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Note well, * 1.1 gentle Reader, the wilfull impudencie and malice of this man. He saith that Caluin denieth to soules departed the ioyes of heauen, vntill the day of doome; and yet in the words by him cited, hee seeth that hee affirmeth them, hauing ended this warfare to goe into blessed rest; and in his other words in the same very place might haue seene, and in likelihood did see it, that he placeth this bles∣sed rest no otherwhere but with Christ in heauen. Hee ap∣plieth
generally a 1.2 to the faithfull the words of the Apostle, that b 1.3 when this earthly house shall be dissolued, wee haue a house or building in heauen. Hee saith that c 1.4 the soule sepa∣rated from the body hath the presence of God; that vnlesse the soules seuered from their bodies did still retaine their being, and were capable of blissefull glorie, Christ would not haue said to the theefe, This day shalt thou be with me inparadise. Here∣upon he taxeth, as well he might, the infinite curiosities of the schoole-men, in inquiring and disputing of the place and state, the maner and degrees of heauenly glory as now it is, and heereafter shall be, and condemneth it as a point of rashnesse and folly, further to search concerning things vn∣knowen to vs than God permiteth vs to know. d 1.5 The Scripture, saith he, haning said that Christ is present with them (mean∣ing the faithfull soules before spoken of) and doth receiue them into Paradise to receiue comfort, and that the soules of the reprobate doe suffer the torments which they haue deser∣ued, goeth no further. For conclusion he saith by and by af∣ter: e 1.6 Seeing the Scripture euery where biddeth vs to depend vpon the expectation of Christs comming, and thither doth de∣ferre the crowne of glory, let vs conteine our selues within these bounds which God hath prescribed vnto vs, that the soules of the godly hauing ended the labour of this warfare doe goe into blessed rest, where with happy ioy they expect the fruition of the promised glory, and so all things are holden in suspense vntill Christ our redeemer shall appeare. By all which words it appeareth, that although Caluin according * 1.7 to the scrip∣tures doe referre the full reuealing of the glory of the faith∣full vnto the comming of Christ, when the same both in soule and bodie shall be made manifest to the whole world; yet that in the meane time hee denieth not but that their soules departed, are receiued into Paradise, into heauen, and
doe enioy blissefull glory, blessed rest, the presence of God, the presence of Christ, and therefore doth not exclude them from the ioies of heauen, vnlesse Christ himselfe, whose presence they enioy, be excluded from heauen. And wher∣as M. Bishop maketh him absolutely to say that all things are holden in suspence vntill the comming of Christ, he leaudly falsifieth his words by leauing out the terme of limitation, the same being thus set downe as hath beene said, And that so all things are holden in suspence vntill Christs comming, im∣porting that these things acknowledged before expressed, all things further are to vs holden in suspence vntill Christ shall come, are therefore God not hauing reuealed the same, and not to be curiously enquired of. The summe of all which beleefe, Caluin himselfe in another place hath briefely comprised thus; that g 1.8 albeit the soules of the faith∣full so soone as they are separated from their bodies do liue with God, and doe obteine the blessed ioy of the heauenly kingdome, yet the perfect happinesse of all the children of God is deferred vntill the second comming of Christ. Now what is there heere for blinde Bishop to dislike in captain Caluin, but that his malice ouerruleth his wit, and carrieth him as it were with a violent streame to condemne that which notwithstand∣ing his owne iudgement and conscience doth approoue? And if Caluin had beene of that minde, yet M. Bishop might with the more fauour haue excused it, for that Bel∣larmine driuen thereto by the testimonie of Pope Adrian, doth confesse that Pope Iohn the two and twentieth was of that minde, h 1.9 that the soules of the faithfull shall not see God till after the resurrection. But as he dealeth with Caluin, so doth he also with Luther, most maliciously and leaudly. It is true that Luther writing vpon Ecclesiastes, reteining as yet somewhat too much of the dregs of Popery, speak∣eth heereof somewhat obscurely, though not to that mean∣ing as M. Bishop citeth him. Vpon the words of the Prea∣cher, i 1.10 Whatsoeuer thy hand can doe, doe it instantly; for there is neither worke nor inuention, nor knowledge, nor wisedome in
