50. The xiiij. Chapter. Of Death, of Consolation, of Moorning and Bu

The xiiij. Chapter. Of Death, of Consolation, of Moorning and Buriall; & in what state the soules of the godlie are before the resurrection.

WE ought not to séeke for the fruit of Christs actions in his owne person onelie, ¹ séeing it most of all redoundeth vnto vs: neither did the diuine nature take vnto it the humanitie in Christ, to the intent it would shut vp his benefits within the precincts thereof: but by the same it would deriue the force of his goodnesse vnto the rest of the parts of our nature. So that the same concurreth verie well, ² which Cyrillus writeth in his Treatise vpon Iohn; namelie, that GOD the word hath after a sort assumed the whole humane nature. For albeit, as touching the substance, he onelie put on a particular man; yet by the same he quickened and sanctified the rest. Euen as if a sparke of fire shuld suddenlie catch hold, ³ and inflame a parcell of haie: indéed it would first take hold of that, which were ioined therevnto; but afterward passing through by little and little, ⁴ it would kindle the whole stacke of haie, were it neuer so great. The diuinitie did first remooue all sin from the man, which it assumed; and by [remouing] sinne, [remoued] death.

Secondlie, through Iesus Christ himselfe it tooke awaie sinne from the beléeuers: according as Iohn said; ⁵ Behold the lambe of God, which taketh awaie the sinnes of the world. And if so be that he haue put awaie sinne from them, he hath also driuen awaie death: therfore, so that we beléeue in him, the life of resurrection shall be giuen vnto vs. ⁶ But some will saie; If we be iustified foorthwith, so soone as we beléeue; and that sinne is taken awaie: wherefore dooth death remaine vnto vs? We answer; that notwithstanding by the mercie of GOD, and through Christ, sinne shall not be imputed vnto vs; yet the same resteth still in our flesh, and we are bound euerie daie to put off the old Adam. For during the time that we shall kéepe still anie part of the reliks of his oldnesse: euen so long shall we carrie death about with vs. Wherefore we shall once die at the last, that we may put off what infection soeuer we gat vnto vs by the first Adam; and a bodie altogither changed shall be restored vnto vs, in the time appointed.

¶ Looke the fift and sixt epistles at the end of this booke.

Of moorning for the dead; out of the booke of Genesis, vpon the 23. chapter, verse 7.

⁷ 2 But now let vs speake of moorning for the dead. Let our proposition be; that It is lawfull to moorne for the dead. First, this is apparent, not onelie by the example of Abraham, but for the most part also of the fathers. ⁸ Christ, in the 19. of Luke, wept ouer the citie that was to be destroied: and in the eleuenth of Iohn, when Lazarus was dead, and that his sisters wept, he rebuked them not. It is not for Christians to haue that mind void of all affections, as the Stoiks would haue it. They themselues boasted thereof, yet thou shalt not find that they had such affections. If Tertullian in his booke De patientia, and other fathers, at anie time saie, that the dead ought not to be moorned for: this vnderstand thou, not of moorning at all, but of moorning immoderatelie, according as Paule saith in the first epistle to the Thessalonians, the fourth chapter; ⁹ I would not haue you sorrowe concerning them that sleepe, as others sorrowe, which haue no hope. Faults they be if thou moorne immoderatelie, that is, ouer-much. ¹⁰ After which maner we read that Samuel was reprooued, when he lamented ouer-much for Saule, ¹¹ being now cast out of his kingdom. Ouer this, if vndecent things be doone; as the renting of the bodie, and such like: or else, if it be doone semedlie. Finallie, that moorning is most to be disallowed, which procéedeth of denieng the resurrection.

But we must sorrowe moderatelie, as Paule (by his example) testifieth: for in the second to the Philippians he saith of Epaphroditus; God had mercie of him, and of me, ¹² least I should haue sorowe vpon sorrowe. Thou séest, that the apostle, by his owne confession, had sorrowed for the death of Epaphroditus, if the same had happened. Neither doo moorners that, which is contrarie vnto the word of God; bicause God, by whom death is inflicted, would haue the nature thereof to be such, that it should bring teares and sorrowe; not onelie vnto them which die, but vnto those also, of whom they that die are beloued, and are of néere fréendship: for it is a punishment for man. If it be gréeuous, there is nothing that commeth without the ordinance and decrée of God: looke how he will haue it to be, so let vs take it. Who would saie, that men doo sin, if they should complaine of hunger, of thirst, and of cold; which neuerthelesse is not laid vpon vs without the will of God? We confesse, that God suffereth nothing to happen vnto them that be his: but such as turneth vnto their good. ¹³ Two things therefore are to be considered in these moornings; one is, the present losse we haue, when as a man that is déere vnto vs dieth; and the other is the counsell of Gods prouidence, which we beléeue by faith to be good and profitable vnto vs: but in what sort the same is, we doo not now perceiue.

Howbeit, we are greatlie touched with the wound of our present losse; doubtlesse, not to the contumelie of God, or that we complaine of him, as though he handleth vs vniustlie or cruellie: but we are moued through the sense of our owne nature, so instituted by God, which is the cause why we be mooued at the present euill. Wherefore we sorrowe for iust causes, that anie brother is departed: all which causes it shall not be néedfull to recite. Put the case it be bicause he was déere vnto vs, bicause he was gentle & louing, bicause he promoted the honour of God, & was profitable to the church: and such like. Charitie driueth vs vnto two things; to wit, that we (as members of one bodie) are desirous to liue togither, as much & as long as is possible: and further, that we thinke the mishaps of other men to be our owne, through the mutuall compassion of Christ his bodie. Now then, to sorrowe moderatelie, we attribute the same vnto nature and vnto charitie: and not to sorrowe ouer-much, we attribute vnto faith; séeing we haue the comfort of the resurrection, the which with ouer-much lamenting we séeme to denie.

¹⁴ 3 The Ethniks doo therefore thinke, that a meane must be vsed in moorning: bicause death is a necessarie euill, as that which cannot be auoided by anie remedie. ¹⁵ But this vndoubtedlie cannot mitigate sorrowe, but augment the same. For who will thus vnfitlie answer him, that so comforts him? I in verie déed do sorrowe, bicause I shall neuer atteine to an end of euill, séeing I cannot auoid the same by anie means; in that it hath all desperation ioined therewith. Wherfore there be some, which attempt an other waie. We ought not (saie they) so to sorrowe for death sake; bicause, if it be a loosing of the soule from the bodie (as it is reported to be) it is not to be reckoned among euils: ¹⁶ for that the coniunction of the soule with the bodie is a troublesome thing, and doth not much further our felicitie. But if so be thou obiect against this their opinion; Then let euerie man that is wise laie violent hands on himselfe, to the intent he may obteine that co~moditie: they will gainesaie with these reasons; First it behooueth vs to know, that our soule is placed by God in this bodie of ours; ¹⁷ euen as a lieutenant is appointed to anie castell or fortification, the which for his allegeance sake is not lawfull for him to forsake, except he haue leaue of the Lord which placed him there, vnlesse he will be counted a traitour. And this is knowne to all wise and godlie men, that a man is none of his owne, but he is the iust and lawfull possession of GOD. Wherefore, if anie man kill himselfe, he doth not destroie that which is his owne; but destroieth the substance of an other: which thing how vniust it is, let vs thus learne of our selues.

¹⁸ If our horse or bondman should worke his owne death, would the same please vs or no? I suppose it would not: naie rather we would be gréeuouslie offended thereat; and if we might, we would that so great a crime should not be vnpunished. And if so be we would thinke it vnwoorthie, that so great an iniurie should be offered vnto vs; will we not giue eare, when we doo the verie same vnto our selues? Neither can we otherwise be in better case, or be better prouided for, than vnder the Lord God himselfe. Wherefore doo we then flie so good a Lord? But when he calleth vs, we must go vnto him without anie delaie: for in departing, when he commandeth, we shall not onelie dwell with him; but also with notable and excellent men, which perpetuallie inioie the societie of him. Wherefore, séeing this coniunction of the mind and the bodie is verie vnprofitable vnto vs, a philosopher must perpetuallie think vpon the separation of them. But if so be it be the better, and that he professe he desireth it; would it not be a shamefull thing for him to be striken with feare, when he should sée the same drawing néere vnto him? But that the bodie is hurtfull to the soule, they hereby thinke to prooue; bicause it is against true philosophie, to obeie or make much of the pleasures and affections, which by the same are stirred vp in vs. For true philosophie teacheth nothing else indéed, but that we should be alwaies mindfull to shunne these things, as noisome plagues of our nature. Which if we cannot altogither reiect from vs; yet, that we may at leastwise to our power breake their force and kéepe them vnder. ¹⁹

4 Afterward they adde, that the bodie is most troublesome vnto the vnderstanding: for that which they said before, must be referred to the appetite; for vnto the perceiuing of the truth, it ministereth deceiueable senses. Vnto the which who so do giue credit, are foorthwith beguiled, in searching out the nature of things: and being miserablie deceiued, they will at the length despaire of being able to perceiue anie thing; or else if they thinke they haue vnderstood anie thing, they shall falselie so persuade themselues. And while we, mistrusting them, vse reason and vnderstanding to search out the truth, they ouerthwart vs: and as anie thing either gréeuous or pleasant shalbe brought to mind, they call vs against our wils, from our ernest studie. Further who séeth not, that in euerie kind of doctrine, there is néed of seuering the mind; which the more earnest it is, and the more the matter is excluded from our cogitation; the more excellent and woorthie kind of knowledge is had. And this is spoken of that knowledge, which we vse in contemplation, and discerning of anie thing. But if thou go vnto that knowledge, which is performed in dooing and practising, which commonlie by the Gréeke word is called ⟨…⟩, that is, Practise; there it is disputed chéeflie, whether the matter be honest and iust. But of that which is good, honest, iust, of vertues, and such like; no sense of the bodie hath knowledge at all.

