause, they maintain and uphold it.  
Now, for the matter which is spoken of Thabita in the Acts of the Apostles, 
Acts. 9.40  they think they have, by it, a sure pillar to lean unto. For she, being a scholar of jesus Christ, full of good works and a good Alms woman, was raised again by S. Peter. And therefore say they, Thabita had great wrong, If it be true that we say. That the souls which are separated from the bodies, do live in God and with God: because she was taken away from the company of God, and from that blessed life, to return into this sea of wickedness. As though we could not return the self and same thing again upon their own heads. For be it, that she slept, or that she was nothing, yet was she blessed, because she died in the Lord.  
And therefore it was not expedient that she should return in that life which she had finished. They themselves have snarled this knot, and therefore let them first of all lose it again if they please. For it is good reason, that they should be subject to that law, which they make for others. Notwithstanding we will easily enough undo it. For, the state and condition which is prepared for us after death, which S. Paul speaketh of himself, is put over to all the faithful, to wit, 
Philip. 1.21  that in death is advantage, and that the best being is with Christ. And yet Saint Paul saith of Epaphodite (who without doubt was one of the number of the faithful) That God hath pity of him, because he had delivered him from a great sickness, 
Phil. 2.27.  and restored him to his health.  
Now these gallants who deal with the mysteries of God so undiscreetly, and so unreverently, might say that this mercy and compassion, was cruel dealing. But we say, and confess it, to be mercy: because the mercy of God hath certain degrees: For this it is said: Those whom he hath chosen, he hath sanctified: 
Rom. 8. ●0.  and whom he hath sanctified, them hath he also glorified. Doth not the Lord then exercise his mercy, when as he more and more sanctifieth us? Let us then say thus much, If it be the good will of God (as S. Paul saith to have Christ to be magnified in our bodies by life, is not this mercy? what, is it for us to appoint God a law to work miracles?  
And it is sufficient, that the glory of the Author shineth in them, for what matter were it, if we say that God, in the doing hereof regarded not the commodities of Thabita, but the poor who wept, and showed the garments which she had made for them, at whose prayers she was raised up again? For S. Paul thinketh this to be a reason good enough for him, that he lived, although it had been better for him in deed to have gone to the Lord. And after he had said that God had had compassion of Epaphrodite, he addeth and not only of him, but upon me also: to the end I should not be out of measure sorrowful. Now go your ways, and quarrel with God, because he hath again delivered unto the poor a careful woman, for the relieving of their necessity. For although we see not the reason of this deed, yet hath jesus Christ very well deserved, to be glorified, both by our life, and by our death: Seeing that he died and role again, that he might 〈◊〉 Lord, both of quick and dead. 
Rom. 14.9.   
They bring in David also for a maintainer, and defender of their cause, who notwithstanding is our very good patron: But they so shamelessly, & sencelesly, allege him, as that I am ashamed and grieved to recite many of their Arguments which they borrow of him. Howbeit, we will faithfully recite those, which we have heard they do abuse. first they are not ashamed to allege this place: I have said, ye are Gods, and ye are all the children of the most high: 
Psal. 82.6.7.  But yet ye shall all die as men etc. Now hearken to their exposition: in deed say they, the faithful are Gods, and the children of God: But yet notwithstanding they die and fall even as the reprobate do: so that, the state & condition of them both is all alike, until such time as the Lambs shall be separated from the Goats. Hereunto we answer them with the saying of jesus Christ: That they which are called Gods, are they unto whom the word of God is delivered to publish: to wit, the ministers of God. And also all judges. that carry the sword of God in their hands, from whose Majesty they have received the same. 
john. 10.34.35.  And although the interpretation of jesus Christ failed us, 
Exod. 22.  and the use of scripture would not serve our turns, yet the place itself, is clear enough of itself, wherein, unjust judges and such as bear with the wicked are reproved. These men I say, are called Gods, because they represent the person of God, having pre-eminence and authority over the rest. Howbeit they are warned, that they shall have a judge unto whom they must render and yield an account of their office.  
Now, 
Psal. 146.4.  let us hear the second place which they allege, his spirit departeth, and returneth into his earth: and even then all their thoughts shall perish. In this place they take the spirit for wind: and that the man shall from thence return into the earth, to wit, that he shall be nothing else but earth: and all his thoughts perish, that they should remain, if man had a soul Howbeit we are not so full of cunning: for we call every thing by his name: we call a spirit, a spirit: which when it goeth out of a man, man returneth into his earth, out of which he was taken, as we have at large declared. It remaineth now for us to see what this saying meaneth, and all his thoughts perish. we are hereby admonished, not to put our trust, which ought to be Immortal in men. For, it should be uncertain, and very unstable, considering that the life of man passeth so soon away. For the manifestation of the meaning hereof, the Prophet hath said that their thoughts perish, That is to say, whatsoever they imagine or take in hand so long as they live, is brought to nought, and turneth to nothing. As in another place is said: 
Psal. 112.10.  The wicked shall see it and be angry: he shall gnash with his teeth, and consume away: the desire of the wicked shall perish. And in stead of perish, it is said in another place, shall be brought to nought: 
Psal. 33.10  The Lord shall bring to nought the devices of the people: Likewise: Take advise, & it shall come to nought. Which thing the virgin Mary meaneth by the drift in her song, 
Isaiah. 8.  saying: He hath scattered the proud in the Imagination of their hearts.  