hell, as he readeth, whither thou goest; he commenteth thus, that k 1.11 the place sheweth that the dead perceiue nothing; for there is there no cogitation, arte, knowledge, wisedome. Solo∣mon therefore thought, saith he, that the dead doe sleepe, and haue no sense of any thing. The dead lie there, not reckoning daies or yeeres, but being raised vp, they shall seeme to haue slept a verie little while. Now in these words there is no am∣biguitie, as shall appeere by the other place, because that which he saieth of sleeping and not perceiuing any thing, hath reference onely to the affaires and doings of this life. Onely his errour is, that he construeth hell (for which wee rather choose to reade the graue) to be the place where the soules thus sleepe, expounding it l 1.12 to be that secret with∣drawing place where the soules are conteined, and which is as it were the graue of the soule, without the compasse of this corporall world, as the earth is of the body: but what this is, saith he, it is vnknowen to vs. This conceit it seemeth hee drew, either from the errour of Pope Iohn aforesaid, or from the Popish fable of Limbus patrum, reteining as yet some taste of that corruption which had beene long grow∣ing in him, nad in respect whereof, hee somewhere be∣seecheth his Reader to reade many of his works with compassion, remembring that hee was sometimes a Monke, as acknowledging that from his Cloister hee drew many things that were vnsound, and in his wri∣tings might escape him vnawares. But whatsoeuer his fancie were when hee wrote that Commentarie vpon Ecclesiastes, hee was afterwards in expounding Gene∣sis so farre from that opinion wherewith M. Bishop chargeth him, as that most comfortablie hee setteth foorth the hope of the faithfull in their death, yea e∣uen in that very place whence M. Bishop cireth him: the greater is his sinne, that by dismembring a sentence would make him say that that is directly contrarie to the drift and purpose of that whole discourse. He taketh occasion of his speech by the storie of Abrahams death, and there∣upon
saith: m 1.13 We haue a grace & gift, euen a manifest and ma∣nifold knowledge concerning death and life: for we are sure that our Sauiour Iesus Christ sitteth at the right hand of God the Father, and expecteth vs when we depart out of this life. Whensoeuer therefore we die, we goe to the bishop of our soules, who receiueth vs into his hands. He is our Abraham, whose bosome or embracing we enioy: he liueth and reigneth for euer. Againe he saith; n 1.14 Death in Christ is not bitter as it is to the wicked, but it is the changing of this wretched and miserable life into a quiet and blessed life. Many places of Scripture, saith he, doe prooue that after death wee die no more, but doe simply or perfectly liue. And alledging the words of Esay, o 1.15 Peace commeth; he shall rest in his bed, whosoeuer walketh before him, he inferreth; They enter not into death, into pur∣gatorie or hell, but into peace. Heereupon hee mooueth a question, p 1.16 seeing it is certaine that the soules liue and are in peace, what maner of life or rest that is. This, saith hee, is a higher and harder question than can be decided by vs; for God would not haue vs to know it in this life. It sufficeth vs to know that our soules depart not from our bodies to danger of the tor∣ments or paines of hell, but that there is a chamber prouided for them where they may sleepe in peace. But yet, saith he, there is difference betwixt the sleepe or rest of this life and of the life to come. For man in this life being wearied with the daies la∣bour, at night entreth into his chamber as in peace, that there
he may sleepe, and so in the night he enioyeth rest, and knoweth nothing of any euill either of fire or of sword. But the soule sleepeth not so, but waketh and enioyeth the sight, and heareth the speeches of the Angels and of God. Therefore the sleepe in the life to come is more profound than in this life, and yet the soule liueth in the presence of God. Out of these last words M. Bishop taketh the occasion of his quarrell, expounding sleepe as wee commonly take it, as if Luther meant that the soule in death became wholly deuoid of all sense, know∣ledge and vnderstanding, and were as it were dead vntill the last day. But what truth or conscience may we thinke is in this man, who thus obiecteth the words as if Luther had put the soule in case of death, when notwithstanding in the end of the same sentence he addeth, that it liueth in the presence of God, and in the whole circumstance of the place, testifieth