I passe ouer, that in respect of the bodie it is néedfull to eat, to drinke, to prepare garments, and such other necessaries innumerable; which commodities, séeing it is a most laboursome thing to atteine, it is vnspeakable how much we are for this cause drawen awaie from knowledge of the truth. Yea, and that we be not disappointed of these things, we must heape riches togither. Héereof commeth chidings, contentions, warres, and infinit other things; which if so be they doo not ouerthrowe all good indeuors, yet doo they corrupt & hinder the same. Whereof it commeth (as it is concluded by the philosopher) that by reason of all the things now spoken of, either we shall knowe anie thing with a true and perfect knowledge, or else that we shall atteine the same after death onelie. Then séeing that the mind dooth so much the more knowe and vnderstand anie thing, as it is more separated from the bodie, and lesse cleaueth therevnto; it remaineth, that we ought continuallie to indeuor to withdrawe the mind from the bodie. And this they make to be the verie clensing of man; to wit, that the pure should be diuided and separated from the vnpure. Now then it is no maruell, if they make the bodie to be the prison and sepulchre of the mind. If thou peruse histories, ²⁰ thou shalt find manie, which killed themselues, to the intent they might go to visit their louers and déere friends which were departed: and shall we (saie they) beare it gréeuouslie, if death come vnto vs, that we may be able manifestlie and without impediment to behold the truth? Wherefore they saie, that they which for death sake afflict or macerate themselues, and die through sorrowe and sadnes, are not woorthie the name of philosophers; but to be called ⟨…⟩, or ⟨…⟩, that is, ²¹ Louers of their owne bodies, or ²² Louers of riches.

5 In this saieng of the philosophers now declared, ²³ are comprehended certeine things, which are not verie agréeable to the holie scriptures, and to the right catholike faith. For we saie, that death is to be counted not good, but euill, séeing God laid the same vpon mankind as a punishment: ²⁴ wherefore he would haue vs moorne and lament for the same. The which thou séest to be doone by humane lawes: for if anie greeuous offense be committed by citizens, they iudge them to be punished with death. And all liuing creatures (which are led by the iudgement of nature) which can not be deceiued, bicause it is ruled by the counsell of God, séeing they shunne death, and by a certeine common sense, by all meanes abhorre it, no dout but they iudge it to be an euill thing. It is no hard matter also to confirme the same, by an argument of the contrarie. Life is accounted good; wherefore death is euill. And that life is to be reckoned among good things, héereby thou maist perfectlie perceiue; bicause God promiseth the same, as the reward of obedience towards his lawe; He that dooth these things (saith he) shall liue. ²⁵ Further, death is euill, séeing it is brought into the world through an euill cause; that is to saie, through sinne. ²⁶ And the holie scripture doubteth not to call the same, The enimie of Christ: for Paule wrote in the first to the Corinthians, ²⁷ that The last enimie, which shall be destroied by Christ, is death. And it is so euill, as it darkeneth the action of the best and most excellent vertue, I meane the delight of fortitude or valiant courage.

For (as testifieth Aristotle in his Ethiks) the same worketh not with pleasure, except it be in that respect, that it hath relation vnto the end. For a man of valiant courage, while he dieth for an honest cause, dooth it not without gréefe and some sadnesse. Which how true it is, ²⁸ was declared in Christ himselfe, when as in the garden he abode the conflict of the flesh and the spirit. ²⁹ Then are they deceiued in this consolation of theirs, while they will make death to be good vnto vs. Moreouer, this reason of theirs hath an other absurditie: bicause they condemne an humane bodie, the which is a woorthie and notable gift of God: not an vnperfect, but a most excellent woorkmanship of God shineth therin. Who is able to expresse how cunninglie the same hath béene wrought by God? This is a woonderfull thing, not onelie vnto Aristotle, Galen, and other Ethnike writers; but also vnto Lactantius, Gregorie Nazianzen, ³⁰ and other catholike fathers innumerable. And Dauid confesseth, that thereby is knowen the woonderfull wisedome of God. Finallie, séeing we doubt not, but that God made the same among the rest of his creatures; and that the scripture plainlie confesseth by the testimonie of God himselfe, that whatsoeuer things God made, they were verie good: it foloweth without all controuersie, that the same also is good.

6 As touching the coniunction also of the soule with the bodie, it is decréed, that we must affirme the same; to wit, that it should be accounted good; least we fall into that opinion, which is ascribed vnto Origin: namelie, that soules for their demerits in an other life, are thrust vnto bodies. Whom the apostle sufficientlie prooueth to haue iudged amisse, who in the epistle to the Romans saith, concerning Iacob and Esau; ³¹ When as they had not as yet doone anie thing either good or euill, of the one it was said: Iacob haue I loued; and of the other, Esau haue I hated. Neither is the thing obscure to him that dooth well consider it, what commoditie, or what helpe our mind obteineth, by reason of the bodie it selfe: for it is capable of no perceiuerance or vnderstanding, ³² which haue not their beginning through the verie senses of the bodie. And as touching the vertues, which are gotten by exercise it selfe, and might not be found out, vnlesse the mind had certeine grosser parts, the which some acknowledged to depend of the bodie; we doo all confesse, that the bodie it selfe being remooued, verie few could remaine vnto vs. Wherefore, séeing it is manifest, that our bodie and flesh by nature is good, as it was created by God; what doo the holie scriptures meane, ³³ when they obiect against it, that it is corrupted, that it is gréeuous to the soule, ³⁴ that it lusteth against the spirit? And Dauid complaineth; Behold how I was shapen in wickednes, ³⁵ and in sinnes my mother hath conceiued me. And also Paule; I knowe that in my flesh dwelleth no good thing. ³⁶ We answer, that all these things come to our bodie or flesh, not by nature as it was created; but are ioined thereto accidentallie, to wit, after that man had once committed sinne.

7 Héere I would haue thée to aske of the philosopher, that if it happen a man to be borne blind, with a swelling in the throte, or lame; albeit he will grant these things to be great blemishes to the bodie: will he therefore confesse to thée, that the bodie of man is of it selfe euill? I suppose he will not. I mislike of the blemishes in the bodie, yet neuerthelesse I condemne not she bodie by it selfe. If thou vrge; Then the bodie or the flesh is good, and is not good. This I am content to grant, yet canst thou not prooue, that here is anie contrarietie. For this distinction, [by it selfe] and [by accidents] take awaie from hence all repugnancie. Wherfore let such remedies be vsed by christians, as may not take awaie the flesh and the bodie, but correct and amend what soeuer blemishes are brought in: which thing we grant shall be doone in the resurrection. ³⁷ With this argument Christ comforteth his in the Gospell, as we read in Iohn, in the dialog with Martha and Marie. The same argument did Paule vse vnto the Thessalonians, ³⁸ when he warned them, that they should not be sorrowfull for them that are departed, as others which haue no hope: and he straitwaie addeth the cause; namelie, the resurrection of the dead.

