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heaven_n	jesus_n	lord_n	see_v	7,565	5	3.6443	3	true

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

you will also perfite the same vntill the comming of the day of Iesus Christ Now these men doe not onely intermeddle with the worke of God for a tyme but also dash it cleane out And they whiche before went from faith to fayth from vertue to vertue and enioyed the taste of blessednes whē as they bestowed themselues in the remembring of God these do robbe them of fayth vertue and of all remembraunce of God and place them in their beddes as sleapheddes and altogether drenched in drowsines For how enterpret they this their going on Doe they thinke the soules go forward in perfection whenas they grow fat with sleepe that they might be offered fayre and fat before the face of God whenas he shall sit in iudgement Surely if they had but one grayne of wisedome they would not thus grossely Iumble of the soule But looke how farre the heauen is distant frō the earth so farre seperate they the heauēly soule from the earthly body Phil. 23. When S. Paule then desireth to be losed from the body to be with Christ do they thinke it to be likely that he meant to sleape and for none other cause desired to be with Christ But this was namely his desire because he was fully assured that he had another mansiō a house not made with mans hande whenas the earthly house and Tabernacle of his habitation should be destroyed Is not this to a very good purpose Is not this then to bee with Christ Mat. 22.32 Mar. 12.27 whenas we geue ouer our own life Do they not tremble at the voyce of the Lord who calling himselfe the God of Abraham Isaac and Iacob aunswereth forthwith that he is the God of the liuing and not of the dead And therefore he is none of their god neither yet are they his people But they say that these thinges shall then onely come in very deede to passe whenas the dead shall at the last day be raysed agayne to life considering that these are the wordes haue you not read that which hath bene written of the resurrection of the dead But yet haue they not wound themselues out by thys meane For when Christ had to do with the Saduces who denyed not onely the resurrection but also the immortality of the soules he confuteth these two errors with this onely saying For if God be the God of the liuing and not of the dead and Abraham Isaac and Iacob were out of the worlde when God spake vnto Moyses saying that he was their God it must needes follow that they liued another life For they must needes be ouer whom God maketh himself God Luke 20. Whereupon S. Luke addeth For al things liue vnto him not meaning that all thinges liue by the presence of God but by his power This thē remaineth That Abraham Isaac and Iacob do liue Rom. 14.8 Hereunto agreeth that saying of S. Paule whether we liue or dye we dye vnto the Lord we are the Lordes whether we liue or dye For therfore died Christ and rose agayne that he might be Lord ouer the quicke and the dead Can we set vpp any thing more fyrmelye whereon to settle and establishe our fayth then to heare that the sonne of God is Lord ouer the dead For he cānot be Lord but ouer some that are seying that there must be some subiectes where there is a gouernement We see also the soules of the Martirs whiche are in heauen yelde a testimony herof before God and his Angels Apoc. 6.10 who cry with a loud voyce vnder the Aultar howe long Lord will it be before thou take vengeance vpon the inhabitants of the earth for our bloud vnto whom were geuen white garmentes and was sayd vnto them that they should rest yet a little while longer vntill suche time as their fellowe seruauntes and their brethren which should be slaine as they were were accomplished The soules of the dead do crye and white garmentes are geuen vnto them Now I besech you you sleapie drounkē spirites how expound you these white garments be they cushions or pillowes forsooth for thē to sleape vpon You here see right well that white garments are vnfitt to sleape in Then must you needes graunt that the soules which are so apparrelled doe wake If then this be true it is out of all doubt that the white garmentes doe signify the beginning of glory which God of bountifull liberalitie geueth vnto Martyrs vntill the comming of the great day of Iudgement Daniel 7.9 Math. 17.2 Math. 18.3 Mar. 16.5 Actes 1.10 Actes 10.30 Luke 15.22 For this is no new nor straunge thing in the scriptures that a white garment signifieth glory pleasure and ioy For the Lord appeared in a white garmēt to Daniell The Lord Iesus appeared in this apparell vpon the moūt Thebor The Angell appeared in a white garment vnto the women at the sepulcher of Iesus Christ In this maner appeared the Angells vnto the disciples looking vp into heauen after the ascention of our Lord. In such forme appeared the Angell vnto Cornelius And the rich robe that was brought vnto the sonne after that he had consumed all his substaunce when he returned vnto his Father was a token of gladnes Moreouer if the soules of the dead cry out with a loude voyce thē sleape they not Whē beginne they then to be saped with this sleape Neither will this obiection serue them