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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

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

one dyeth so dyeth the other For they haue all one breath and there is no excellency of man aboue the beast For all is vanity All goe vnto one place and all was of the dust all shall returne to the dust Who knoweth whether the spirite of a man ascendeth vpward and the spirite of the beast descendeth downeward and to the earth What and if Salamon aunswered them here in a word Vanity of Vanities saith the preacher and all is but vanitie For what meaneth he hereby but to shew that the minde of man is vayne and vncertayne of all things Man seeth that he dyeth as the beastes doe that lyfe and death is with him as with the beastes and therefore he thus concludeth that his state and condition is lyke vnto the state conditiō of beastes And lyke as beastes haue nothing remayning after death no more doth man reserue any thing vnto him selfe after he is dead And thus we see what the spirite the reason and vnderstāding of man is For the carnall man perceiueth not the thinges of the spirite For they are to him foolishnes and can neither vnderstand nor know them For a man beholdeth with his carnall eyes looketh at present death and ascendeth no higher but considereth this after maner that the earth bringeth forth all things and shall lykewise returne to the earth and in the meane while neuer looketh to the soule And for this cause he addeth this saying who knoweth whether the spirite of man ascēdeth vpward So that when we come to the soule mans reason is dryuen to such a straight in it selfe as that it wil not vnderstād any thing that is sure or manifest be it that it stādeth meditateth or reasoneth Seing then it is so that Salamon sheweth the vanitye of mans minde because that in respect of the spirite it is changeable and wauering he no way fauoreth their error but strongly and soundely vpholdeth our fayth For the wisedome of God layeth wide opē telleth vs of that which surpasseth the capacitie and measure of mans vnderstanding to witt Gene. 9. That the spirite or minde of the children of men looketh vpward I will also propound another lyke thing out of the selfe same Author to the end I might somewhat bend plucke downe their stiffe neckes For thus it is sayd Ecclesi 9. ver 1.2.3.4.5 There is no man that knoweth by any outward thing the loue or hatred of God towardes men but all thinges are in an vncertayntie because that all thinges fall out a lyke vnto all The selfe and same estate is aswell to the Iuste as to the wicked to the good as to the euill to the pure as to the polluted and to him that sacrificeth as to him that sacrificeth not And therefore if all thinges be in an vncertaintie for that which is to come shall then a faythfull man vnto whome all thinges worke for the best enterpret that affliction is a signe of the hatred of God no not so For thus it is sayd vnto the faythfull you shall be oppressed in the world but in me you shall haue consolation And they trusting vpon this saying doe not onely reast themselues in a constant minde vpon whatsoeuer shall come vnto them but doe also glory in their troubles confessing with Iob That although he would slay vs yet will we put our trust in him How then are the things that are to come vncertayne Forsooth so farre forth as man can iudge they are so And yet for all that euery man that liueth is nothing els but vanity For he goeth on further and sayth this is an euill thing amongest all the rest that is done vnder the sunne that there is one condition vnto all and also the hartes of the sonnes of men are full of wickednes and madnes is in theyr life and after that they goe to the deade There is no man which liueth euer and hopeth therof For a liuing dogg is better then a dead Lyon For the liuing know that they shall dye but the dead know nothing at all neither haue they any more a reward For the remembraunce of them is cleane forgotten And speaketh he not all these thinges by reasō of the beastlynes of those which looke onely downe at theyr feete hauing no hope of the blessed life nor yet of the resurrection For although this were in deed true that we are nothing after we be dead yet notwithstanding there is a resurrection vpon hope whereof if they did cast theyr eyes they would neither be seasoned with the cōtempt of God nor yet filled with wickednes to the end I might ouerslippe all the rest And therefore let vs conclude with Salamon that mans reason is not able to comprehend all these thinges So that if we would haue any certaynty thereof Let vs runne vnto the lawe and testimony wherein is contayned the truth and wayes of the Lord. For see what is sayd in that place Eccle 12.7 vntill such time as the dust returneth to the earth whereof it was and the spirite returneth vnto God who gaue it And therefore whosoeuer hath heard