It is not the part of a verie honest and good artificer, to destroie all the foundation; to the intent that some thing, which is amisse in the building, may be taken awaie: he will rather amend the fault, but will suffer still the foundation and nature, wherevnto the fault and euill cleaueth, to remaine. But betwéene this and the resurrection, I meane in this life; what comfort shall we receiue of death? The harme thereof is mitigated: for it is not inuincible as before, séeing Christ hath ouercome the same, and most happilie hath he ouercommed it in his conflict vpon the crosse. But how is death conquered by Christ, when as yet still it striketh all men? The euerlasting continuance thereof is taken awaie from it. But death, if it be not eternall, it cannot now trulie be called death; séeing by the decrée of Aristotle, and other naturall wise men, this is so proper to those things, that be called trulie ³⁹ priuatiues, as a man can no whither be pulled awaie from them, so that it is vnpossible he should returne from thence to his habit. But if holie resurrection shall be giuen vs, according as we beléeue, as God promiseth, and as the holie scriptures testifie; we shall returne to life. Wherefore, it is not properlie death, which now commonlie they call death. So that it is trulie said of the saints; that To the eies of the foolish and vnwise they seeme to die. ⁴⁰ For which cause Christ so eased the sorrowe of his elect after this sort; ⁴¹ He that shall keepe (that is) he that shall in faith hold fast my saiengs, and so shall shew foorth and confirme a true faith by works, he without doubt shall neuer see death.

And sorrowe is not a little mitigated, if we consider, that by the goodnesse of GOD it is brought to passe, that of death, though it be euill, a good vse may be granted vnto vs. Vnderstand thou, that if a man take the same vpon him with an obedient mind, neither dooth he reiect that punishment, which the iustice of GOD hath thought good to laie vpon vs. Further, let him that ouer-much sorroweth, consider that héere in the godlie is mortification wrought, which they doo meditate all their life long. Good men are stirred thereby, as by a most sharpe and effectuall warning, to execute the commandements of God. The godlie sort doe thinke deuoutlie with themselues; If death be laid vpon vs, it was, bicause of contempt of the commandement of God. If those first parents of ours had obeied the Lord, we had not béene subiect to so great a calamitie. Morouer, if we be wise, we are drawne from voluptuous pleasures, and we contemne the intisements of the world; knowing well enough, that we shall shortlie depart from hence. Wherefore like strangers, we will continuallie meditate and talke of the hauen, wherevnto we must arriue, and of our heauenlie habitation. Also at the time of death, we will reioise, that all occasions of sin are taken away: then shall be the terme and end of our offenses towards God. Which thing when Paule had considered, he cried out in wishing for the same; O vnhappie man that I am! ⁴² Who shall deliuer me from the bodie of this death?

There is none that loueth God, and Christ, but he desireth to make an end of sinning. Besides this, death is the meane (as the state of things now stand) to passe from hence, and to cleaue vnto Christ: for there is none fullie and absolutelie ioined vnto him, vnlesse it be by death. But I said; As the case now standeth: bicause they, which shall be found aliue at the comming of our Lord, ⁴³ as we read vnto the Thessalonians, shall be exempted from this necessitie and lawe. Now Paule openlie said, that he therfore desired death; surelie, not for it selfe sake, but bicause he might at the length be with Christ; I desire (saith he) to be loosed, ⁴⁴ and to be with Christ. For in verie déed, if it had béene lawfull for him, and that it had béene put to his choise, it would haue séemed vnto him a better state, yet liuing to haue béene clothed with glorie, as he saith in the latter epistle to the Corinthians; ⁴⁵ We would not be vnclothed, but be clothed vpon.

8 But as concerning the nature of death changed by the goodnes of God, how of a damnable nature, it is made profitable vnto vs: not onelie those things which we haue spoken of, doo put vs in mind, ⁴⁶ but this also; namelie, that the same in Christ was made an onelie sacrifice, pacifieng and reconciling vs vnto God. Yea and our death also, if we be ioined vnto Christ, and die for his truth, is made an acceptable oblation vnto God; so as we are said to be offered vp vnto him: ⁴⁷ euen as Paule wrote vnto Timothie; I (saith he) am sacrificed or offered, and the time of my departing is at hand. ⁴⁸ And in the Psalmes it is written; Pretious in the sight of the Lord is the death of his saints. But there followeth an excéeding great reward after such a death: for If so be (as the apostle writeth in the same epistle) we die togither, ⁴⁹ we shall also liue togither: & if we also suffer togither, we shall also reigne togither. But what can more ease vs of sorrowe, than to acknowledge, that Christ tooke the same death vpon him? Wherefore, for that which he hath suffered, why should we so sorowe and lament, if it happen vnto vs; séeing he died without desert, but we most deseruedlie? Neither could the diuine promises, or rather the league, couenant, and testament, be more aptlie or better confirmed vnto vs: for euen as it is said vnto the Hebrues; ⁵⁰ Not anie one of these is ratified, vntill that death doo come.

Bréeflie, Christian men may manie times drawe out of the scriptures, these and such other like comforts. But let them not maruell, if that all sorrowe be not vtterlie taken from them: for the Lord will that death shall be gréeuous. Neither did Christ indure the same without sorrowe and teares; ⁵¹ yet neuerthelesse they shall doo these things in such sort, as the limits and prescribed bonds shall not be excéed. And finallie, it may appéere easilie by that which hath béene spoken, what things of the Gentils, mentioned since the beginning of this disputation, ought to be reteined by vs; and what must be refused. We confesse, that the pleasures of the flesh, as corporall things, must be mortified: but yet we grant not, that they procéed of the bodie; vnlesse it be by accidentall meanes, in that it is corrupted with sinne. But we denie it to be an vtter enimie vnto sciences, as Plato or Socrates hath affirmed: for (as we haue alreadie expressed) the senses of the bodie doo verie much further to the atteining of them. And that we be much drawen awaie through preseruing of the bodie it selfe, from the searching out of the truth, and from diuine things; we doo not easilie grant it to be in godlie men. For they, while they referre all things to the glorie of God, and Christ, doo bestowe little or nothing vpon the bodie, that is not doone well and according to vertue. But admit that it dooth happen sometimes, through our fault, in such sort as thou affirmest; thou oughtest not therefore to inferre, that the bodie is ill: rather séeke thou, that the faults therein may be amended. But we vtterlie reiect that kind of consolation; namelie, that death must in no wise be lamented: bicause there is no remedie for the same. For we beléeue the resurrection, according as Christ and the holie scriptures haue taught vs.

Of Buriall.

9 Whether it be anie thing expedient for the dead to be buried, or to be left vnburied. ⁵² The Poets haue said that it is expedient; namelie, Virgil in the sixt booke of his Aeneidos, on this wise: Nec ripas datur horrendas, aut rauca fluenta Transportare priùs, qua~ sedibus ossa quiêrunt, that is: Nor from these fearefull banks, nor riuers boarse they passage get: Till vnder earth in graues, their bodies bones at rest are set. Moreouer, the common sense of all nations dooth well-néere agrée with this opinion. The Iewes were verie diligent in annointing. The Romans burned the bodies with great pompe. Suetonius reporteth, that togither with the dead carcase of most lewd Nero, was burned a great abundance of spices and pretious odors. Our Papists at this daie, and in ancient time manie Christians, prouided, that in remembrance of the martyrs, their bodies should be safelie laid vp. In the first booke of kings, the 13. chapter, ⁵³ the prophet of God threateneth an other prophet (who did eat bread in Bethel contrarie to the commandement of God) that his carcase should not come into the sepulchre of his fathers. But if so be that the matter had not forced, it should not haue béene appointed as a punishment. And in the second of kings, the 22. chapter, ⁵⁴ God promiseth vnto Iosias; that bicause he wept, rent, his cloths, and sorrowed for the wickednesse of the people, he should be brought into the sepulchre of his fathers.

In the second booke of Samuel, ⁵⁵ the second chapter, the men of Iabes-Gilead are commended and blessed by Dauid, bicause they shewed kindnesse vnto Saule and Ionathas: for they buried them. But and if so be it had perteined nothing vnto them, what kindnesse had they vsed vnto them? In the 79. psalme Dauid complaineth, ⁵⁶ that the vnbeléeuing tyrants, which were destroiers of the people of God, left vnburied the dead carcases of the seruants of the Lord, to be meat for the fowles of the aire, and to be torne with beasts of the féeld. But if so be the matter forced not, the prophet would not haue sorrowed or lamented for the same. These things notwithstanding; ⁵⁷ we are of the same mind that Augustine is of, in his little booke De cura suscipienda pro mortuis; that It nothing auaileth the dead, as touching their saluation, whether they be buried, or lie vnburied. In the 12. of Luke, the Lord saith, concerning them that persecute the Christians; When they haue killed the bodie, there is no more for them to doo.