that the bloud of Abell cryed for reuenge I confesse in deede that this is a common manner of speach to witt that the deede it selfe speaketh that the shedding of bloud cryeth for reuenge And it is without all doubt that in this place the affection of the Martyrs is represented by the cry because their desier herein is expressed without any figure and their request also is herein set forth when as they say How long O Lord will it be Apo. 20.6 before thou be auenged c. Wherefore S. Iohn in his booke maketh mētiō of two resurrectiōs as also of two deaths The first is of the soule before Iudgement The second by which the body shall be raysed vp agayne to glory For thus he sayth Blessed are they which haue parte in the first resurrection in them the second death hath no place And therefore this is a terrible thing vnto you to you I say which will not acknowledge this first resurrection which is the onely opē way to enter into the blessed glory This also is a mightye strong weapon agaynst them euen the aunswere which was made vnto the theefe calling for mercy For thus he prayed Remember me O Lord when thou commest into thy kingdome Luke 23.42.43 And this aunswere he had This day shalt thou be with me in paradise He which is euery where promiseth to be good to the theefe and promiseth him heauen For he hath delight and pleasure sufficient who taketh pleasure in the Lord. Neither putteth he him of to many yeares but euen the very same

thing that a man may say or beleue of the faythfull chosen whose kingdome and glory is to be in the glorious kingdome of God as to raygne as it were with God and to be glorified with him and finally to be partakers of the diuine glory And although this kingdome is not yet come yet notwithstanding it may bee seene in some measure For they which haue in some measure the kingdome of God within them beginne to be in the kingdome of God and to raigne with him Math. 16. agaynst whom hell gates cannot preuayle For they are made righteous in god as it is said of them Isaiah 43. All the seed of Israell shall bee made righteous vnto the Lord and be also blessed So that to say truely This kingdome is the building vp of the Church or the aduauncing of the faythfull which thing S. Paule describeth vnto vs Ephe. 4.13 who by all degrees of ages might grow vp vnto a perfect man Now these Gallantes see here the beginning of this kingdome and the encreases thereof and so soone as they see these thinges with theyr eyes they geue no longer place vnto fayth neither can they beleue that which is set before their fleshly eyes But S. Paule telleth them another matter for thus he saith Col. 3.3.4 Ye are all dead and your life is hid with Christ in God For when Christ who is your life shall appeare ye also shall appear with him in glory He sayth that our life is hidd in God with Iesus who is our head Now he deferreth our glory vnto the day of the glory of Iesus Christ the head of all the faythfull shall bring with him his members as the head of them S. Iohn also sayth the very selfe same thing Dearely beloued 1. Iohn 3.2 wee are nowe the sonnes of God but yet it doth not appeare what we shall be and we knowe that when he shall appeare we shall be like him For we shall see him as he is Now he sayth not by the way that we shal be made nothing for a certayne tyme but because we are the children of God who looketh for inheritaunce of our Father he therefore sustayneth and vpholdeth our hope vnto that day wherin the maiesty and glory of God shall be made manifest in vs all and we for our part shall gloryfy our selues in him Now they will here agayne maruell whēas they heare the children of God who may not returne againe vnto their sound and perfect vnderstāding and feele this generation to bee immortall which commeth from God whereby we are made partakers of the diuine Immortalitye But let vs goe on with that which we haue begonne Let them crye out as much as they will say that the blessed ones of God are not called vnto the kingdome before the great daye of iudgement and that saluatiō is not promised vnto the children of God before that tyme. Yet this I say that Iesus christ is our head whose kingdome glory haue not yet appeared But if the members shoulde goe before the head it were a crooked kinde of order And therefore we shall nowe follow our Captayne and King whenas he shall come into the glory of his Father and sit in the seat of his Maiesty And yet notwithstanding that whiche is in vs from God Math. 16. 