the word of the Lord needeth not to doubt that the spirit of the children of men ascendeth vpward I do here simply take to ascend vpward is to consist and be immortall as to descend downeward is to tumble fall downe and perish As for their first argument they vomit it out with open mouth and strayne forth theyr wide wesauntes to the end to awake the sleapers out of theyr deepe and sound sleape For in it they think standeth the greatest part of theyr victorye And at what tyme they meane to deceiue and bleare their young schollers eies this is it that they chiefly lay holde on whereby to corrupt theyr fayth and sounde vnderstanding For say they there is but one iudgement by which euery one shall receiue his reward The good ones glory and the wicked ones hell fier And before this day come there is neither blessednesse nor yet misery apoynted For the scripture euery where beareth thereof witnes for thus it is said Mat. 24.31 And he shall send his Angels with the great sound of a Trompet and they shall gather together his elect from the fower wyndes and from the one end of the heauens vnto the other It is likewise sayd Math. 13. The sonne of man shall send forth his Angels which shall gather all offences out of his kingdome and they whiche haue wrought iniquity shall bee cast into the fiery furnace where shall be weeping and gnashing of teeth And then shall the iust men shine as the sunne in the kingdom of their Father Math. 25.34.41.46 Also it is sayd Then shall the king say to them that are on hys right hand come ye blessed of my Father inherite the kingdome prepared for you from the foundations of the world And shall say vnto them on the left hand Depart from me ye curssed into euerlasting fire which is prepared for the

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

day calleth him to the blessed pleasures of his kingdome The cauill of these drowsy heads wherewith they sport thēselues with the word of God they canuasse to fro For say they one day is as it were a thousand yeares in the sight of God But they neuer call to minde that God frameth himselfe to the capacities of men when as he speaketh vnto them Neither doe they reade that one day in the scripture is put for a thousande yeares who would abide such an expositor who hearing that God would doe something to day would thinke of a thousand yeares or moe For when Ionas denoūced vnto the Niniuits Yet fortie dayes and Niniuie shall be destroyed 2. Pet. 3.8 might they carelesly look for the Iudgement of God vntill forty thousande yeares were come and gone Neither hath S. Peter spoken it in the same sence that a thousand yeares are but as a day before God But when as certein false prophets did count the houres and dayes because they went about to reproue God of lying when as he fulfilled not his promises at the first according to their Imaginations he admonisheth thē that God is euerlasting with whom a thousand yeares is scarsely a momēt But because they feele thēselues to be yet entangled they stifly contend and say that this word to day signifieth in the scriptures the tyme of the new Testament as this word to morrow signifieth the tyme of the olde Hebr. 13.8 To this purpose wrest they that which is written in the Epistle to the Hebrewes Iesus Christ that was yesterday and to day is the same also for euer Howbeit they are greatly deceiued For if he was onely yesterday then he that was not before the beginning of the olde Testament had sometyme his beginning Colos 1.15 Where shall Iesus then that eternall God be the first borne also of all creatures as touching his humanitie Apo. 13.48 and the Lambe slayne from the beginning of the worlde Besides if by this word to day is meant the tyme that is betwene the day of Iudgement and the humanitie of Iesus Christ then haue we woone this poynt of them that the theefe shall be in paradise before that day wherein the soules as they teach shall wake out of their sleape And so by their owne confession we shall wring this from them that the promise made vnto the theefe is accomplished before the day of Iudgement which they say is not to be accomplished vntill after the day of Iudgement But if they draw this word vnto the tyme that followeth after Iudgement why doth the Author of the Epistle to the Hebrewes add for euer And that they might feele with the hand their darkenes and acknowledge euen by the eyesight their ignoraunce if in this promise Iesus Christ looked vnto the day of Iudgement it ought not to haue bene sayd to day but in the world to come As when Isaiah went about to shew the misery of the resurrection he calleth Iesus Christ the father of the world to come Now seing the Apostle hath sayd to morrow and to day and for euer Whereas we say it hath bene is and shall be which three tymes declare vnto vs eternitie what other thing els goe they about by their cunning subtilties but euen to corrupt and peruert the sence of the