The general session conteining an apologie of the most comfortable doctrine concerning the ende of this world, and seconde comming of Christ, written by Thomas Rogers. The first part, wherein for the comfort of the godlie is proued not onely that God wil, but also that he doth iudge this world.

CHAP. 17. (Book 17)

Where the bodies and soules of men are vntil the daie of iudgement. (Book 17)

SEeing nowe à general iudgement shal ensue; what becommeth of bodies and soules vntil y^e daie of iudgment? wil some say. Touching the bodies theie are dead, without any, either sense or feeling at al vntil the last daie, & abide in their placesa 1.1, if theie were neuer buried, & in the graues, if theie were cōmitted to the earth. But the houre shal come in which al that are in the graues shal heare (Christ) his voiceb 1.2. And theie shal come foorth &c.* 1.3 and such al∣so as haue beene either deuoured of beastes, or consumed of fire, or drowned of waters, or any way dead since the beginning of the world, theie altogether in à moment in the twincling of an eie shal arisec 1.4.

But whie reasteth the bodie, and goeth not presently with the soule either vnto ioie or paine? It is because neither the

sins of al y^e wicked, are yet perfectly ripe; nor the number of the faithful fulfilled. For neither the wicked which haue died since the beginning of the worlde shal preuent those which are to come vnto them in extreme tormentes: nor any of the godly enioie perfect happines vntil y^e whole nūber of y^e faithful com together.

Whie shal the bodie arise at al? The rea∣son is easilie giuen. That whole man may be rewarded according to his deserts: y^e is, that as neither the soule without the bodie did anie thing; nor the body with∣out the soule while it was aliue: so both bodie and soule together maie receiue ei∣ther the reward of wel doing, or the pu∣nishment of sinne. For, we blaspheme with the mouth; we pray with the mouth; we praise God with the mouth. We are wanton with the bodie; and we are chast with the bodie. Wee pil and poll with the hand: and we giue almes with the hand. &c. Seeing then, saith Cyrild 1.5, the bodie is à doer in al thinges, it shal reape the fruit of his labour in the time to come.

But some wil saie, How are the dead raised vp? and with what bodie come theie foorthe 1.6? O foole,* 1.7 that which thou sowest, is not quick∣ned, except it die.* 1.8 And that which thou so∣west, thou sowest not that bodie that shalbe, but bare corne, as it falleth, of wheate, or of

some other.* 1.9 But God giueth it a bodie at his pleasure, euen to euerie seede his owne bodie. &c.* 1.10 So also is the resurrectiō of the dead. The bodie is sowne in corruption, and is raised in incorruption;* 1.11 It is sowen in dishonor, & is rai∣sed in glorie, it is sowen in weakenes, & is rai∣sed in power; It is sowen a naturall bodie, & is raised a spiritual bodie. Wherbie it is euidēt howe the same bodie in substance which we haue, but not in qualitie shal arise. For the qualitie shalbe changed of the same. Hereunto Cyril beareth witnes when he saithf 1.12; This bodie shal arise, but not subiecte to infirmities, yet this same verie bodie, being transformed into an incorruptible body. Euen as iron burned in the fire, becommeth fire. But more than so as the Lorde rising knoweth best. This body than shal arise: but not remaine as it is, but be eternal. It shal not stand in neede either of meat to liue with∣al, or ladders to climbe by: for it shal be∣come spiritual. A certaine glorious thing (it shalbe), such as sufficientlie for theworthines of the same cānot be expressed. The righteous shal shine as the sunne, as the moone & as the brightnes of the firmament. And God fore∣seeing this incredulitie of man, hath giuen to smale wormes bright bodies in the sum∣mer that therebie theie maie shine, to make men by apparent thinges to beleeue that

which through hope we lookefor. For he that canperforme a part, can also accomplish the whole; and hee that hath made a worme to shine with cleerenesse, can much more make the iust to be glorious. So then we shal be rai∣sed hauing eternal, and al like bodies: but he that is righteous shal receiue à celestial body, that he maie accompanie the Angels; and he that is wicked shal take an eternal bodie, by which he maie suffer the punishmēt of sinnes, and burne in fire, and yet neuer be consumed; so Cyril.

This being spoken of the place of the bodie, and resurrection of the same, I wil nowe shew what I thinke concerning the places where the soules are, had I recited the sundrie opinions of diuerse men tou∣ching this matter. For great varietie of iudgementes haue beene here-about. The Pharisees haue one opinion, the Dormi∣tans an other, the Papistes another, the fa∣thers another; and the purest writers of our time, another.