The Lord denieth not, that they cannot triumph against them, that they cannot scorne them, or that they cannot cast them out to the beasts and birds: but there is nothing else (saith he) that they are able to doo against them, that can be felt, that shall be gréeuous, or shall bring them anie harme. All the haires of the head are so numbred, ⁵⁸ as they cannot fall without the will of the father: Matthew the tenth. Euen so those things, which be doone about the dead bodies of martyrs, vnlesse it were the will of God, they should not be doone: but if those should be hurtfull to their saluation, how could it be, that God would not turne them awaie from such as he loueth? Augustine intreateth of these things, in his first booke De ciuitate Dei, and vnto Paulinus De cura pro mortuis. He citeth Eusebius Caesariensis, (which reporteth) that in Gallia there were martyrs slaine for professing of Christ, whose bodies were burned, and their ashes throwen into Rhodanus, least they should be buried. Were those holie confessors anie thing lesse happie for this cause? I iudge, no. The verie same thing happened at Rome.

⁵⁹ 10 But to answer vnto the arguments obiected: let this be the proposition to be considered of; Those things which be doone at funerals, and in burieng of dead bodies, belong vnto them which be aliue; they be their consolations, they nothing profit the dead. This vnderstand by an argument of contraries. Euen as it profiteth not the wicked to be buried: so it hurteth not the faithfull to lie vnburied. Certainelie, if it did profit and further vnto saluation, vnhappie were the state of poore men, who oftentimes be without buriall; and especiallie of martyrs, against whose dead bodies the tyrants are cruell. That which Virgil and Poets saie, ⁶⁰ (namelie, that soules cannot passe awaie, vnlesse their bodies be first buried) is to to fabulous. But if thou wilt saie; We read of such a like matter, although it be not altogither the same, in the finding out of manie of the martyrs bodies, which appéered vnto diuers, and shewed their dead carcases, and would be honourablie buried; therefore they cared for sepulchres; which thing we read in finding out the bodie of saint Steeuen. That Geruasius also, and Prothasius, appéered vnto Ambrose; ⁶¹ he himselfe testifieth. Some such thing is reported of finding the head of Iohn Baptist.

But I beséech thée to consider here, that séeing these appéerings tend to that end; not onelie that bodies should be buried, but that buried bodies should after a sort be digged vp, and idolatrie be brought in, whereby the men might worship relikes and dead carcases, there must not be much attributed vnto them; yea if they happen vnder this pretence, they must not be credited. Tell me I praie thée, if one should appéere to thée in thy dreames, and should declare to thée, that his bodie is vnburied, willing or desiring thée to hide the same, bicause he may not atteine vnto rest by reason therof: if thou searching out his bodie, shalt find it according as he had shewed thée; wouldest thou therefore beléeue that fabulous faining of Poets? I thinke not. But thou wouldest suppose, that the same vision in thy dreames happened, without the knowledge of him that is dead; euen as we oftentimes being aliue, appéere in dreames vnto our fréends, we hauing no knowledge thereof: or else thou wilt suspect that it is doone by the subtiltie of the diuell, that thou being deceiued with that odious opinion, shouldest erre from the catholike faith. And if so be we thinke, that such things happened in the martyrs; wherefore are we reprooued?

The diuell careth for nothing else, but that superstitions and idolatries may floorish: neither will he refraine from deceiuing of men with the bones of holie martyrs. For séeing he hath also so perniciouslie deluded mankind, in the symbols or signes of the holie supper of the Lord, (for he hath studied and indeuoured to obtrude these things vnto vs for idols, neither did it otherwise fall out than he looked for) what maruell is it, if he doo the same in the bones of dead men, séeing our sinnes haue most iustlie deserued the same? Yet would I not obstinatlie affirme, that it should be vnpossible, but that God dooth sometimes prouide, that the bodies of his saints may be honestlie buried; aswell to shew what account he maketh of them, and of those things that belong vnto them, as also to renew to vs the memorie of them. But forsomuch as I sée so manie fowle and vngodlie woorshippings arise thereof, I am thoroughlie persuaded to beléeue, that those works were doone by the diuels indeuour. It must in anie wise be affirmed, that it is not doone for increasing of their saluation, & heaping vp of their felicitie. For how doo they vnderstand or perceiue what is doone here, among vs, touching those things which belong vnto them? Their state serueth not to knowe that, vnlesse God declare it vnto them. Which thing we must beléeue that God did vnto Abraham, when he saith vnto that rich man, which was tormented in hell; ⁶² They haue Moses and the prophets, let them heare them. Howbeit, all those things, which be conteined in parables, are not to be drawen vnto arguments, which should serue for proouing of articles of our faith.

11 Whereas it is afterward said, that it séemeth to be the generall mind of vs all, that sepulchres doo profit some thing: otherwise they would not be so diligentlie cared for of all men. We answer, that this is a Maxime in no wise to be denied; ⁶³ Euerie man loueth his owne flesh, neither doth he so hate the same, as he will haue it to be depriued of the accustomed duties and honors. Wherefore as touching them that liue, we willinglie grant; that buriall dooth somewhat profit; but not as touching them that be dead. ⁶⁴ When I saie; Them that liue: vnderstand euen themselues who shall be buried; (for while they liue and thinke of themselues, they will well vnto their owne flesh, and desire that they may be buried after the vsuall maner:) or else those, which when they shall be dead, doo anie waie perteine vnto them by some affinitie or friendship, and doo thinke of them. As touching these then, we willinglie grant that it somewhat furthereth to be buried and intoombed. By which place thou séest what is to be said of the prophet, ⁶⁵ vnto whom the vnburieng was appointed as a punishment. It was no doubt a punishment vnto him being aliue, to remember what hard happe that flesh of his should haue: which séeing it would in common sense be displeasing vnto him, it might drawe him backe from sinne.

⁶⁶ I let it passe, that by a figuratiue kind of spéech, that which followeth is vnderstood by that which went before; that he should die out of his natiue countrie, being destitute of a number of helps and succors of his owne friends, & should die with a kind of cruell death. Vnto Iosias also, ⁶⁷ when buriall was promised vnto him, it was good, he being yet aliue, & weighing the things doone before; that is to saie, that he should not be caried awaie into captiuitie. And the men of Iabes are said to haue dealt verie mercifullie with their maisters in burieng of them; ⁶⁸ in so much as they shewed that vnto them, which they poore wretches would haue doone to their owne selues, when as they remembred their owne end: for not one of them, but did choose to haue his bodie buried after the rite and custome. But whereas the psalme complaineth of the vnburieng of the saints, ⁶⁹ there it plentifullie reckoneth vp the beastlie crueltie of the enimies of Gods people; bicause they being not content with the death of them, would exercise their crueltie euen against their dead carcases: not bicause he affirmeth that the saints for that cause should be in worse state. For (as Lucan the Poet saith;) He that hath no coffin to couer him, is couered with the heauen.

12 Euen as The death of the saints is pretious in the sight of God, so contrariwise, ⁷⁰ the death of the wicked is despised: and not onelie their death, but also their buriall. Although the losse of buriall séeme to be a light matter, ⁷¹ yet it belongeth to punishment, & it is a certeine ignominie. The prophet saith of the king; He shall be buried with an asses buriall. The godlie complaine, that the dead bodies of the saints were giuen to the fowles of the aire, and that they remained vnburied in the stréets. It is a kind of ignominie, which God would laie vpon Absalom. They cast him into a déep ditch, and a great heape of stones vpon him, that after a sort they might séeme to stone him; and that according to the lawe, which commanded to stone them that were incestuous and rebellious against their parents. Those stones made a shew of an ignominious sepulchre. [Absalom] while he liued, promised to himselfe magnificall things: he thought for a perpetuall memorie after his death to be put into his owne sepulchre; but he was counted vnwoorthie to haue the vse therof.

So did it happen in England: ⁷² the cardinall of Yorke builded a costlie tombe, and while he oftentimes came vnto the sepulchre to sée how the worke went forward, a certeine foolish fellowe standing by, bad, that if he meant to vse that tombe, he should go into it while he was aliue; for that he should not be put into that tombe when he was dead. And so it came to passe: for the king, by reason of certeine things ill gouerned by him, waxed angrie against him, and punished him. So Absalom builded himselfe a sepulchre, but the iudgement of God suffered not him to haue the vse thereof. ⁷³ What maner of monument it was, that is not knowen. Some thinke that it was an image; of this mind was Iosephus: some a pyramis; such as the kings of Aegypt made in Memphis: it might be an obeliske; such as are séene at Rome. There is a huge one in a place called the Vatican, wherein is the ashes of Augustus. The forefathers sometime made these kind of monuments. Iacob in the booke of Genesis, ⁷⁴ erected for himselfe stones and titles, that they might be a monument. ⁷⁵ It is said, that he did the same thing at the sepulchre of Rachel.