Apostle Isaiah 30.33 wee may learne out of the prophet Isaiah that the nature of this first word conteineth an euerlasting tyme who sayth that hell fier is prepared for the wicked from yesterday considering that we know by the wordes of Christ that fier is prepared for the Deuill his Angels from the beginning They then which are of an vpright and sound iugement do here right well see that there is nothing left for them to be deceiued by so open a trueth Neuerthelesse they yet moyle and say that paradise was for that day so promised to the theefe as death was denounced vnto our first parentes the same day that they tasted of the tree of knowledge both of good and euil But let it be that we graūted thē this yet for all that we will draw this from them agaynst their willes that the theefe was that day deliuered out of the misery whereunto Adam fell wherin he transgressed the commaūdemēt that was geuen him and so euerlasting lyfe was restored to the theefe Moreouer when as I shall hereafter speake of death I will sufficiently declare as I thinke after what sort our first parents dyed the same day in which they estraunged thēselues from God And now must I turne my talke to those who remembring the promises of God doe rest in them with a quiet conscience And therefore my brethren let not this fayth be shaken of from you no not although hell gates should lift thēselues vp agaynst you seing you haue God for your pledge who can not deny his trueth For his speach is not darke which he deliuereth vnto his church being yet but a straunger here below in this world when he sayth Isaiah 60.19 Thou shalt haue no more sunne to shine by day neither shall the brightnes of the Moone shine to thee For the Lord shall be thine euerlasting light and thy God thy glory So that as they are ordinarily wonted if they will stretch this vnto the last resurrection it shall be an easy matter for vs to refell their vanitye by euery word of the chapiter seing that the Lord hath now promised his Christ and that the Gentiles shall be now adopted and called vnto Fayth Let vs alwayes call to minde that saying which the spirite of God hath taught vs by the mouth of Dauid Psal 92.12 13.14 The lust shall florishe as the Date tree and shall be multiplyed as the Cedars in Libanus For they that are planted in the house of the Lord shall florishe in the Courte of our God And in their age shall bring forth fruite and be freshe and in good case Neither maruell you at this because it seemeth that the powers of nature doe fayle whē you heare that age shall be green budding and fruitefull But cōsidering these thinges with your selfe sing vnto your soule after the example of Dauid Psal 103.5 My soule blesse thou the Lord who hath filled thy mouth with goodnes thy youth shall be renued Psal 121.8 as the youth of an Eagle Remitt all the rest vnto the Lord Who looketh vnto our comming in Ioel. 2.23 and our going out from this tyme forth for euermore It is he which causeth the morning and euening dewes to rayne vpon his chosen faithfull Of whome it is sayd Psal 68.21 our God is the God of deliueraunce and the issue of death is from the Lord God Iesus Christ hath vnto vs this goodnes of the Father when as he hath sayd O Father Iohn 17.24 those whome thou hast geuē me I will that where I am that they be also there to the end they might see the brightnes which

Deuill and his Aungels And these shall goe into euerlasting payne and the righteous into life eternall The like saying is also in Daniell Danie 2.1 And at that time the people shal be saued euery one that shall be found written in the Booke And therefore they say If all these thinges are written of the day of iudgement how can it be that the elect should be called to the inheritaunce of the heauenly kingdome if they already possesse it How shall it be sayd vnto them come hither whenas they are already there how shal the people be saued whēas they are presently saued Wherefore the faythfull which nowe walke faythfully looke for none other day of their saluation according to that saying of S. Paule knowing that he who hath raysed vp Iesus frō the dead 2. Cor. 4.14 shall rayse vs vp also with Iesus Christ And in an other place it is sayd looking for the appearing of our Lord Iesus Christ who will make you strong euen vnto the end in the day of his comming c. And admitte we graunted thē all this yet thē by the way why do they of their owne brayn put to the thing that is not to wit sleape For they cannot shew vs one sillable of sleape amongest all the places which they alleadge And although they be awake yet it may be that they are with out glory Wherfore seing it is not onely a rash but also a madde mans part boldely to conclude vpon thinges which man his reason is not able to comprehend of which sort are these straunge obstinate opynatiuers dare they defend sleape which they haue not receiued from the mouth of the Lord. And therfore