And soon after, they bring in this third place: 
Psal. 74.39  He remembered that they were but flesh, yea, a wind that passeth and cometh not again. And they make ado and say, that this word spirit, is set down for wind, as it is often times so taken: wherein they understand not, that they do not only, abolish the Immortality of the soul, but do also cut in sunder the hope of the resurrection. For if there be a resurrection, it is very certain, that the spirit returneth and if it return not, then is there no resurrection. Wherefore it were best for them to desire, that this folly might not be imputed unto them, then opinatively follow it, because such a wicked and wayward demand might be granted them. And this we only say, to the end that all men might see what an open way we have to escape, if we thought of nothing else, but of the refuting of their Arguments. For we will of purpose confess, that that this word, wind, agreeth very well in this place. For we consent that men are like unto the vavering and inconstant wind which bloweth, now in this corner, an other while in that. But if they think to draw this to serve their turns, they err, not knowing the scriptures, whose manner is to show by the circumstance of words, sometimes the frailness and weakness of the state of man, and otherwhiles the shortness of this life. For when Jobe speaketh of man, he saith: That he shooteth forth, & blossommeth as a flower, and is cut down: he vanisheth also as a shadow, and continueth not, and what other meaning hath he by this description, but that man is frail and transitory, & like unto a withering flower. And Isaiah also is appointed to cry out and say: 
Isaiah. 40 6, 7.  That all flesh is grass, and all the grass thereof is as the flowers of the field: The grass withereth, and the flower fadeth: But the word of the Lord endureth for ever.  
Go to now, Let these men gather in a word, that the soul of Man withereth and fadeth: and let them be more sharp sighted, to see how blockish a preacher this is, 
1. Pet. 1.23  who proveth by this, that all the faithful are immortal, because they are gotten again by an incorruptible seed, to wit, by the word of God, which is sure, and lasteth for ever. Now the scripture calleth all those which put their trust in this life, a withering flower, & a wind that passeth, who have made unto themselves an everlasting abode here in this world, thinking to reign without end: not looking to that end, by which their condition shall be changed, and go into some place else where. Of which people also the Prophet speaketh, who have said: 
Isaiah. 28.15.  We have made a covenant with death, and with hell are we at an agreement: Whereby he laugheth to scorn their vain hope, for he attributeth not that unto life, which unto them, is the beginning of an evil life. And affirmeth that they have an end and do die: so that it had been better for them that they had never been, than 〈◊〉 be after that manner. The like saying also is in another psalm: 
Psal. 103.13.  for it is said: That as a loving Father hath compassion in his children so hath the Lord compassion on all those that fear him. For he knoweth whereof we men are made: and he himself remembreth that we are but dust. The days of man are as grass, as a flower of the field so flourisheth he: For the wind goeth over it, and it is gone, and the place thereof shall know it no more. Now, if they will by these words affirm, that the spirit pearisheth and becometh nothing. I tell them again, let them beware they lay not open a place for the Epicures, if any of them shall arise to corrupt the belief which both they, and we have of the resurrection: For there is too too great a number of such scoffers. For by the self same reason, they will frame this Argument, That the spirit returneth no more into the body, seeing it is said, that it shall not know the place thereof any more. But they will say, That they make hereon a false collection: because the places of the resurrection are very manifest against this manner of reasoning. Yea and they themselves make an ill collection, whose Argument is common with the rest. And that saying in the book called Ecclesiasticus, is almost like, for there it is said: The number of a man's days for the more part is an hundredth years: and no man hath certain knowledge of his death. As drops of rain are unto the sea: and as a gravel stone is in comparison of the sand: so are a thousand years, to the day everlasting. Therefore is the Lord loving and patiented with men, & poureth out his mercy upon them. And therefore they must needs confess, that the Proyhet had another meaning then that which they dream of: That God of his goodness, hath compassion of those, whom he hath allowed to be his, and that only through his mercy: and that if he pull back his hand never so little from them, they return into dust, from whence they were taken. And a little after he maketh a short description of the life of man, comparing it unto a flower, which springing to day, is no better than grass the next morning. So, that if it were to be said, that the spirit of man pearisheth, and cometh to nought, yet were not their error any whit strengthened thereby. For when we say that the spirit of man is immortal, we do not affirm that it is able to stand and abide against the hand of God, or to continue fast and sure without his power. Now, God liketh not, nor is not pleased that we should thus blaspheme. But we say, that the spirit is upholden by the hand and blessing of God. And so defendeth Ireneus also the Immortality of the soul with us: 
Ireneus in his 3. book against Marcian.  and yet would he have us understand: That by nature we are mortal, and that God alone is Immortal. And he speaketh it after this fort: To the end we might not be puffed up with vain glory, as if we had life as it were of ourselves, neither yet proudly lift up ourselves against God: But that we might learn by experience, That it proceedeth from his almightiness, and not from our nature, that we have a firm and everlasting perseverance. And thus ye see what the controversy is, which we have against David, whom they make so mighty an Adversary against us. Now he saith, that if the Lord take his mercy away from man, that then he cometh to nought and pearisheth.  