Absalom was most ambitious, wherefore he prouided a monument, that his name might be kept in remembrance: he would be famous, but he was woorthie to haue his name wiped out by perpetuall obliuion. So was it decréed in Asia, that he, which had burned the temple of Diana in Ephesus, should not once be named; to the intent he might not become famous. Absalom ment to leaue a noble memorie, whereas neuerthelesse he had liued shamefullie, and most shamefullie died. ⁷⁶ This is the pride of the vngodlie. In the booke of Genesis, they saie; Come, let vs build a tower, which may reach vnto heauen. But they gat confusion; for there, God confounded their toongs. But on the other side, the godlie doo abase themselues, they ascribe all the glorie vnto God, but to themselues rebuke onelie; Not vnto vs Lord (saie they) but vnto thy name giue the glorie: ^{77 78} to thee belongeth honour, but to vs confusion. The godlie haue sometime erected monuments and tokens; but they ment no other thing, but to haue extant a remembrance of Gods benefits: they did change the names of places, that they might fasten some things in the memorie. ⁷⁹ But let vs consider, that this kind of gréefe or feare, GOD would to be ouercome of his martyrs, to whom he promised punishments, ⁸⁰ not onelie while they liued; but also shamefull reproches to be doone vnto their dead bodies: namelie, that they should be a food vnto wild beasts, and that their ashes should be scattered. Indéed GOD could otherwise haue turned these things from his chosen: but he ordeined, that they should triumph also of these gréefs and terrors.

⁸¹ 13 Neither are these things spoken on that behalfe, ⁸² that the burials of the dead brethren should be despised by them which are aliue: for the bodies of them that departed, were (while they liued) organs and instruments of the holie Ghost. Wherefore, euen as we should not despise the ring, garments, booke, or such other things of our fréend: so ought not we to neglect the bodies of the saints, nor of anie others, which be our neighbors, & are by God ioined vnto vs in kindred. This dutie did the fathers diligentlie performe towards Marie & Christ: & therein it was appointed, that they should enioie the presence of the Lord; bicause in verie déed this kind of work is allowed of God: and while vnder this signe we take care about the flesh of man being dead, and contemne it not as a thing of naught, we after a sort testifie the faith of the resurrection, whereby God will once restore the same; as who should saie, we will not despise that, whereof we knowe GOD will haue a care in time to come. This yet will I adde, that the fathers in old time had somewhat a more care hereof than our men haue: if we consider of their state, wherein they had more regard, than we haue vnto temporall things, and vnto things, which concerned the flesh. Furthermore, by this dutie, we are stirred vp to doo good vnto the poore: for if it please God, that we should doo vnto the dead that which dooth profit them nothing; how much rather will those works be allowed of him, whereby we benefit his children, and the members of Christ, which doo féele and perceiue the same?

14 But now let vs sée, ⁸³ whether it make anie matter of burieng more in one place than in another. Augustine, in the place last recited, affirmeth that it dooth; They (saith he) which be buried at the monuments of martyrs, more offer themselues to the sight of their fréends, who visiting the churches, doo commend with their praiers vnto those martyrs (for whose memorie the place is dedicated) the spirits of those persons departed, whose monuments they behold. To this part dooth Augustine incline. But (as he saith) it is obiected vnto him by Paulinus; The saints (as it is written by Paule in the 2. to the Corinthians, the fift chapter) shall stand, ⁸⁴ as well as other men, before the iudgment seate of Christ, that there euerie man may receiue according to that he hath doone in his bodie, whether it be good or euill. ⁸⁵ Therefore the soules of them that be dead, are neuer a whit the better for the praier and intercession of them, which doo liue here. He answereth, that there be some, which haue no néed of these things, as they which haue alreadie atteined felicitie: and that there be others so condemned to euerlasting punishments, as by no supplications they can be deliuered from thence. But he will haue some to be found such, as haue so behaued themselues in their bodie, that they haue deserued to be holpen with the praiers of them which be yet liuing: and vpon this foundation thus laid, he concludeth, that it may somwhat profit them that be dead, if they be buried at the monuments of martyrs.

But let him take héed how firme is this principle of his: we in verie déed accept it not, being set downe without the scripture. The prophets, nor yet the lawe haue not made mention of anie such thing: neither would the scripture haue silenced a thing so verie dutifull, and of so great charitie, towards miserable deceased sinners; and haue spoken no where anie one word thereof. But if thou wilt saie, that it is a most ancient tradition of the church: we grant it, but it is not prooued or concluded by the holie scriptures; not onelie it is not conteined in them, but it is in no wise prooued out of them. And if the church doo praie, it was not for this cause doone in times past; to the intent the spirits of them that be dead should be deliuered: but (as Dionysius testifieth) it was in respect that the priest should doo the part of Gods interpretour, and should in the title of the praier, ⁸⁶ informe and certifie them that are present, what God had doone for him that was dead; or what we also are to hope for after this life.

15 Nor obtrude thou to vs the second booke of Macchabeis: it is not in the canon. ⁸⁷ Further, it was written in those daies, when Iudaea was pressed with the yoke of the Graecians, whose maners it had now not onelie receiued, but also imbraced the opinions, which sauored of philosophie and deuises of mans reason; euen as it had receiued a wrestling place, & brothell houses; after the verie which maner it receiued by chance the inuention of purgatorie: ⁸⁸ which the prelates of the church by chance espieng to be obserued of godlie men, with a certeine religiousnesse, did not much passe to take the same vtterlie awaie; but they altered and corrected it as much as might be. Which Dionysius (whatsoeuer he were) dooth by a coniecture plaine inough declare vnto vs, in his Treatise De ecclesiastica hierarchia, where he obiecteth against himselfe; Séeing the dead man hath alreadie that which he shall haue, whie dooth the priest praie ouer his corps for his felicitie? Not (saith he) to the intent he should be holpen with those suffrages; but bicause it may be declared to them which stand by, what God hath doone concerning him: and thereby is giuen to the people present, as well comfort as assurance both of the resurrection, & of the bestowing of eternall rewards. So as the priest in that place, vnder the pretence of praiers, plaieth Gods interpretour.

And against the opinion of Augustine is the Bracarensin Councell, in the 36. canon, which decréed, that at the oratories of martyrs, the dead should not be buried. And in the 13. cause, question 2. chapter Praecipiendum, the same is decréed out of the Varensin Councell. Albeit in the same place, in the chapter Nullus mortuus, out of the Magociensin Councell, the matter was brought to that passe, as none should be permitted to be buried in the temples, but bishops, priests, and abbats. And this dooth reason persuade: for temples are not for this purpose prouided, that therein dead bodies should be interred; but that sacraments should be ministred, that sermons should be preached, ⁸⁹ and that God should be praied vnto and praised in them. But now among the Papists, the churches are become churchyards, which they make onelie for gaine sake. And whereas it is expresselie commanded in the decrées, that nothing should be taken for buriall; ⁹⁰ they séeme neuer to be satisfied. Ierom treating on a place in Genesis, saith; If this man (I meane Ephron ) would not receiue the things offered of Abraham, and that when he was ouercome with gaine, he receiued them, is lightlie passed ouer: what shall be doone as touching them, which dare wrest awaie by violence? Otherwise did Ambrose will to be doone, when as he writeth in his Booke of offices; ⁹¹ that gold must be bestowed vpon the church, not onelie that the church may doo good vnto the poore, but also that there may be prouision made for the buriall of the dead. Gaine and superstition haue brought in this kind of abuse.

Let vs not therefore be disquieted, if we be not buried in churches: for against the opinion of Augustine, and against this peruerse custome speaketh Chrysostome, ⁹² vpon the epistle to the Hebrues; Wheresoeuer we be buried, The earth is the Lords. In the 13. cause, question 2. the chapter Vbicunque. Yet is not the care; to wit, the care taking for buriall or sepulture, to be detested; naie verelie, it is lawfull for them that be aliue, to choose themselues a burieng place. Which we sée that the prophet did, ⁹³ which deceiued the other prophet: for after that he heard he was dead, he co~manded his children, that after his death they should burie him in the sepulchre, wherein the other prophet was laid. For he not onelie iudged, that it would be an honor vnto him, that his bones should be spared in the time of Iosias: but he also thought it not amisse in the meane time, that his bodie shuld be ioined with the dead bodie of the other prophet. Iustlie therefore may we prouide, to haue our bodies buried among our ancestors, among godlie men, and among our friends, and acquaintance.

That our soules, being loosed from the bodies, doo not sleepe.

16 When Paule saith in the 13. ⁹⁴ chapter of the first epistle to the Corinthians; But then we shall see face to face, &c: that same abuerbe of time [then] dooth signifie vnto vs, the state of the time after death; when the soules being loosed from the bodies, with one vew and most cléere sight, shall behold things celestiall. Which yet Irenaeus granteth not, vntill the daie of resurrection: and he saith, that it is the part of heretiks, to persuade themselues, ⁹⁵ that immediatlie after death, they passe vp vnto the heauens, to him that ruleth all things; and are carried to the sight of the father, without attending for the resurrection of the dead. And he affirmeth, that we ought to suffer the verie same thing, which Christ would put in triall: who suddenlie after death was not raised vp, neither did he foorthwith ascend to his father; but he tarried thrée daies. And after his resurrection he said vnto Marie; ⁹⁶ Touch me not, bicause I haue not yet ascended to my father. Neither is it méet, ⁹⁷ that the disciple (as Christ said) should be aboue the maister. Wherefore, euen as Christ ascended not immediatlie after his death: so must we expect the daie of the resurrection.