25. to wit our spirite liueth because that Iesus Christe who is our life is liuing For it were an absurd thing to say that our life were liuing yet were vtterly perished And this life is in God and with God and is also blessed because it is in God All these thinges doe very well accord agree with the trueth For why is it sayd of them who are dead in the Lord that they are not yet deliuered or that they do not as yet enherite the kyngdome of God It is because they lyue in hope of that whych yet they haue not and haue not as yet attayned vnto the end of their felicyty Wherefore then are they not yet blessed It is because they right well knowing that God is merfifull vnto them and seing a farre of the reward to come doe reast themselues in the sure hope of the resurrection And surely so long as we dwell in this earthly prison we hope for the thing which we see not and agaynst all hope beleeue in hope and that is the thing which Saint Paul speaketh of Abraham But Rom. 4. when as the eyes of our vnderstanding who being now buryed in this fleshe haue their sight troubled shall be no more bleared Heb. 10. ver 27. we shall then see the thinges we looke for and take pleasure in this hope For we are not a feard to speake thus after the maner of the Apostle who sayth to the cōtrary That there remaineth none other thing for the reprobate but a fearefull looking for of iudgemēt and violent fier which shall deuoure them Seing then that the thing which the reprobate looke for is terrible it is most sure that the thing which the chosen and faythfull looke for is ioyfull and therefore of very right ought to be called most blessed And because my meaning is to instruct our aduersaries rather then to constrayne them let them geue vs the hearing when as we shall draw the trueth out of a figure of the olde Testament and that not without good warrant For as S. Paul in the passing of the children through the re●●●a 1. Cor. 10.1 handleth by an Allegory the ouerthrow of Pharaon and their deliueraunce through the water euen so also let them geue vs leaue to say that our Pharaō is drowned in Baptisme our olde man crucified and our members mortified that we are buryed with Iesus Christ are deliuered out of the captiuitie of the Deuill and out of the tyrānous gouernmēt of death albeit notwithstanding we walke onely in the wildernes which is a dry and barren ground Psal 142. Except the Lord ●ay●●● Manna from heauen to vs and maketh the water come out of the Ko●ke For our soule is lyke dry ground without water which gapeth with drynes before the Lord and is pressed with want of all goodnes vntill such time as he rayneth and droppeth the graces of his holy spirite thereon And soone after they were brought into the land of promise vnder the conduct of Iosua the sonne of Nawe a land flowing with milke and hony That is to say The grace of God deliuereth vs frō the body of death by our Lord Iesus Christ Howbeit this was not done wtout sweate shedding of bloud For then the fleshe chiefly stryueth and layeth open her power and force agaynst the spirite After we haue made our abode vpon the earth we are then satisfied with plenty For we haue white garments geuen vnto vs and we recouer our reast Howbe ●t Ierusalē the chiefe Citie of the kingdome is not yet built and set vp Neither doth Salamon the king of peace fully gouerne

the kingdome as yet And therefore the soules of the faythful are at peace after they are dead seeing they are g●tt●● out of the thraldome of their enemy For they are in the midst of all ritches and as it is sayd They shall goe from plenty to plenty But when as the heauēly Ierusalem shall be lifted vp on hye in her glory and the true Salomon who is the Lord Iesus euen the king of peace shall be honorably placed in his Iudgement seate the true Israelites shall raigne with their true king and prince And therefore if we will borrow and fetch a similitude from worldly thinges we haue warre agaynst an enemy so long as we haue to fight agaynst fleshe and bloud Euen then doe we ouercome our enemy when as we are spoyled of this sinfull fleshe so that we be altogether with God We shall triumph and enioy the fruite of the victory when as out head shall be lifted vp in very deede aboue death to witt when death shall be swallowed vp into victory And this is our limit and end whereof it is written I shall be filled when as I shall be awaked through the sight of thy glory Now all they who haue learned to obey God and heare hts voyce may soone learne these thinges out of the holy scriptures All they also who haue reuerently and discretly handled the misteries of God haue taught vs these thinges and as it were geuen them vs from hand to hand For the auncient Doctors haue bene bolde to say thus much Tertullian in his boke of the resurrection of the flesh that the soules are verely in paradise and in heauen and notwithstanding haue not as yet receiued their glory or rewarde For thus sayth Tertullian Both the reward daunger hang vpō the comming of the resurrection And yet for all this he teacheth that the soules without all doubt are with God and doe lyue in God before this comming And in another place why should we not vnderstand the bosome of Abraham to be taken for a thing to receiue the soules of the faythfull wherein is pictured out the Image of fayth and the manner of both Iudgementes clearely shewed Ire●eus also sayth after this sort Seing the Lord hath passed through the middest of the shadow of death Ireneus in his ninth booke agaynst heresies where the soules of the dead were and soone after was bodily raysed vp agayne and after his resurrection lifted vp into the heauens it is most certaine that the soules of his disciples for whose loue the Lord hath wrought all these things should go into an inuisible place which the Lord had appointed for thē And that they should there remaine vntill the resurrection looking for their owne resurrection taking