And we for our part do teach, that he is firm, and sure and upholden by the loving kindness and power of God: and the reason is this: That God is alone Immortal: 
1. Tim. 3.  and whatsoever hath life, it cometh from him.  
The fourth place is this, My soul is filled with evils, 
Psal. 88.3.  and my life draweth near to the grave. I am counted among them that go down to the pit, and am as a man without strength, free among the dead, like the slain lying in the grave, whom thou remember'st no more, and they are cut of from thy hand. What? say they: If they have been cut of by the power of God, and fallen away from his providence, and from out of his remembrance, do they not then cease to be? As if I could not return them this Argument into their own laps and bosoms. What and if they be cut of by the power of God: and that there is more remembrance of them, how is it possible for them to be again? and beside, what shall become of the resurrection? On the other side, how shall we reconcile these two places? The souls of the righteous are in the hand of God: 
Wised. 3.1.  or to the end we may set before them other sure Oracles of God. The righteous shall be had in everlasting remembrance. 
Psal. 112.6  By this we see that they are not fallen away from the hand of God, neither hath he forgotten them. But let us rather by this manner of speech, conceive the grief, & sorrowful feeling of an affected & troubled man that maketh his complaint unto God, declaring that it went very narrowly, that he had not been left in destruction with the wicked: of whom it is said, that the Lord hath no knowledge, and hath forgotten them: because there names are not written in the book of life: and plucked away his hand from them, because he guideth not, nor governeth not them by his spirit.  
The first place is taken out of the same psalm, 
Psal. 88.10.11.12.  where it is said: Wilt thou show a miracle to the dead: or shall the dead rise and praise thee? shall thy loving kindness be declared in the grave, or thy righteousness in the land of forgetfulness? It is likewise said in another place: 
Psal. 115.17.18.  The dead praise thee not, O Lord, neither any that go down into the place of silence. But we which live, will praise the Lord from henceforth, and for ever. It is also said: 
Psal. 30.9.  What profit is in my blood, when I go down into the pit: shall the dust give thanks unto thee, or shall it declare thy truth? They bring in also the song of Ezechias, which is of the same effect, 
Isaiah. 38.18.29.  where it is said: The grave cannot confess thee: death cannot praise thee: they that go down into the pit, can not praise thy truth. But the living, the living, he shall confess thee, as I do this day: and the Father to the children shall declare thy truth. And that saying also which is written in Ecclesiasticus: Thankfulness pearisheth from the dead, 
Ecclesi. 17.28.  as though he were not: But the living, and he that is sound of heart, praiseth the Lord. Here we make answer, that in all these places which are recited, that the dead who are departed out of this world, according to the common law of nature, are not in this place simply spoken of: It is not simply said, that God is no longer praised, when we are once dead: but it is partly meant, that none sing praises unto God, saving such as have felt his mercy and goodness. It is also partly meant, That his name is not glorified after we are dead: For than he showeth not his benefits unto men, as he showeth them whiles they are upon the earth. And now let us consider of these things one after another, and handle them in order: that we may thereby show the meaning of every one of them.  
And here in the first place, we are to learn this: to wit, that though it be so, that by death, is very often, and as it were always meant, the separation of this life, and by this word hell, the grave, yet shall we many times find in the scripture, that these words are taken for the wrath and displeasure of God: so that it is said of them, from whom God estrangeth himself, and whom he throweth down by his judgements, and bruiseth by his hand, that they go down into hell, or dwell in hell. For, to speak properly, hell signifieth not the pit or grave, 
Isaiah. 5.14  but destruction or confusion: as in this place. Hell hath enlarged itself, and swallowed up many.  
It is also said in another place: 
Math. 11.25.  And thou Capernaum which art lifted up into heaven: I tell thee truly, thou shalt be brought down into hell. And although this figurative speech be found throughout all the holy scriptures, yet is it most chief used in the psalms, as in this. psalm: 
Psal. 55.15  Let death seze upon them let them go down quick into hell, or into the grave, Likewise: 
Psal. 28.1.  O my God, be not deaf toward me, lest if thou answer me not, I be like unto them that go down into the pit. 
Psal. 30.3.  And again, O Lord thou hast brought up my soul out of hell or out of the grave: thou hast revived me from them that go down into the pit. 
Psal. 9.17.  Also, the wicked shall turn into hell, and all nations that forget God. Likewise: If the Lord had not helped me, I had almost dwelled in hell, 
Psal. 94.17  or in silence. Also: our bones lie scattered at the graves mouth. 
Psal. 141.7  Item, He hath smitten my life down to the earth: 
Psal. 143.3.  he hath laid me in the darkness, as they that have been dead, long ago. It is also written in S. Luke, 
Luke. 16.23.  speaking of the wicked rich man: And lifting up his eyes when he was in hell in torments. etc. Likewise in S: Matthew: 
Math. 11.25.  And thou Capernaum, which art lifted up into heaven, thou shalt be brought down to hell. In all these places, by this word Hell, the place is not so greatly understood of, as the state of those, whom God hath condemned, and adjudged to banishment.  