by the Scripture, that it enioieth the bo∣some of Iesus Christ, the sight and speech of God and his Angels, a most peacefull and blessed life, and that this sleepe is not such, but that the soule waketh alwaies. The mean∣ing of Luther is plaine, who finding the rest of the soules of the faithfull termed in Scripture a sleepe, would signifie that this sleepe is a more sound and perfect rest than any is in this life, voide of trouble and feare, free from all know∣ledge of miserie and sorrow, not distracted or interrupted with the cares or cogitations of our state, not reckoning number of daies, or length of yeeres, all time seeming short for that blissefull and happie pleasure and conten••ment that is yeelded to the soule thereby. For further declaring heereof, he addeth anon after: q 1.17 He that sleepeth a naturall sleepe, knoweth nothing of those things that are done in his neighbours house, and yet he liueth, though contrarie to the na∣ture of life he perceiue nothing in his sleepe. The same shall come to passe in that life to come, but in other and better sort. As therfore the mother bringeth the childe into the chamber, put∣teth it into the swadling clouts, not to die, but sweetly to sleepe and rest: so before Christ, and much more since Christ, all the
soules of the faithful did and do enter into the bosome of Christ. The sleepe then wherof Luther speaketh is in the bosome of Christ, where faithfull soules are sequestred from the af∣faires and troubles of this world, and liue with him in per∣fect blisse, and therefore is no such sleepe as M. Bishop dreameth, or rather leaudly deuiseth by wilfully miscon∣struing Luthers words. And this is that position of Luther whereof Sleidan speaketh, who mentioning that ghosts and apparitions of spirits were very common in Popery, and that the soules of the dead, as they were thought to bee, did make much stirre and trouble after buriall, and tell why either they were condemned, or for the time tormented in Purgatory fire; and heereupon solicited their neighbours, kinsfolke, and friends to helpe them in that miserie, and that the vsuall maner was, that they requested either some vowes to be paid which they had made to the Saints, or that Masses and sacrifices to such a number might be performed for them, whereby the opinion of Purgatorie and of the Masse woonderfully increased, to the great aduantage and gaine of the Priests; telleth consequent∣ly, as indeed the euent euery where hath prooued, that r 1.18 when Luthers doctrine began to be knowen, and had gathered some strength, these ghosts and apparitions by little and little vanished away. For Luther teacheth, saith he, out of the holy Scriptures, that the soules of the dead are at rest, and do wait for the last day of iudgement (meaning that where they are at rest, there they abide vntill the day of iudgement, with∣out that wandring and walking which was commonly fancied of them) and that those stirres and fearefull noises and sighes were caused by Satan, who omitteth no occasion to confirme in mens mindes vngodly deuotions and false opinions, and to extinguish the benefit of Christ our Sauiour. Now hee that waigheth these words, may easily see how M. Bishop plaieth the Skoggin in the application of them, there being heere nothing at all directed against praier to Saints, and that that is intended against Purgatory, not being for that the soules are so soundly asleepe, as he obiecteth, but for
that they are at rest & in peace with Christ if they belong to him, not subiect to any torments, nor hauing any cause of those complaints which Satan cunningly pretended vn∣der their names. As for the complaint of Brentius, we doe not doubt but that he might finde cause of it in manie, who notwithstanding did liue vnder the name of Christians, of the professours of the faith and Gospel of Christ. The Prophets, the Apostles complained of such, and yet the pearles then were not the woorse esteemed, for that swine trode them vnder their feete. The Pagans of old saw many taking vpon them to be Christians, who yet were men of most wicked and damnable conuersation, and they tooke occasion hereby to condemne all Christians and Christian religion; and will M. Bishop say that they did well in so doing? s 1.19 How many thinke you would willingly be Christians, saith S. Austin, but doe stumble and are offended at the euill behauiour of them that are Christians? And what? will M. Bishop say that there are no such amongst them? yea a∣mongst their Popes, their Cardinals, their Bishops, are there not that liue as if there were no God, no hell, no re∣surrection, no