agayne their bodies vpon them and perfectly ryse vp agayne to witt bodely and as the Lord rose agayne euen so should they also come before the presence of God For no Scholler is aboue his Maister c. Chrisostome also sayth vnderstand what and how grea● a thing this is that Abraham is placed And the Apostle S Paule also when then shall this be accomplished that they migh● receiue their reward For if w● come not to that the Fathe● hath foretold that we shall no● haue the reward For he dealeth much lyke for as a good father that loueth his children very well sayth vnto the children that are worthy of commendation and doe their dueties well that he will not geue them their meate vntill such tyme as the other brothers be also come But art thou sorrowfull because thou receiuest it not all this while what shall become of Abell thē who hath ouercome this long since is not yet crowned although he be placed What shall Noah doe And what shal the rest doe that were in those dayes For we may see that they all taryed and so must also the rest ●●●●y which shall come after thee And anon after it is sayd They ●●…e preuented vs in the conflictes but they shall not goe before vs in crowning For there is but one setled time for those that shall be crowned And S. Augustine maketh a description in many places of the secret receptacles where the soules of the faythfull continue vntill such tyme as they receiue the crowne and glory But in the meane while the reprobate are punished looking for the iust payne of iudgement And in an Epistle which he wryteth vnto S. Ierome he sayth The soule after the body is dead shall be at reast and in the end shall receiue the body into glory Neuertheles he reacheth in an another place that after the ascention of Iesus Christ the soules which l●ue in Christ 2. Pet. 2.4 ascend into heauen And yet he is not contrary to himselfe Iude. For although it be true that the wicked spirites are euen now tormented as S. Peter affirmeth yet is this fier wherunto the reprobate shall be cast at the day of Iudgement sayd to be prepared for the Deuill S. Peter hath made mention both of the one and of the other when as he sayth They are reserued vnder euerlasting chaynes vnto the great day of Iudgement In which place by this speach of reseruation he meaneth the payne which yet they feele not and by the chaynes is meant the paynes which they presently feele And S. Augustine himselfe so handleth it in another place when he sayth Thy last day cannot be farre of therefore make thy selfe ready for it For as thou passest out of this life such one shalt thou be found in the life to come And thou shalt not be after this life by and by where the sayntes shal be vnto whom shal be sayd come ye blested of my Father inherite the kingdome which is prepared for you from the foundations of the world And who knoweth not that thou shalt not be there as yet But thou mayst very well be there where the rich proud man being in the middest of hys tormēts seeth that poore wretch sometyme still of fores and blaines in rest and peace a great way from him And thou being taken vp into this rest certaynly lookest most assuredly for thys great day of iudgement wherein thou shalt agayne receiue thy body and be chaunged and made like vnto the Angels Neither doe I mislike of that which S. Augustine in another place for Instruction sake dealeth withall so he may meete with a sound and modest Interpretor to wit that there are many degrees of the soule The first is the quickening of life or life it selfe The second vnderstanding The third arte The fourth power The fift quietnes The sixt entraunce And the seuenth contemplation Or if any man had rather say thus The first is from the body The second to the body The third about the body The fourth vnto it selfe The fift in it selfe The sixt vnto God The seuenth in God I haue not thought it a misse to bring in here these wordes to the end to shew the meaning of this

out of the graues and going before the king of Babilon where he also maketh mention of their talke saying Behold thou art brought lowe euen as we are c. For I haue as good a coulor by that place to reason that the dead haue wit and vnderstanding as they haue to gather by the wordes of Iobe that the dead haue vtterly lost their whole vnderstanding But I leaue vnto them those tryfling and toyish inuentions Now it will be no hard matter to make playne the place which they alledge without we would deuise mazes of our owne mindes For Iob being pressed with maruelous affliction and almost fainting vnder that burden had none other regard but vnto his present miseries and did not onely thinke them to be the greatest that mought be but thought also that there could not well be any moe such He no whit feared death but desiered it because it bringeth with it a common condition vnto all maketh an end of the rule of kinges of the oppression of seruauntes and lastly it is the end of all thinges wherevnto euery man resigneth the estate which he had in this world For by this meane he trusteth to see the end of his misery And yet by the way he looked not what manner of lyfe it was that they there leadd neither yet what he should doe or yet suffer But onely desiered