Christ then hath appointed a place definit, wherein, when the soules haue put off their bodies, they may rest, euen vntill the comming of the Lord: and then, putting on their bodies againe, they may be brought to the sight of God. There are two places chéeflie, which are woont to be brought out of the scriptures for the confirmation of this saieng. In the sixt chapter of the Apocalypse it is written; ⁹⁸ that The soules of the dead, which were slaine for Christes sake, cried vnder the altar; How long (Lord) doost thou not iudge and auenge our blood on them that dwell on the earth? ⁹⁹ And long white robes were giuen to euerie one of them, and it was said that they should rest for a litle season, vntill the number of their fellowe seruants were fulfilled. ¹⁰⁰ And in the eleuenth chapter to the Hebrues, when they were reckoned vp which excelled in faith in the old testament, it is added; that they as yet receiued not the promise, and that they without vs should not be made perfect.

17 This opinion séemeth to be receiued by manie of the ancient fathers; but none hath more largelie written therof than this Irenaeus; who not onelie vttered what his iudgment was, but indeuoured to confirme the same by reasons, which neuerthelesse are but weake. For he chéefelie maketh this to be his foundation, that herein also we ought to be framed like vnto Christ: that euen as he ascended not vnto the Father, till the resurrection was past; so ought not we to expect the same, before our spirits be exalted vnto God in heauen. This comparison generallie is true; ¹⁰¹ for we confesse, that we ought to be made like vnto Christ: but yet we do not admit the same particularlie, as touching all things. Verie manie things did Christ, which are not necessarie to be doone of vs. He tarried thrée daies before he rose againe, bicause he would haue the truth of his death to be testified: neither did he, after his rising againe, go vnto his Father immediatelie. For, to the intent his resurrection might be the more certeine, he (by the space of fortie daies) both appéered vnto his disciples, and also did eate with them, and offered himselfe to be touched. Wherefore, séeing it is not for vs to indeuour such things after his death and resurrection; there is no let, but that our spirits may foorthwith, after we be dead, ascend vnto God, who created them.

Neither doo we denie that, which he obiecteth, to be spoken by Christ; ¹⁰² namelie, that The seruant is not aboue his Lord, nor the disciple aboue his maister. But hereof there is no more gathered, but that if the Lord haue suffered persecutions, ¹⁰³ and reproches (as to be called Belzebub ) much rather shall the same happen vnto his disciples. But yet must we not picke out hereof, that we must suffer particularlie althings which Christ suffered. He was sacrificed on the crosse, and died betwéene two théeues: which ought not to be expected, that it should happen vnto all the faithfull. We grant that there be certeine places appointed vnto the soules, being loosed from their bodies; where they be now kept and conteined, euen vntill the resurrection: yet not out of the sight of God, as who should saie, they slept and liued in slumber.

18 That which they bring out of the Apocalypse, ¹⁰⁴ maketh not against vs. Soules are described to be vnder the altar, the which belongeth to their places. They are said to crie out, as though they expressed the desire of their expected resurrection. But who séeth not, that to crie out, ¹⁰⁵ and to desire earnestlie, is not the part of sléepers? White robes are giuen vnto them, bicause they haue alreadie receiued a part of their felicitie. And they are commanded a while to looke for it, vntill the number of them that are slaine for the name of Christ be accomplished: for then shall they haue perfect felicitie, when they haue atteined to the last resurrection. And that which is alledged out of the 11. chapter of the epistle to the Hebrues, hath the same meaning. For we confesse, that the old fathers as yet receiued not the finall perfection; séeing they doo still wait for the resurrection, which is méet for vs all togither to haue, euen as manie as belong vnto one and the same bodie and head.

19 But by what reasons this opinion maie be confuted, let vs now declare. First the Lord, ¹⁰⁶ being at the point of death, said vnto the théefe; To daie shalt thou be with me in paradise. This aduerbe of time [to daie] sufficientlie declareth, that his felicitie was not to be prolonged vntill the last times. But they, which mainteine this opinion, haue béen accustomed to obiect, that this aduerbe [to daie] is not alwaies taken in the holie scriptures for one and the same daie; but that it may signifie a verie large time. ¹⁰⁷ For Peter, out of the saieng of Dauid, saith; A thousand yeares in thy sight are as one daie: so as it may be, that the théefe was said to be the same daie in paradise, although his comming thither should be deferred for manie hundred yeares. ¹⁰⁸ But Augustine vnto Dardanus hath not so interpreted that place; where he writeth, that this promise could not be referred vnto the humane nature of Christ; bicause the bodie was that daie in the sepulchre, and his soule (as he saith) in hell: vnto whome he will not attribute, that he was togither at one and the selfe same time both there and in paradise.

And therefore he wholie transferreth this vnto the diuine nature: which had not béene méet, if according to that promise (as these men will) the felicitie of the théefe should haue béene deferred vntill a thousand yeares and longer. Nor dooth Peter in that place they bring, will vs to interpret, that a thousand yeares in euerie place should be taken for one daie: he onelie indeuored most significantlie to declare the eternitie of GOD, ¹⁰⁹ vnto the which a thousand yeares béeing compared, would be but as one daie. Howbeit, if at anie time, daies are to be taken for yéeres, that is not permitted to our iudgement; but thereof we are admonished by the word of God, ¹¹⁰ as it appéereth in Daniel, when the wéekes are reckoned vp. And in the fourth chapter of Ezechiel, where the prophet is commanded, that he should lie vpon his left side, thrée hundreth and nintie daies; and againe, fortie daies vpon his right side: and that in the same place, daies doo represent yeares, the scriptures doo expresselie shew vs.

20 They haue also an other shift: for they saie, that these two aduerbes of time, [yesterdaie] and [to daie] signifie the old and the new testament, which they gather out of the epistle to the Hebrues, ¹¹¹ where it is said; Christ yesterdaie and to daie. ¹¹² Wherefore they would haue the meaning to be, that to haue the théefe to be brought to daie into paradise, should belong to the new testament. But this conceit of theirs is vaine; bicause in the epistle to the Hebrues, it must so be vnderstood, that Christ is yesterdaie, and to daie, and (as it is added) For euer, that his eternitie may be vnderstood, the which they are woont to distinguish into thrée times: as if it should be said; He was, he is, and he shall be. The third couert, wherein they shrowd themselues, is, that it was said vnto the first parents; ¹¹³ In what houre soeuer ye eate, ye shall die the death: and yet is it euident, that they did not presentlie die after they had transgressed. So (saie they) it might be, that the promise made vnto the théefe, which seemeth to be spoken of that daie, might be deferred vntill a longer time.

But that, which these men take as granted, we denie; namelie, that the first parents, when they had transgressed, did not foorthwith perish. For death is accounted nothing else, ¹¹⁴ but a departing from life; neither haue we life without God. So then they died, bicause they departed from God; and their soule was not seuered from the bodie, but after a sort buried therein: so as, if a man will iudge truelie, we doo not now presentlie liue a life, but a death: which the longer it is, the more gréeuous it is thought to be by them which iudge aright. But bicause we will not séeme to hast, we willinglie accept the similitude both of the théefe, ¹¹⁵ and also of the first parents: they had the beginnings of death immediatelie after the transgression, albeit they had not the triall of absolute death: so also the théefe was with Christ in paradise, albeit he obteined not that daie the perfect felicitie, which is attended in the resurrection. Wherefore the argument, which we haue alreadie put foorth, standeth firme; neither can it with friuolous arguments be ouerthrowne.

¹¹⁶ 21 Furthermore, Paule writeth vnto the Philippians; that He wished to be loosed from hence, and to be with Christ; for that he doubted not, but it would be an aduantage to him. Which desire of his had not béene godlie, if, after the death of our bodie, we should sléepe with our soules vntill the resurrection. What profit had it béene to Paule, to haue béene loosed from hence, if he should not straitwaie haue liued with his Christ? Vndoubtedlie, while he liued here, he wrote of himselfe; And now doo not I liue, ¹¹⁷ but Christ liueth in me. And according to this sentence, Christ was not to liue, but to sléepe in him after death. Moreouer, while he liued here, he might acknowledge and loue Christ; but after this life, if he should be asléepe, he was of necessitie to leaue off those actions.