For the Pharisees they thought that the soules of the good had no certaine abiding place,* 1.13 but passed from one bodie vnto another vntil the day of the generall resurrection.g 1.14

The Dormitans they thought the soules haue à certaine place, where it is either in

heauen or hel theie shew not,* 1.15 where theie sleep vntil y^e day of iudgementh 1.16. The Pa∣pists saie before the death of Christ there were foure places for y^e soules, to wit, Hel Lymbus puerorum, Purgatorie, and Lymbus Patrum. Hel, as saith Iaueli 1.17, is the lowest place, & there such as are damned for actual and mortal sins, are in torments. Next aboue that is Lymbus puerorum,* 1.18 which is à place for infants, that died either vncircumcised be∣fore the comming of Christ, or vnbaptized af∣ter his resurrection. Next aboue that is Pur∣gatorie, à place where such are to be purged as haue not sufficientlie repented in this life. Next aboue that Lymbus patrum, where the souls of such as died godli abode in peace, &c. Which Lymbus Patrum, as testifieth Dio∣nysius Carthusianusk 1.19 out of Bonauenture, was also called Abrahams bosome, & Hel. It was called Hel both because it was inferior, and also for that after à sort it was à place of miserie. It was called Lymbus, because the punishment of lacking was there. And it was called Abrahams bosome, for that there was an expectation of glorie. And of this opinion is Petrus de Tharantasia, Richardus de media Villa, and Thomas de Herfordia. So Dio∣nysius Carthus. Which foure places, saith Iauell 1.20, doe continue yet, and haue their situation, albeit the fourth which is the hiest

is quite emptie (hel is so ful by like tho∣rough Papistical delusions). And with this felow agree those vnholie fathers of the late general Councel holden at Trent in al pointsm 1.21, sauing that theie make no mention of Lymbus puerorum at al; espi∣eng perhaps that alreadie theie haue set moe places beside, than theie can by anie good reason, or Scripture defend.

Furthermore,* 1.22 the fathers theie haue had their opinions. As Irenaeus, who see∣meth to thinke, as in the ende of his 5. Booke appearethn 1.23, that the soules so soone as theie leaue their bodies goe not presentlie either vnot ioie, or paine; but are kept in à secrete place against the daie of iudgemēt: agreeing therin verie much with the Dormitans aboue mentioned. In this error also was Pope Iohn 20. But one of these, which was Irenaeus, seemeth not to be throghly resolued in this point. For in another place of the foresaid Booke, he hath these wordeso 1.24: Wherfore the Priests, who are the disciples of the Apostles, theie say that such, as are translated, are translated thither (For Paradise is prepared for the iust, and spiritual men, whereinto when Paul was carried, he heard words that cannot be vtte∣red, as touching vs at this present) where they which are translated do abide euen vntil the

consummation beholding incorruption. And the other,* 1.25 to wit, Pope Iohn the 20. of that name, was enforced by K. Philip of France, surnamed the Faire, at the sute of the diuines of Paris, to recant his error in à solemne and publique audience, as wit∣nesseth Gersonp 1.26. Other fathers, as Chry∣sostome and Augustine, according to the diuersitie of times, haue conceaued di∣uerslie of this matter. For touching the soules of good men (for I saie nothing of the soules of the wicked, because genera∣lie al men, the Dormitans, and Atheistes onelie excepted, do holde that theie are in hel) in respect of the time frō the crea∣tion vntil the death of Christ, theie think theie were in one place, namelie in the lower partesq 1.27: and in respect of the time from his death vntil his second comming in glorie, theie iudge theie are in another, euen in heauenr 1.28. One opinion whereof is of al good men to be abhorred; the o∣ther no Christian but wil defend. For touching the former, did theie al, I meane the Patriarches, and Prophets, our forefa∣thers, eate the same spiritual meate, and drinke the same spiritual drinke, which we doe? were theie saued by the same hope; iustified by the same Christ; redee∣med with the same blood; sanctified by

the same spirite, y^t we are; yea, were theie as doubtlesse theie were, as good, as ze∣lous, as holie, as righteous in al respects as we, & yet shal we thinke, that God wold be lesse fauourable to them than to vs; & receaue vs forthwith into his euerlasting kingdome, and let them remane either thousandes, or manie yeeres, or anie time at al, either in dead bodies miserablie, as the Pharisees thought; or in a dead sleepe vnsensiblie, as the Dormitās taught, or in Lymbo vncomfortablie, or piteouslie in P••••••torie, as y^e Papists would persuade, or i•• an out-corner not happily, as some, or in y^e lower partes wretchedlie, as other fathers gaue out? No, rather think we, that as now the faithful doe: so then y^e godlie did presentlie, and directlie, and with∣out anie stopping, & staieng ascend vnto their masters ioie. And their other opiniō is to be beleeued & defended,* 1.29 as y^t which al the godlie and best learned of this age haue embraced, as consonant & agreeing to the holie Scripture: of which I wil a∣leage the testimonies of one or two. For saith M. Bullingers 1.30: Where be the soules of thē that are slain for the word of God shewed vnto vs? vnder the altar. The altar is after∣ward in the 8. chap. set in heauen, before the throne of God. Therfore the soules of al saints