most earnestly the chaunge of the present state as they commonly are wonted to doe that are tormented with the vehement feeling of sorrow For if when we feele the great and extreame heates of Sommer we iudge winter to be temperate and milde and contrarywise when we are nipped and pinched with sharpe and cold weather we altogether wishe for Sommer what shall he doe in respect who feeleth the mighty hand of God agaynst him And therefore let vs not maruell although this be not enough to perswade our gallāts For they gather together fragments and curtalled sentences for their defence and neuer consider of the somme and effect of the whole matter But I trust they who with a single eye haue perused the whole story will allow my reason The second is this Iob. 7.7.8.9 Remember that my lyfe is but a winde and that mine eye shall not returne to see pleasure The eye that hath seene me shall see me no more Thine eyes are vpon me and I shall be no longer As the cloude vanisheth and goeth away 〈◊〉 he that goeth downe to the graue shall come vp no more By these words Iob bewayleth his misery before the presence of God and enlargeth it as one who had no hope before his eyes to see the issue of his griefe For his griefes were before him which persued him euen to his graue And therfore it came in his minde that after his miserable lyfe he could looke for none other but for as miserable a death For whosoeuer feeleth the hand of God agaynst him can not otherwise thinke So that in amplyfying his griefe it moueth compassion and maketh him selfe miserable before God Now I see not what other thing is to be demaunded in this place besides this except it be that there is no resurrection to be looked for Which thing at this tyme I minde not to discusse Iob. 16.17 The thyrd is this The graue shall be my house Also All my thinges shall goe downe into the bottome of the pitt All this is true For there remaineth none other thing for him whome God fauoureth not as Iob then thought of himselfe but the graue the deepe pit and death And therefore after he had long discoursed of all his miseries he sayth that the end of them is cōfusion And this is the end and issue of all those whome God scourgeth with his hand For in his wrath is death and in his louing kindenes and mercy Ecclesiast 37.24 is lyfe The booke of Ecclesiasticus hath very wel declared this whenas it is sayd The lyfe of man standeth in the number of dayes but the dayes of Israell are innumerable But because this Aucthor is of no sound aucthoritie we will heare leaue him and heare the prophet teaching this very notably saying Psal 102.23.24.25.26.27.28 He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the middest of my dayes thy yeares enduer from generation to generation Thou hast a foretyme layd the foundations of the earth and the heauens are the worke of thy handes They shall pearishe but thou shalt enduer euen they all shall waxe olde lyke a garment as a vesture shalt thou chaunge them Hitherto hath he declared how frayle and brittle our state is although in deede nothing vnder heauen is stedfast and suer seing they all corrupt and come to naught And anon after it followeth But thou art the same and thy yeares shall not fayle The children of thy seruauntes shall continue and their seede shall stand fast in thy sight Herein we may very well see how he ioyneth the saluation of the faythfull with the eternitie of God And therefore so often as they set before vs Iob as afflicted by the hand of God and almost fallen into despayre they speake nothing of hell and death and I tell them that when God is angry we can looke for none other issue and that it commeth of his free mercy when we are taken out of deathes chapps Iob. 34.14.15 The fourth is this If he set his hart vpon man and gather vnto him selfe his spirite and his breath all fleshe shall pearish together and man shall returne into dust If they take these words for iudgement as if it were sayd that by the wrath of God mā is cast downe ouerthrowne confounded and vtterly brought to naught I will graunt them more then they demaund Or els if they meane that the spirite to wit the soule returneth to God after death and that the breath to wit the mouing power or liuely motion departeth from man I will not gaynesay it But if their controuersie be that the soule pearisheth I am tooth and nayle agaynst thē Although in the Hebrew it is somewhat otherwise But being contented that I haue put by their wranglings I will heare leaue They cast also other dartes but they are blunt and hurt not therefore are not to be greatly feared For they alledge certayn places which serue to no purpose out of such bookes whose Aucthoritie is vncertaine As out of the fourth booke of Esdras and out of the second booke of the Macabies And yet for all this we will none otherwise aūswere but as we haue heretofore spoken of the resurrection Although that in all these things they openly shew their impudēcy and shamelesnes seing they are so bould as to take Esdras for them selues who maketh altogether on our side Neither are they ashamed to bring fourth the bookes of the Machabies for the defence of their cause Where Ieremy after his death prayed the Lord for the