22 There is also another reason brought against them, ¹¹⁸ as touching the rich man and poore Lazarus: by that storie is shewed, that the spirits after this life doo not sléepe, but either doo enioie good things, or else are tormented with punishments. They answer, that this is a parable, and that therefore it maketh nothing against them. Vnto whom we saie, that all the fathers, which interpret that place, doo not thinke it to be a parable: but manie rather thinke it an historie; among whom are Gregorie and Ierom. ¹¹⁹ And Tertullian goeth so farre, as he thinketh the rich man was Herod, and that Lazarus was Iohn Baptist. Howbeit Chrysostome and Augustine sometime call it a parable. But this reléeueth them not, séeing a parable is nothing else but a similitude deriued from the truth of a thing: ¹²⁰ as when the parable is brought in of the good man of the house, which diuided his inheritance to two of his children. Albeit that the same be a parable, yet is it expedient, that there be a good man of the house, that children be found among the nature of things, and that it be a custome among them to distribute the fathers possessions: otherwise parables should be taken of feigned and vaine things, which is against the nature of them. So as, although we grant that the parable was contriued by Christ touching these two; yet is it necessarie, that not onelie rich men and poore men should be found; but that vnto our soules, departing out of this life, should be giuen either a place of torments, or else the bosom of Abraham.

Neither doo we vnderstand by the bosome of Abraham anie thing else, ¹²¹ than a certeine place and receptacle of soules, in the which is granted vnto them peace and tranquillitie in the sight of their GOD. For they haue a peaceable conscience, and they looke vpon GOD being present. This place is said to be the bosome of Abraham, ¹²² bicause vnto him God first promised, that in his séed all nations should be blessed. The same man moreouer sawe the daie of the Lord, ¹²³ and he reioised. Of him also we first read, that He beleeued, ¹²⁴ and his faith was imputed vnto him vnto righteousnes. ¹²⁵ And Christ, when he made mention hereof, he spake vnto the Hebrues, who boasted of hauing Abraham to their father. In this last state doo we confesse our soules to be after this life; & doo aptlie interprete the saiengs of the elder fathers, to wit, that the saints haue not as yet full felicitie, and perfect reward; for they desire the resurrection. Which desire notwithstanding of theirs, séeing it is in them without trouble, it is no hindrance to their tranquillitie. Neither is the argument which they sometime vse of anie weight; ¹²⁶ namelie, that the elect shall in the daie of iudgement be called to the possession of the kingdome of God: for it is not thereby prooued, that they are now altogether without the same; for they haue it now begun, but they shall haue it then fullie perfect and manifest vnto all men. ¹²⁷ And shall not God the father be said at the last daie, to receiue the kingdome of the sonne? Who will affirme for this cause that he dooth not now reigne? He reigneth vndoubtedlie, although he haue manie enimies against him: neither is his kingdome euident and famous vnto all men. These be principall and plaine testimonies, which we haue brought against this same error.

¹²⁸ 22 Whereto we may adde that which Salomon hath at the end of Ecclesiastes; The dust shalbe turned againe into the earth from whence it came, and the spirit shall returne vnto God who made it. ¹²⁹ If it returne vnto God; it is not to be sent awaie by him. And Christ said, that It is the will of the father, ¹³⁰ that he which beleeueth in the sonne, should haue life euerlasting: and I, (saith he) will raise him vp at the last daie. Two things are here promised vnto vs; one is, eternall life; the which séemeth not to be staid in the meane time by so long a sléepe; the other is resurrection, which shalbe giuen vs at the time appointed. ¹³¹ And Polycarpus, which florished in the time of the apostles, as it is declared in the fourth booke of the ecclesiasticall historie, ¹³² when he was to be burned for the confession of the faith, testified; that he should the verie same daie be present in spirit before the Lord: whereby we see, what iudgement the primitiue church had hereof. ¹³³ Yea and Paule vnto the Romans writeth that They be the sonnes of God, which are led by the spirit of God. But we are not mooued by the spirit of God to sléepe, but both to vnderstand God, ¹³⁴ and also to loue him earnestlie. And it is a woonder, that séeing we ought to go forward vnto Sion for to sée, and from vertue to vertue, or (as we find in the Hebrue) from abundance to abundance; how it co~meth to passe, that these men doo by sléepe so long interrupt this course.

¹³⁵ Verelie, while we here liue, and vnderstand, and loue God; although the bodie be burdensome to the soule, and this earthlie mansion presse downe the vnderstanding, and that the spirit must néeds euermore wrestle against the flesh, while the soule is kept within the bodie, as in a doongeon: doubtlesse these burdens being laid awaie, it séemeth to be beléeued, that we shall more loue God, and better know him; and that especiallie, séeing the apostle hath promised, ¹³⁶ that God, which hath begoone his woorke in vs, will finish the same, euen vntill the daie of Christ. And if so be that he finish it; he will not haue it broken off, as these men saie. And that, last of all, ¹³⁷ must be considered of, which Christ said was written of Abraham, Isaake, and Iacob; to wit, that God was their God: and he added, that He was not the God of the dead, but of the liuing. Now, if they liue; it behooueth them to doo some thing: séeing to liue, is to doo. Neither dooth anie other action agrée with a spirit frée from the flesh, (I meane with a christian man) than to vnderstand his GOD, and to imbrace him by loue. ¹³⁸ Neither dooth the scripture fauour their opinion, when as it saith euerie where; that The dead doo sleepe: for all that is ment as touching the bodie, which after death is affected after the manner of sléepers. ¹³⁹ And the holie Ghost vsed that forme of speaking, chéeflie that the resurrection of the bodie might come to our remembrance: for we know that they which sléepe, shall after a while be raised vp. ¹⁴⁰ And this forme of speaking the ancient fathers called ⟨…⟩, that is, Places appointed for sepulchres, as if so be thou shouldst saie, Dorters, or Sléeping places. But we doo not thinke, that the soules are buried, but the bodies onelie; so as these phrases of the scriptures doo not defend them.

Of wandering Spirits.

23 Furthermore, ¹⁴¹ the spirits of them that be dead, wander not here and there vpon the earth, (as Chrysostome verie well taught in his second homilie of Lazarus, ¹⁴² and vpon the eight chapter of Matthew, the 29. homilie) where he demandeth the cause, whie those possessed with the diuell, which are there spoken of, are said to haue dwelt in the graues. And he testifieth, that in his time there was an ill opinion, by which the spirits of them that died of a violent death, were thought to be turned into wicked spirits, and were seruiceable and obedient vnto them, which had béene authors of the murther. And he saith, that the diuell feigned these things; first, that he might obscure the glorie of the martyrs; as though that their soules after death became diuels. Further, by this persuasion he brought the coniurers and soothesaiers cruellie to kill children, and yong men; as if they should haue their soules for bondslaues. Howbeit, these things (as that verie learned father testifieth) are altogether repugnant to the holie scriptures, which saie; ¹⁴³ that The soules of the righteous are in the hand of God. And vndoubtedlie Christ said vnto the théefe; ¹⁴⁴ This daie shalt thou be with me in paradise. And of the rich man, who inlarged wide his barns; ¹⁴⁵ This daie shall they take thy soule fro~ thee. And of the soule of Lazarus it is written; That by the angels it was carried into the bosome of Abraham: and contrariewise, the soule of the rich man is described to haue béene tormented with flames in hell; who when he desired to haue some man to be sent vnto his brethren, might not obteine the same. But if it were lawfull for soules, seuered from their bodies, to wander about in the world, either he himselfe might haue come to his brethren; or else he could haue obteined the same of some other spirit. ¹⁴⁶ Ouer this, Paule said, that He desired to be loosed, and to be with Christ. And Steeuen, ¹⁴⁷ being at the point of death, praied; Lord receiue my spirit.