And that is the confession which we make in our Creed, That jesus Christ descended into hell: that is to say: That his Father plunged him into all the sorrows of death for our sakes, that he suffered all the torments of death, and all the afflictions, terrors, and fears thereof, and was in very deed afflicted: although it is said before that he was buried. Contrariwise, they that feel the mercy and loving kindness of the Lord, are said, 
Psal. 133.3  That they live, and shall live. For there the Lord appointed the life and blessing for ever. 
Psal. 33.19  Likewise: To the end he might deliver their souls from death, and to preserve them in famine. 
Psal. 52.5  Also, God shall pluck thee out of the tabernacle, and root thee out of the land of the living Likewise: 
Psal. 56.13.  That I mighr wallke before god in the light of the living. 
Psal. 116.  Also, I will give thanks unto the Lord, in the land of the living. But now that we may make an end, let us content ourselves with one testimony, which so naturally describeth both the one, and the other, as that although we should say never a word, yet layeth it forth our meaning very notably. The words are these: 
Psal. 49.6 7.9.10.14  Who trust in their Goods, and boast themselves in the multitude of their riches. Yet a man can by no means redeem his brother: he cannot give his ransom to God: although he take never so great pains, and live never so long. Shall not he see the pit, when as he seethe the wise do die? The foolish and ignorant shall both perish. They are laid into the grave like sheep: and death devoureth them. And the righteous shall have dominion over them in the morning: their Glory also shall consume, and the grave shall be their house. But God shall deliver my soul from the power of the grave, when he hath received me. The some and effect hereof is this. That they which put their trust in riches and in the strength of them, in the end do by, and descend into the grave: For the rich and the poor, the fool and the wise, do all perish. But he which trusteth in the Lord, shall be delivered from the power of hell.  
Now I say and defend it, that these words death and hell which they have laid before us in the verses of the psalms, aforesaid, and in the song of Ezechiah, can no otherwise be taken. And I further say and affirm, that this may very well be proved by certain and sure Arguments. For be it that jesus Christ the son of God, who is the head of all the faithful, and be it that the Church, which is the body of jesus Christ speaketh in these verses, wilt thou show miracles unto the dead. etc. And likewise, what profit is in my blood. etc.  
That death is to be abhorred, as a detestable & fearful thing: & she fleeth it as much as is possible, and prayeth that it might not be laid upon her. Which thing also Ezechiah desireth in his song. Wherefore then fear they to hear only the name of death, if they are thus certain, that God is merciful and favourable unto them? Is it because they should be no more any thing But they would escape out of this world that is full of troubles, full of grievous temptations, and of all disquietness, to come unto a sovereign and blessed rest. And because they should be no more any thing, they should feel no more any evil, which is neither prolonged by their death, nor yet set forward by their life. Let us now turn ourselves and look upon the examples of the rest of the Saints, and see if the like matter hath fallen so out unto them. First, when Noah died, he bewailed not his estate. 
Gene. 49.  Nei- did Abraham once make any sorrow. jacob also rejoiced amidst his last scythes, in that he looked for the saving health of the Lord. job, wept not. Moses' hearing his last hour to be at hand, was no whit troubled. And for any thing that may be seen, they all embraced death very courageously, and willingly. we also very often hear these answers of the faithful, when the Lord called them: Lo, here I am Lord. And therefore it cannot be chosen, but that there was some other thing, which enforced jesus Christ and his faithful to make such complaints. Neither must me stand in doubt that when jesus Christ offered himself, to suffer punishment for us, but that he fought against the power of the Devil, against all the torments of hell, and the sorrows of death: all which things should have been overcome in our flesh, that they might have lost that right, which they had in us.  
Seeing then it is so, that in this conflict he satisfied the rigour, and severity of the justice of God, and fought against hell, death, and the Devil, he besought his Father that he would not forsake him in the midst of so great distresses, nor deliver him into the power of death, craving none other thing at his Father's hand, but that our weakness, which he bore in his body, might be delivered from the power of the Devil, and death. And this is the faith, whereupon we must now stay ourselves. that the punishment of sin committed in our flesh, which was to be paid in the self same flesh, for the satisfying of the righteousness of God, hath been discharged and paid in the flesh of jesus Christ which was ours. And therefore Christ never fled the death but this horrible feeling of the severity of God, which required that he should be chastised with death, for the saving of us. Wilt thou know from what affection and mind this voice came? I know not which way better to express it, but even by another speech coming from himself, when as he said, My God my God, why hast thou forsaken me? He calleth then these dead, and buried, and those that were carried into the land of forgetfulness, the forsaken people of God. After this manner, the saints who were taught by the spirit of God, used not these speeches, to drive death away, & to thrust God back that called them: but to the end they might ●schew the judgement, wrath, and severity of God, by which they felt God's chastisement with death. And because they shall not think that I make this of mine own head, I ask this question, to wit, whether a faithful man calleth a simple and natural death, the wrath, and terror of God? I think our sleapers are not so shameless, as to dare to affirm this. And yet the Prophet thus interpreteth this death in these places: 
Psal. 88.16  Thine indignations go over me, and thy fear hath troubled me. He addeth beside, many other things, which appertain to the wrath of God. Another place also there is which saith: For his anger lasteth but a while, 
Psal. 30.5  but in his favour is life. But I exhort the Readers to run unto the book: To the end they might have a far surer belief, of these two whole psalms and of the song of Ezechiah. For by this mean they shall not be deceived: and I eftsoons shall get credit with those parties, who read them with a good and sound judgement. And therefore thus I conclude, tha● death in these places, is to feel the wrath, and horrible judgement of God, and to be feare● and troubled with the feeling thereof. Even so Ezechiah seeing that he must leave the Realm, t● be put out for a spoil to the enemies, and that he left no children, of whom might descen●… the hope of the Gentiles, his soul was troubled with these things, which were signs and tokens of God's anger and punishment, and no signs of the fear of death: For in deed h● afterward died, without desiring to be delivered from death. To be short, I confess tha● death of itself is evil, because it is the curse and punishment for sin: For on the one side, i● is of itself, full of fear and desolation, and on the other side, it driveth those, who feel that God sendeth it them, in his anger, for their punishment, eue● to the very last cast of desperation. And there is but one seasoning which is able to mitigate or ease this so great sharpness of death, and that is to know in the midst of the anguishs thereof, that God is favourable, and a merciful Father, and hath Christ for his guide and companion. Now, as many as are not thus seasoned, death is to them confusion, and everlasting destruction. Wherefore it is impossible for them to praise God in death.  