this may suffise discreete and sound iudgement to the end they might know this sleape to be a shameles forgery or fayned inuention as in very deede it is because it cānot be proued by the manifest word of God Howbeit let vs handle these places as briefly as we can to the end the simpler sort might not be troubled therwith whēas they heare it sayd that the saluation of the soules is prolōged and put of vnto the generall day of iudgement First of all we must vnderstand this to be a most resolute and sure thing that our blessednes is still on the way going vnto this great day which shal end our iourney In like case the glory of the elect and the end of theyr last hope doth tend and hath an eye vnto the same day because their blessednes and glory shall then be accomplished For it is agreed hereupon emōgest all men that there is none other perfect blessednes or glory but the onely perfect coniunctiō with God And vnto this end we all bend runne and shew our selues forward and all the scriptures and promises of God send vs thereto For that which God once sayd vnto Abraham by mouth belongeth also vnto vs where he sayth Gene. 12. I am thy verye great reward Seing then this reward is appointed for all those that haue part with Abraham to witte the enioying of God and the blessed possessing of him besides which reward it is not lawfull to wish any other for whē there is any question of our hope wee must cast our eyes vpon it And thus farre if I be not deceiued doe our aduersaries agree with vs. Moreouer I likewise trust that they will agree with vs in this that this kingdome wherunto the chosen and faythfull are called which in other places is called saluatiō reward and glory is none other thing but this most blessed coniunction and vnion with God to wit for that they are fully in God and that God maketh them perfect that on theyr behalfe they cleaue vnto God enioy him fully wholly and to speake it in one worde God and they are one For after this sort whēas they are in the fountayne of all fulnes they come euen vnto the last end of all righteousnes wisedome and glory vpon which blessinges the kingdome of God veryly consisteth For S. Paule sheweth it to be the last point of the kingdome of God 1. Cor. 15.28 whenas he sayth To the end that God might be all in all thinges And therefore seing god in this day shall in very deed be all in all thinges and bring hys chosen and faythfull to a iuste perfectiō it is not without cause that this great day is called the day of our saluatiō before which tyme our saluation is not perfectly accomplished For they whome God filleth are filled with all riches which no toung cā vtter no eare hath heard nor eyes haue seene nor yet vnderstanding hath conceiued Wherfore seing these two thinges are out of all question our sleapers vaynely take in hand to proue that the holy seruauntes of God who are departed this life are not as yet entred into the kingdome of God because it shall be sayd vnto them come ye blessed of my Father inherite c. Now this is easely aunswered to be no good consequence to say that there is now no kingdome because as yet it is not perfect But contrarywise wee say that the kingdome which is already begonne shall then be made perfect Neither would I haue any man beleue me herein if I doe not first of all manifestly shew by sure argumentes of the scripture that this is true 1. Cor. 15. For this day is called the kingdome of God because that at that time hee shall in deed put vnder him all contrary powers subdue Sathan with the breath of his mouth and destroy him through the brightnes of his coming 2. Thes 2. But he himselfe shall fully and wholye dwell and raigne in his chosen For God cannot hereafter otherwise raigne in himselfe thē he hath raigned from the beginning whose Maiestie can no way be either encreased or yet diminished But shall raigne in such sort as that he shall be opēly shewed vnto all the world When then we pray to haue his kingdome come doe we thinke that he hath now no kingdome And besides what say they then to this saying the kingdome of God is within you Wherefore God raigneth at this present in his elect whome he guideth and gouerneth by his holy spirite He reigneth also ouer the Deuill sinne and death when he commaundeth the light to shine in darkenes by which error and lying are confounded and when as he wil not suffer the powers of darkenes to hurt thē who haue the signe of the Lambe in their forehead He reigneth also I say euen at that present when as we pray and say let thy kingdome come And surely he lykewise raigneth when as he worketh power in his faythfull and whē he geueth a law to Satan appoynting him what to doe But then shall his kingdome come when as it shall be accōplished And then shall it be accomplished whenas he shall fully shew the glory of his Maiestie vnto the faythfull saluation and vnto the reprobate shame and confusion Howbeit is there any other