iudgement to come? yea that sticke not sometimes to professe that they thinke so? If hee will de∣nie it, their owne stories shall reprooue him. If hee must needs confesse it, then must he needs confesse also, that he hath very idlely brought in this speech of Brentius against vs. That euery meane godly man shall at the last day bee made equall in glory with the Apostles, is not Luthers assertion, but M. Bishops calumniation. Hee affirmeth a paritie of Christians as they are Christians, as touching mutuall rec∣koning ech of other in this life, but no paritie or equalitie of reward or glory in the life to come. By occasion of the name of brethren, hee saith that t 1.20 brotherhood is for that Christians ought to be one amongst another as brethren, and not make any difference at all; for we all in common haue one
Christ, one baptisme, one faith, one treasure. I cannot bee of more woorth than thou, and what thou hast, I haue the same also. Christ is mine as well as S. Bernards; and S. Frances hath no more right to Christ than thou. All we that are Christians haue one brotherhood which wee haue atteined in baptisme, whereof no Saint hath more than thou and I. For with what price he was redeemed, with the same was I redeemed. It cost God no lesse for me than for the greatest Saint; onely hee hath perhaps better laid hold of this treasure, that is, hath stronger faith than I. Now what is heere as touching equalitie of glory in the world to come? Heere is a common brother∣hood in this life, wherein none can challenge more than o∣ther; but this hindreth not but that who in this brother∣hood doth the greater worke, shall heereafter receiue the greater reward. Albeit if Luther doe affirme equalitie of glorie, what is that to the impeachment of the article of life euerlasting, when as by the common iudgement of the fathers, life euerlasting is that u 1.21 penny mentioned in the Gos∣pell, which in howsoeuer great difference of worke and labour, yet is indeed equall and alike to all? Now albeit M. Bishop haue heere said whatsoeuer his malice could deuise, and more than truth and honesty would haue said, yet he would make his Reader beleeue, that he hath omit∣ted many other particularities, that he might not be ouer tedi∣ous: but what his other particularities are, may be esteemed by those that he hath heere set downe, consisting more in lies and cauils than in any matters of moment and trueth. Nothing hath he said whereby it may in any sort be con∣ceiued, that either our doctrine tendeth to infidelitie, or that it is without cause that we cry out against the Anti∣christ of Rome for corrupting the puritie of the Gospel.
The soules of the faithfull affirmed by Caluin and Luther to be in heauen.
Cal. Instit. l. 3. ca. 25. sect. 6. De fidelibus lo∣quens.
2. Cor. 5.1.
Nisi supersti∣tes essent animae corporibus quid est quod habet deum praesen∣tem vbi fuerit à corpore sepa∣ratum? Nisi etiam animae corporibus exu∣tae retinerent suam essentiam, ac beatae gloriae capaces essent, non dixisset Christus latro∣ni: Hodie me∣cum eris, &c.
Scriptura vbi dixit Christum illis praesentem esse & eas reci∣pere in Parae∣disum vt conso∣lationem perci∣piant, reprobo∣rum verò ani∣mas cruciatus quales meritae sunt perpeti, non vltra pro∣greditur.
Quum scrip∣tura vbi{que} iube∣at pendere ab expectationae aduentus Christi & gloriae coronam eous{que} differat, contenti simus his finibus diuinitus nobis praescriptis, animas piorum militiae labore perfunctas in beatam quie∣tem concedere vbi cum foelici laetitia fruitionem promissae gloriae expectent, at{que} ita omnia su∣spensa teneri donec Christus appareat redemptor.
Col. 3.3.4. 1. Ioh. 3.2. 1. Pet. 5.4.
Caluin. adu. Libertin. ca. 22. Etsi fidelium animae simulac separatae sint à corporibus vi∣uunt cum deo ac foelici regni gaudio potiun∣tur, tamen per∣fecta omnium filiorum dei foe∣licitas vs{que} ad secundum Chri∣sti aduentum defertur.
Bell. de Rom. Pont. l. 4. c. 14. Reuera sensit animas non vi∣suras deum nisi post resurrecti∣onem.
Eccles. 9.10.
Luth. Eccl. 9. Alius locus quòd mortui nihil sentiant: nulla enim, in∣quit, est ibicogi∣tatio, ars, cogni∣tio, sapientia: sensit ergò So∣lomon mortuos omninò dormire & nihil prorsus sentire. Iacent ibi mortui non numerantes dies vel annos, sed excitati vi∣debūtur sibi vix momentum dor∣miuisse.
Ibid. Insernus propriè me iudi∣ce significat il∣lum abditum recessum in quo dormiunt mor∣tui, &c. vt in∣telligas infer∣num dici vbi continentur a∣nimae & quasi quoddam se∣pulchrum ani∣mae extra hunc corporalem mundum, stcut terra est sepul∣chrum corpo∣rum: quid au∣tem illud sit no∣bis est incogni∣tum.