And as for this verse: The dead praise thee not. etc. Is a conclusion of the praises of the people, giving thanks unto God, because he defended them from danger by his mighty power. This is then the meaning, If the Lord had suffered us to be overcome, and that we had fallen under the power of over enemies: They would then have lifted themselves up against his Majesty, and gloried in themselves, that they had overcome the God of Israel. But now, after the Lord had suppressed and abated their pride, and after that he had delivered us from the cruelty of our enemies, through a mighty hand and an outstretched arm, the Gentiles could not say, where is now their God? who showed himself in very deed to be the living God. Neither can his mercy come ever in question, which he so notably hath manifested. And here, they whom God hath forsaken, and whose power and loving kindness, they have not felt, are called dead. As if he had forsaken his people through the cruelty and unmercifulness of the wicked. This saying is fully confirmed by the prayer that is set down in the book of the prophet Baruck. There it is said: O Lord open thine eyes, 
Baruck. 2.17.18.  and behold, for the dead that are in the graves, and whose souls are out of their bodies, give unto the Lord, neither praise, nor righteousness: But the soul that is vexed with the greatness of sin, and he that goeth crookedly, and weak, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, O Lord. In this place without doubt, a man may very well see, that under the name of the dead, are comprehended all these, which are afflicted and thrown down by the hand of God, and fallen into destruction: and that a sorrowful, rent, and torn soul is such a one, as being void of her own power, and not staying itself upon her own confidence, runneth unto the Lord, calleth upon him, and looketh for help at his hands. If any man would take all these things,, as it were by the describing of a person, he may soon have an easy order to come to the manifest laying of them open, because that in persons the deed is taken: and when we hear this saying of the dead, in this sense, is meant, death. For the Lord winneth no commendation for his mercy, & goodness, when as he afflicteth, punisheth, and destroyeth, (although the punishments be just.) But even then createth he a people unto himself, to sing and celebrate the praise of his goodness, when he delivereth those who are afflicted, cast down, and fallen into despair, and lifteth them again into hope. But because these sleapers might not wrangle and say, that we run into crooked figures, I answer that these things may also be taken without any figure.  
In the second place, I have said, that there might be a naughty and false conclusion of these places, that the saints after they are dead are no body, and do no longer praise the Lord. But I say again, that they rather praise him, which is, they tell fourth, and declare the benefits of God unto others, who do praise him. And these words do not only bear this sense, but do also require it. For to declare and tell fourth, and that the father giveth his children knowledge, is not to conceive the glory of God in spirit and understanding, but to worship him with the mouth, to the end that others might hear. But if they would here disturb me of my purpose and talk, and say that it is lawful for them to do the same, if they be in heaven with God (as we believe) to this I answer, that to be in heaven and to live with God, is not to talk one with another, and one to hear another, but only to take pleasure in God, to feel his good will, and to rest in him. And therefore if they have any other revelations else where let them look well unto them. For, as for myself, I will never go about to seek after such crooked questions, which serve more to stir up debate and strife, then to set fourth Religion, and the fear of God.  
Neither doth that saying which is written in the book of Ecclesiasticus tend to this end: That the souls of the dead do perish: But when he exhorteth that we, in good time, and as occasion serveth, might give thanks unto God, he soon after teacheth, that after death, there is no more time to praise him: That is to say, that there is no place left for repentance. Now, if there be any amongst them that do yet murmur and are not contented, saying, this toucheth us nothing at all, that destruction itself must come unto children: I answer for the faithful, 
Psal. 118.17. Psal. 84 4.  that they shall not die, but live, and shall set fourth the works of the Lord. They that dwell in the house of the Lord, 
Psal. 146.2.  will praise him for ever.  
The sixth place which they allege out of the psalms is this: I will praise the Lord during my life, and as long as I have any being, I will sing psalms unto my God. And thus they reason: If a man must praise the Lord so long as he liveth, and hath any being, he will not praise him after death, and when he hath no being. And because, as I think, that they speak this merrily and in the way of jesting, even so will I also for their sakes speak some thing by the way of mirth.  