are in heauē before the throne of God, which was also signified before in the type of the 24. elders. The Lord hath said also, where I am, there shal my seruant be likewise. But the Lord is in heauen: therefore the soules of the faithful, whose bodies haue bine slaine, or bu∣ried without slaughter, be no where els but in heauen. And afterwarde within three or foure sentences he saith: For like as the bo∣some of Abraham is called the receptacle, & hauen of saluation, into the which the soules of them be receaued which had the faith of Abrahā: so do we vnderstād the altar to be à place of blessednes in heauē, wherin they rest, which with true faith haue acknowledged Christ the altar, propitiation, sanctification, & satisfaction &c. Vnder this altar was gathe∣red the faithful martyr Abel: vnder this al∣tar are gathered as manie as haue died since that time for religions sake: and vnder this altar shal al be gathered hereafter, as manie as enter into glorie with Christ throgh sundry tribulations in bearing of the crosse. Hitherto Bullinger. And D. Chytraeust 1.31: This is the rest of the holie soules, which are dissolued frō the bād of their bodies. It is not an idle rest, or à certain dead sleep, as manie do fain the souls of the dead together with their bodies to sleep vntil the last iudgmēt: but it is à tranquillitie à ioie, and à peace of that conscience which

hath finished the labours of the warfar which it susteined in this world with the Diuel, the flesh, and the world, & now enioieth the com∣panie of the celestial Church, and resteth, yea & reioiceth sweetlie in the Lord praising his goodnes with hie commendations. That trea∣tise also touching the immortalitie of the soule written by the reuerend father M. Iohn Caluine, is altogether to the confir∣mation of this matter.

These late writers agree with the an∣cient Doctors;* 1.32 and both with the holie Scriptures. For the soules of the righteous are in the handes of God, and in peace, saith the wise manu 1.33▪ theie rest from their la∣bors, saith à voice from heauenx 1.34. Which hand of God, and rest in other places also is called Abrahams bosomey 1.35, & Paradisez 1.36. Therefore the foules of the righteous vn∣til the daie of the last and general iudge∣ment, are in Abrahams bosome, euen in Paradise, where theie haue from the be∣ginning; and shal vnto the end of the world enioie, though not perfect, yet vn∣speakable happines. There euerie of the saints hath his seueral robe, but shal not be clothed with double robes vntil we put thē on too for cōpanie, saith Ber.a 1.37. The 1. robe is the felicitie and rest of the soules: but the 2. shalbe the immortalitie, and glorie of the bodies.

FINIS.

Notes

• a 1.1

  2. Esd. 2. 16.
• b 1.2

  Ioh. 5, 28.
• * 1.3

  29.
• c 1.4

  Aug. tom. 9, lib. de vanit. se∣culi. cap. 3.
• d 1.5

  Cyril Catech. 18.
• e 1.6

  1 Cor. 15, 35
• * 1.7

  36.
• * 1.8

  37.
• * 1.9

  38.
• * 1.10

  42.
• * 1.11

  44.
• f 1.12

  Cyril Catech. 18.
• * 1.13

  Opinion of the Pharises.
• g 1.14

  Boēmius de moribus Genti∣••m lib. 1. or in 2. part of the Fardle of faci∣••ns, Cap. 4,
• * 1.15

  Opinion of the Dormitans.
• h 1.16

  M. Ca••••••ne in his treatise of the immortali∣tie of the soules. and I Cha••••on in his se•••••••• of the 2. comming of Christ.
• i 1.17

  Iauel Philos. Chri. p. 8. Tract. 4. de felicit. Christ. cap. 3.
• * 1.18

  Opinion of the Papistes.
• k 1.19

  Dionys. Car∣thus. Col. de iud. Animarum Art. 15.
• l 1.20

  Iauellus in the foresaide place
• m 1.21

  Catech. Tri∣dent. vpon this art. of the creede, Descen∣dit ad inferos.
• * 1.22

  Opinion of the Fathers.
• n 1.23

  Irenaeus ad∣uersus haereses Valent. &c. li. 5.
• o 1.24

  Irenaeus lib. 5. not far from the beginning.
• * 1.25

  The recantati∣on of Pope Ioh. the 20.
• p 1.26

  Iohan. Gerson serm. de Pas∣chate.
• q 1.27

  Chrys. hom. 4. ad Marcum. Aug. quaest, vet. & noui Testa∣menti quaest. 121
• r 1.28

  August in Io∣an. Tract. 40.
• * 1.29

  Iudgement of the 〈◊〉〈◊〉 writers
• s 1.30

  D. Henrie Bul∣linger in his 32. Sermon vpon the Apoc. p. 90.
• t 1.31

  D. Chytraeus in 6. cap. Apoc.
• * 1.32

  The testimonies of the Scripture
• u 1.33

  Wisd. 3, 1.
• x 1.34

  Reuel. 14, 13.
• y 1.35

  Luke 16.
• z 1.36

  Luke 23.
• a 1.37

  Bern. in festi∣uit. omniū sanc. serm. 3.