Luther. in Gen. c. 25. Nos habemus grati∣am & donum ac manifestam & multiplicem scientiam de morte & vita. Siquidem certi sumus saluato∣rem nostrum Christum Iesum sedere ad dex∣teram dei patris & expectare nos decedentes ex hac vita. Quandocun{que} igitur excedi∣mas è viuis, ad Episcopum ani∣marum nostra∣rum egredimur, qui recipit nos inmanus suas: is noster Abra∣hā est cuius cō∣plexu fruimur: is viuit, imò regnat perpetuò.
Ibid. In Chri∣sto mors non est acerba sicut impijs est, sed est commutatio huius miserae & calamitosae vitae in quietam & bes••. tam. &c. Et paulò post. Multi loci scripturae sanctae comprobant quòd post mortem non morimur, sed viuimus simplicitèr. Esa. 57. Requiescit in cubili, &c. Ingrediuntur non in mortem, purga∣torium aut infernum, sed in pacem.
Esa. 57.2.
Et mox. Alia quaestio nascitur, cùmcer∣tū sit viuere & esse in pace animas, qualis illa vita aut quies sit. Haec verò sublimior & difficihor est quàm vt à nobis possit definiri: deus enim noluit id a nobis cognosci in hac vita: sufficit igitur nobis haec cognitio non egredi animas ex corporibus in periculum cruciatuum aut poenarum in∣ferni, sed esse eis paratum cubiculum in quo dormiant in pace. Differunt tamen somrus siue quies huius vitae & futurae. Homo enim in hac vita defatigatus diurno labore sub noctem intrat in cu∣biculum suum tanquam in pace, vt ibi dormiat & ea nocte fruitur quite, ne{que} quicquam scit de ••llo malo siue incendij siue caedu. Anima autem non sic dormit, sed vigilat & patitur visiones & loquelas angelorū & dei. Ideo somnus in futura vita profundior est quàm in hac vita, & tamen anima coram deo viuit.
Ibid. Qui somnum natu∣ralem dormit nihil eorum scit quae geruntur in domo vicini, & tamen viuit, li∣cet contra natu∣ram vitae nihil sentiat in som∣no. Idem in illa vita fiet sed a∣lia & meliore ratione. Proin∣de sicut mater desert infan∣tem in cubicu∣lum, ponit in cunas, non vt moriatur sed vt dormiat & quiescat suaui∣tèr, ita ante Christum & multò magis post Christum ingressae sunt & ingrediun∣tur omnes ani∣mae credenti∣um insinum Christi.
Sleidan. Com∣ment. lib. 9. Sed postquam inno∣tuit, & aliquid roboris assump∣sit Lutheri do∣ctrina, paula∣tim euanuerunt eiusmodi spe∣ctra. Docete∣nim Lutherus è sacris literis mortuorum a∣nimas quiescere & supremum iudicij diem ex∣pectare: turbas autem illas & strepitus formi∣dolosos ac phan∣tasmata per Sa∣tanam excitari dicit, qui nullā praetermittit oc∣casionem vt im∣pios cultus & falsas opiniones in animis homi∣num coufirmet & Christi ser∣uatoris nostri beneficium ex∣tinguat.
Aug. in Psal. 30. cō. 3. Quàm multos putatis fratres mei vel∣le esse Christia∣nos, sed offendi malis moribus Christianorum?
Luther. in 1. Pet. c. 1. Fra∣ternitas est qu••d Christiani inter se vt fra∣tres esse debent, nec vllum pror∣sus discrimen admittere: si∣quidem omnes in communi vnum Christū, vnum baptis∣ma, vnam fidē, vnum{que} the sau∣rum habemus. Non possum e∣quidem pluris esse quàm tu: quod tu babes & ego habeo, &c. Christus ae∣què meus est ac D. Bernardi: tuus non minus at{que} D. Francis∣ci, &c. vnam Christiani om∣nes fraternita∣tem habemus, quam in baptis∣mo sumus conse∣cuti, de qua nul∣lus diuus plus habet quàm ego ac hi. Nam quanto ille pretio redemptus est, tanto sum & 〈◊〉〈◊〉 redemptus, &c.
Matt. 20.2.12.13. Aug. de Sanct. Virgin. cap. 26. Hiero. cont. Io∣uinian. lib. 2. Gregor. Moral. lib. 4. cap. 31.