When Aeneas, as it is written in Virgile, promised unto his hostess to acknowledge that humanity, and courtesy which he had received at her hands, as long as he thought of her, meant he hereby, that he would sometimes forget her: when as he said, So long as my soul shall stir in my body: did he think by this, that he would acknowledge the good turn after death, in these fabulous fields.  
God forbid that we should suffer this wrong to be done unto this place of scripture, lest soon after we suffer ourselves to be overcome of that cursed heretic helvidius. And this I speak in good earnest. And to the end they should not find fault with us, that we have not done as much as themselves, I will yield them five times as good a reckoning hereof. 
Psal. 30.12.  First where it is said: I will give thanks unto thee O Lord my God for ever and ever. 
Psal. 34.1  Likewise I will always give thanks unto the Lord, his praise shall continually be in my mouth: Also, 
Psal. 52.9.  I will always praise thee, because thou hast done this. Likewise, O my God, my king, 
Psal. 145.1.  I will extol thee, and bless thy name for ever and ever. 
Psal. 61.8.  Also So will I always sing praise unto thy name for ever. And even very now they see, that David who was so much their friend, fighteth here sharply against them. And therefore let us make no count of these Arguments which are built upon the point of a needle, or upon so weak a foundation.  
The Seventh place which they allege is this: 
Psal. 39.13  Stay thine anger from me, that I may recover my strength, before I go hence, and be no more. And therewith they join that which is said in Jobe: 
job. 10. ver. 1.21.22.  Let me a little complain my sorrow and grief, before I go hence and shall not return, even into the land of darkness and shadow of death, into a land I say, dark, as darkness itself, and into the shadow of death; where is none order, but the light is there as darkness.  
All this gear serveth them to no purpose. For these are words full of heat, and of a troubled conscience, in truth expressing, and lively representing as in a Table, the affection of those who being touched to the quick, with the fearful judgement of God, are no longer able to bear his hand.  
And therefore these men pray that if they deserve that God should forsake them, yet, that they might at the least in some small measure, and that at the last cast, gasp for life before the judgement of God, wherewith they are shaken and terrified. And we ought not to marvel, although the faithful servants of God are driven to this point. For it is said: 
1. Sam. 2.6  That it is the Lord that killeth, and maketh alive, bringeth down to the grave, and raiseth up. And this saying: not to be, signifieth, to be separated from God.  
For if in this case, there is no man that hath his being, but he that is, they that are not in him have no true being, because they are for ever confounded, and cast out from before his face. Moreover, I see not how we should be so greatly offended with this manner of speech, if it be simply said of the dead, that they are not, so that this saying be referred to men. For with men, they are not, although before God, they are. And so to conclude in a word, not to have any being, is not to be seen any more. According to that which is said in jeremy: 
jere. 31.  A voice was heard in Rhama, a mourning and bitter weeping, Rachel weeping for her children, refused to be comforted for her children, because they were not.  
Let us now come to that which remaineth out of the story of job. 
job. 3.11.12.13.14.15.16.17.18.19.  For we have herebefore handled something, touching the same matter as it came in question. The first is, Why died I not in the birth? or why died I not so soon as I came out of my mother's womb? why did the knees prevent me: and why did I suck the breasts? For so should I now have lain and been quiet, I should have slept then and been at rest, with the kings and Counsellors of the earth, which have builded themselves desolate places: or with the Princes that had Gold, and have filled their houses with silver, or why was I not hid as an untimely birth, or as Infants which have not seen the light?  
The wicked have there ceased from their tyranny, and there, they that laboured valiantly, are at rest. The prisoners rest together, & hear not the voice of the oppressor. There are small and great, and the servant is free from his Master. But what & if I bring against them the fourteenth Chapter of Isaiah? 
Isaiah. 14.10.  Where he bringeth in the dead coming out of the graves, and going before the king of Babylon: where he also maketh mention of their talk, saying, Behold thou art brought low, even as we are. etc.  
For I have as good a colour by that place to reason, that the dead have wit and understanding, as they have to gather by the words of Jobe, that the dead have utterly lost their whole understanding.  
But I leave unto them those trifling and toyish inventions. Now it will be no hard matter, to make plain the place which they allege, without we would devise mazes of our own minds. For job being pressed with marvelous affliction, and almost fainting under that burden, had none other regard, but unto his present miseries: and did not only think them to be the greatest that mought be, but thought also that there could not well be any more such.  
He no whit feared death, but desired it, because it bringeth with it a common condition unto all: maketh an end of the rule of kings, & of the oppression of servants: and lastly, it is the end of all things, whereunto every man resigneth the estate which he had in this world. For, by this mean he trusteth to see the end of his misery. And yet by the way, he looked not what manner of life it was that they there lead, neither yet what he should do, or yet suffer, But only desired most earnestly the change of the present state: as they commonly are wonted to do, that are tormented with the vehement feeling of sorrow. For if when we feel the great and extreme heats of Summer, we judge winter to be temperate and mild: and contrariwise, when we are nipped, and pinched with sharp and cold weather, we altogether wish for Summer: what shall he do in respect, who feeleth the mighty hand of God against him?  