¹⁴⁸ I knowe indéed, that Gregorie writeth in his dialogs; that There be certeine spirits of the dead, appointed to serue in common baths, and to practise some harder exercises abroad in the world. But bicause that booke conteineth manie tales, I therefore thinke it better to beléeue Chrysostome, who dealeth by the scriptures. Againe, he also prooueth, that that peruerse opinion is against reason: for he saith; If it should be lawfull for soules, after this life, to wander abroad in the world, they would much more easilie returne to their owne bodies. Nor is it agréeable vnto reason, that wicked men for parricide should carrie awaie a benefit; namelie, to haue the spirits of them (whom they haue cruellie slaine) to be seruiceable vnto them at their owne pleasure. ¹⁴⁹ And euen as it cannot be, that the bodie of a man should be turned into the bodie of an a⟨…⟩e; so it is vnpossible, that the soule of a man should be turned into the nature and substance of an ill spirit. And when as euill spirits by vsing of coniurations are demanded what they be, and they answer, that they are the soule of this or that man, who be alreadie departed; he saith, that there must be no credit giuen vnto them: for their testimonie must not be of anie value, séeing they be infamous. And therefore Paule (as we haue it in the Acts of the apostles, the 16. chapter) when an euill spirit witnessed that those men were the seruants of the liuing God, and preached the saluation of men; he rebuked the spirit, and commanded the same to silence. And Christ reiected the testimonie of the diuell, who said, that he knew him, &c. And not without cause: for the diuell is a deceiuer, and among true things, which he somtime speaketh, he mingleth manie false. So as he must not be credited vpon any shew of truth, seing he is not commanded by God to teach men, or to preach saluation vnto them. These things are written by Chrysostome, in the places now alledged. Whereby may be confuted the fables of those men, which feigne, that the soules of the saints doo stand, and are present abroad in the world at their sepulchres and reliks, to giue helpe vnto those, which call vpon them. For that father laboureth to prooue, that soules seuered from the⟨…⟩ bodies doo not wander abroad vpon the earth.

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← 49. The xiij. Chapter. Of Praiers, and of · Contents · 51. The xv. Chapter. Of the Resurrection →

Footnotes

1. In 1. Cor. 15, 12. The fruit of Christs acts doth redound vnto vs. ↩

2. Cyrillus. ↩

3. A similitude. ↩

4. If Christ remooued sinne, he also remooued death. ↩

5. Iohn. 1, 29. ↩

6. Seeing we be iustified, wherefore are we subiect vnto death? ↩

7. That it is lawfull to moorne for the dead. ↩

8. Looke Iu 2. Sam. 3. 31, and 35. verse. 41. vers. 33, 35. ↩

9. verse. 13. ↩

10. Faults in moorning. ↩

11. 1. Sam. 16, 1
    ↩

12. Phil. 2, 27. ↩

13. In moornings two things to be considered. ↩

14. In. Gen. 35. verse. 8. ↩

15. Death a necessarie euill. ↩

16. Whether the coniunction of the soule with the bodie be a troublesome thing. ↩

17. A similitude. ↩

18. A similitude. ↩

19. Lieng senses ministred to the soule by the bodie. ↩

20. Many haue killed them selues to visit their friends departed. ↩

21. ⟨…⟩. ↩

22. ⟨…⟩. ↩

23. Death is an euill thing, and whie? ↩

24. Gen. 3, 19. ↩

25. Leuit. 18, 5. ↩

26. Gen. 3, 19. ↩

27. 1. Co. 15, 26
    ↩

28. Matt. 26, 37 ↩

29. An humane bodie is not to be condemned: against the opinion of the philosophers. ↩

30. Psal. 8, 2. ↩

31. Rom. 9, 12. ↩

32. The coniunction of the bodie and soule is good, & the soule is holpen by the bodie. ↩

33. Ephes. 4, 22. ↩

34. Gal. 5. 17. ↩

35. Psal. 51, 7. ↩

36. Rom. 7, 18. ↩

37. A consolation for the taking of death. ↩

38. Iohn. 11. 1. The. 4, 13 ↩

39. Priuantia. ↩

40. Wisd. 3, 4. ↩

41. Iohn. 1, 51. ↩

42. Rom 8, 14. ↩

43. 1. Thes. 4, 17
    ↩

44. Phil. 1, 23. ↩

45. 2. Cor. 5, 4.
    ↩

46. Rom. 3, 25. Heb. 9, 10. ↩

47. ⟨…⟩. Tim. 4, 6. ↩

48. Psal. 116, 15 ↩

49. 2. Tim. 2, 12.
    ↩

50. Heb. 9, 16. ↩

51. Matt. 26, 38 &c. ↩

52. In Gen. 23. verse. 7. Whether it be any thing expedient for the dead to be buried. ↩

53. verse. 20. ↩

54. verse. 19. ↩

55. verse. ⟨…⟩. ↩

56. Psal. 79, 2. ↩

57. That it nothing auaileth the dead to be buried or not. verse 4. ↩

58. Matt. 10, 30. ↩

59. Those things which be doone vnto the dead, profit not them, but are consolations of the liuing. ↩

60. An answer vnto the contrarie arguments. ↩

61. Apparitions of the dead. ↩

62. Luk. 16, 29. ↩

63. Ephes. 5, 29 ↩

64. After what maner buriall doth belong vnto vs that be aliue. ↩

65. 1. Kin. 13, 20
    ↩

66. By that which went before, is vnderstood that which followeth. ↩

67. 2. Kin. 22. 19
    ↩
68. 1. Sam. 2, 5.
    ↩

69. Psal. 79, 2. ↩

70. In 2. Sam. 19. Psal. 115, 15 ↩

71. The lacke of buriall is a punishment. Iere. 22, 19. ↩

72. The cardinall of Yorke. ↩

73. What maner of monument Absaloms was. ↩

74. Gen. 28, 22. ↩

75. Gen. 35, 20. ↩

76. The pride of the vngodlie. Gen. 11, 4. ↩

77. Psal. 113, 1. ↩

78. Dan. 9, 7. ↩

79. Looke In 1. King. 13, 22 ↩

80. It was giuen to the martyrs to despise the loue of their owne flesh. ↩

81. In Gen. 13. ↩

82. Why burial must not be contemned. ↩

83. Touching the place of buriall Augustine. ↩

84. verse. 10. ↩

85. That the dead receiue not according to the requests of them that are aliue. ↩

86. Why in times past they haue praied for the dead. ↩

87. 2. Macc. 12, verse. 43.
    ↩

88. The originall of purgatorie. ↩

89. Burleng places set forth to the sale. ↩

90. Gen. 23, 11. ↩

91. The causes whit gold was giuen to churches ↩

92. Chrysost. ↩

93. 1. kin. 1⟨…⟩, 15
    ↩

94. In 1. Cor. 13 verse. 12. ↩

95. Ireneus opinion of the sleeping of soules. ↩

96. Iohn. 20, 17 ↩

97. Matt. 10, 24. ↩

98. verse. 9. ↩

99. Ibidem. 11. ↩

100. verse. 13. ↩

101. That we ought to be conformed to Christ it is true, but yet not in all respects. ↩

102. Matt. 10, 24. ↩

103. Matt. 12, 26. ↩

104. Apoc. 6, 11. ↩

105. To desire earnestlie is not the part of strepers. They haue alreadie receiued a part of their felicitie. The old fathers must attend our resurrection verse. 13. ↩

106. Reasons to prooue that soules sleep not The first reason. Luk. 23, 43. ↩

107. 2. Pet. 3, 8. Psal. 90, 4.
     ↩

108. Augustine. That, to Daie, signifieth no long time, as some inferre. ↩

109. When daies are to be taken for yeeres the scripture teacheth. ↩

110. Dan. 9, 21. verse. 5, 6. ↩

111. Heb. 13, 8. ↩

112. Christ yesterdaie and to daie how it is to be vnderstood. ↩

113. Gen. 2, 17. ↩

114. Death is a departing from life. ↩

115. The first parents were dead straitwaie after sinne. ↩

116. Phil. 1, 23. The 2. reason. ↩

117. Galat. 2, 20. ↩

118. The 3. reason. Luke. 16, vers. 23, &c. ↩

119. Gregorie. Ierom. Tertullian. Chrysost. Augustine. ↩

120. A parable is deriued from the truth of things. ↩

121. What is vnderstood by the bosome of Abraham. ↩

122. Gen. 12. 3. ↩

123. Iohn. 8, 56. ↩

124. Gen. 15, 6. ↩

125. Iohn. 8, 16. ↩

126. Matt. 25, 34. ↩

127. 1. Co. 15, 24
     ↩

128. The 4. reason. Eccle. 12, 7. ↩

129. The 5. reason. ↩

130. Iohn. 6. 39. ↩

131. The 6. reason. ↩

132. The ecclesiasticall historie. ↩

133. The 7. reason. Rom. 8, 14. ↩

134. The 8. reason. Psal. 84, 8. ↩

135. The 9. reason. ↩

136. The 10. reason. Phil. 1, 6. ↩

137. The 11. reason. Matt. 22, 32. ↩

138. Io. 11, 11. 1. Thes 4, 13 ↩

139. Whie the holie ghost saith that the dead do sleepe. ↩

140. ⟨…⟩ ↩

141. In 1. Kin. 12 ↩

142. Chrysost. ↩

143. Wisd. 3, 1. ↩

144. Luk. 23, 43. ↩

145. Luk. 16, 22. ↩

146. Phil. 1, 23. ↩

147. Acts. 7, 59. ↩

148. The opinion of Gregorie touching souls departed. ↩

149. A similitude. ↩