And therefore let us not marvel, although this be not enough to persuade our gallants. For they gather together fragments, and curtailed sentences for their defence, and never consider of the some and effect of the whole matter. But I trust they who with a single eye have perused the whole story, will allow my reason.  
The second is this: 
job. 7.7.8.9.  Remember that my life is but a wind, and that mine eye shall not return to see pleasure. The eye that hath seen me shall see me no more: Thine eyes are upon me, and I shall be no longer. As the cloud vanisheth and goeth away, 〈◊〉 he that goeth down to the grave, shall come up no more. By these words job bewaileth his misery before the presence of God, and enlargeth it, as one who had no hope before his eyes to see the issue of his grief.  
For his griefs were before him, which pursued him even to his grave. And therefore it came in his mind, that after his miserable life, he could look for none other, but for as miserable a death. For whosoever feeleth the hand of God against him, can not otherwise think.  
So that in amplifying his grief, it moveth compassion, and maketh himself miserable before God. Now I see not what other thing is to be demanded in this place besides this, except it be that there is no resurrection to be looked for. Which thing at this time I mind not to discuss.  

job. 16.17  The third is this, The grave shall be my house: Also, All my things shall go down into the bottom of the pit. All this is true. For there remaineth none other thing for him whom God favoureth not (as job then thought of himself) but the grave, the deep pit, and death. And therefore, after he had long discoursed of all his miseries, he saith that the end of them is confusion.  
And this is the end and issue of all those whom God scourgeth with his hand. For in his wrath, is death, and in his loving kindness and mercy, 
Ecclesiast. 37.24.  is life. The book of Ecclesiasticus hath very well declared this, whenas it is said: The life of man standeth in the number of days: but the days of Israel are innumerable. But because this Author is of no sound authority, we will hear leave him, and hear the prophet teaching this very notably, saying: 
Psal. 102.23.24.25.26.27.28.  He abated my strength in the way, and shortened my days: And I said, O my God, take me not away in the midst of my days: thy years endure from generation to generation. Thou hast aforetime laid the foundations of the earth, and the heavens are the work of thy hands. They shall perish but thou shalt endure: even they all shall wax old like a garment: as a vesture shalt thou change them.  
Hitherto hath he declared, how frail and brittle our state is: although in deed, nothing under heaven is steadfast and sure: seeing they all corrupt and come to nought. And anon after it followeth: But thou art the same, and thy years shall not fail. The children of thy servants shall continue, and their seed shall stand fast in thy sight. Herein we may very well see, how he joineth the salvation of the faithful with the eternity of God.  
And therefore so often as they set before us job as afflicted by the hand of God, and almost fallen into despair, they speak nothing of hell and death: and I tell them that when God is angry, we can look for none other issue: and that it cometh of his free mercy, when we are taken out of deaths chaps.  

job. 34.14.15.  The fourth is this: If he set his heart upon man, and gather unto himself his spirit and his breath, all flesh shall perish together, and man shall return into dust. If they take these words for judgement, as if it were said, that by the wrath of God, man is cast down, overthrown, confounded and utterly brought to nought, I will grant them more than they demand. Or else if they mean that the spirit, to wit, the soul, returneth to God, after death: and that the breath, to wit, the moving power, or lively motion departeth from man, I will not gainsay it. But if their controversy be, that the soul pearisheth, I am tooth and nail against them. Although in the Hebrew it is somewhat otherwise. But being contented that I have put by, their wranglings, I will hear leave.  
They cast also other darts, but they are blunt and hurt not, & therefore are not to be greatly feared. For they allege certain places, which serve to no purpose, & out of such books whose Authority is uncertain: As out of the fourth book of Esdras, and out of the second book of the Macabies. And yet for all this, we will none otherwise answer, but as we have heretofore spoken of the resurrection. Although that in all these things they openly show their impudence and shamelessness, seeing they are so bold as to take Esdras for themselves, who maketh altogether on our side.  
Neither are they ashamed to bring fourth the books of the Machabies for the defence of their cause: Where jeremy after his death prayed the Lord for the people that fought: where prayers are appointed for the dead, to the end that by them, their sins might be forgiven.  
It may be, that they have other Arguments, but as yet I know them not: For in very deed, I have not altogether seen all their gloss and drowsy dreams. And, for any thing I know, I have left out nothing, which may cause the unlearneder sort, to change or waver. But I again desire all those which shall read this, to remember that the Anabaptists (whom it is enough that I have so named, for the declaration of all kinds of horrible wickedness) are the Authors of this jolly doctrine. For we are of very right to suspect, whatsoever cometh out of such a filthy jakes, & beastly Shop, which hath devised, and daily deviseth so many monstrous things.  1. Timo. 1.17. 
Unto the king everlasting, immortal, invisible, unto God only wise, be honour and Glory for ever and ever.  
FINIS.   

❀ The opinion and absolute conclusion of Master john Calvine, in and about the questions ensuing: agreeing with the opinion of Philip Melancton, Peter Martyr, and Martin Bucer. All godly, notable, and excellent learned Ministers in the Church of God.  
BEcause (saith he) I verily think, that the parties abovenamed have sufficiently said, that that man doth not the duty of a Christian, who in all the days of his life, maketh not a confession of his faith: Much less then, he who defileth himself with dissimuling of Idolatry: therefore will I cease to dispute thereof at large. Nevertheless, This is my opinion and answer to the Questions following.  
First, Whether a godly and devout man, may rather forsake his Country, and leave his calling, then to be present at Masses, at the celebration of the burials of the dead, after the popish manner, and usurp such ceremonies of Popery, as are against the word of God.  
I answer, that not only the spiritual Worship of God, but also the outward profession of him, wherein is contained the glory of his Majesty, are to be preferred before Country and kinsfolks, yea before life itself. And therefore, whosoever they be which live in such places, as that they cannot perform that duty unto God which is necessarily required of all Christians, let them understand thus much, that this commandment stretcheth itself aswell unto them, as unto Abraham, where it is said in Gene. 12.1. Get the out of thy Country, & from amongst thy kindred, except peradventure they have this courageous mind with them, that they had rather die whensoever they shall be driven thereto, them forsake their profession, for any favour or gain whatsoever, which they may any way obtain at the hands of men,  
Here is also another objection, that no lawful vocation or calling appointed by God, is for any cause unadvisedly to be neglected: and therefore in no wise to be voluntarily left.  
I answer, that every Christian is bound unto his calling, even to the uttermost of his power. Wherefore, except God would render up his own title and interest, there is nothing that aught, or may hold us from doing our duty. For either God is to be respected in the calling, or else we have some other end and purpose. And therefore without we make the chiefest account of the glory of God, this name or title of calling, is but vainly foisted in. Howbeit if this obtain the principal place, as it is good reason it should, we are to call to mind that we are so far forth bound to our calling, as that it ought by no mean to withdraw us from the true and sincere worship of God. To be short, like as the first table of the law taketh place before the second, Even so likewise are all the duties of the second Table to be directed unto it, as to a true and perfect square. For, this is the some and effect of the first Table, to hold and keep the pure worship, adoration, & invocation of our God.  
This therefore is my opinion, That there is nothing in all the world of so great a price whatsoever, which ought to cause any Christian to profane himself with any dregs of superstition, thereby to diminish or violate the worship of God. For if he do, it is impossible for him to be excused.  
Furthermore, when as I in this sort shall set down, that popish Masses, and dirges, and all solemn prayers, wherein the dead Saints are called upon, are of this kind: he that shall hear me, will never agree to hear Mass, or yet be present at any such filthy trash, neither yet once flatter himself, as if he might do it.  
But what if some man, by fine, and cleanly dissembling, for the Commonweals sake, and the benefit of many, were able to redeem great riches and commodities?  
I answer, that none of all these thing are able once to countervail the true and necessary profession of the worship of God and the testimony of Religion. And besides it is not for us to make a reckoning of tha● which shall be most profitable: But we ar● to follow that which the Lord prescribeth unto us.  
For it belongeth to God alone to govern the events. Lastly, it is not for us to alte● that which he hath set down, by any circumstances, but we are to keep ourselves unspotted and blameless towards his Majesty, both in soul and body.  
But what if a grievous and hurtful offence should arise through the departure of some, so that the cruelty of the ungodly might be provoked, and occasion of backsliding be given to the weak?  
I answer, that this is a thing uncertain unto us: For God may so moderate the matter, as that all things may turn to the contrary. And surely, there is not so much hurt to be feared thereof, as hope of much good. For, how furiously soever the wicked are blinded, it will be a notable hot iron to wound their consciences, to see, that they which do departed, had rather forsake their Country, kinsfolks, and whatsoever else that men greatlyest delight in, then to defile themselves with Idolatry. And ●herefore, such great magnanimity will ●ore prevail to burst their stubborn hearts, ●hen furiously set them on fire. And it will ●e a cause rather to confirm the weak, ●hen make them stumble and stagger at it. Nevertheless, be it that all these dangers ●ang even over our heads, yet is it our du●y to go on without all controversy, and ●aynesaying, whether soever it shall please ●he Lord our God to call us, and commend ●nto his Majesty the government of the ●uentes. Only, let us make earnest and ●arty prayers, that he would turn and di●ect them to a good end and purpose.  
Here also ariseth a complaint of those which are very well able to help and relieve the poor Brethren, that are troubled ●or the testimony of Christ. For, if (say they) ●hey forsake the place, they also leave them without help.  
I answer, that there can be no better council given to such,, then even to ha●ard their lives, for the confirmation of the glory of Christ: Howbeit, if they have not ●hat courage, no duty of the second Table ●xcuseth them from Idolatry, and other dregss of superstition.  
Now then, to come to the very state, and ●umme of the Question, I think, that this mine answer, differeth not from the ●udgement of the rest. For, seeing that Master Philip, with whom the other two agree, although he answereth not particularly, and severally unto these objections yet since in a word, he excludeth all pretences, he sufficiently testifieth, that in his opinion, there is nothing of so great weight, nor more pernicious, then to give liberty to a Christian, to use the very least dissembled profession of Idolatry.  
FINIS.   

AT LONDON Printed by john Day, dwelling over Aldersgate. Anno. Domi. 1581.