I. Mens' souls do neither die with their bodies, nor sleep after they are loosed from the body, nor lie still out of heaven or hell, nor be tormented in purgatory.

We believe that our souls do neither die with our bodies, nor being loosed from our bodies do sleep; or not sleeping, do lie still in some close place, both out of heaven and hell, nor yet are tormented in purgatory; but that out of the body also mens' souls do live, understand, and desire; and that the souls of the godly do reign with Christ in heaven, and of the ungodly are tormented in hell with the devils, the Lord Himself saying of them, when the godly and merciful men do decay, that is, depart out of this life, they, that is their souls, shall be received into everlasting habitations (Luke 16:9); and teaching in another place, that they are with Him in Paradise (Luke 23:43); but of the other, by showing an example of the rich glutton, that they go down into hell, that is, into the place appointed for everlasting fire, (as we also read of Judas) there to be tormented (Luke 16:23; Acts 1:25).

II. That the places be diverse where the souls of the faithful and the unfaithful do live, after the deaths of their bodies.

Now, seeing the condition and state of the souls of faithful and unfaithful men is so diverse, we also believe that the places into which they pass are diverse. That is to say, everlasting tabernacles, or heaven and paradise ordained for the godly; and hell and the deeps prepared for the wicked (2 Pet. 2:4), since to one of these places the Scriptures attribute an immeasurable light, and to the other exceeding darkness, which Christ called utter darkness (Matt. 8:12). And since the Lord saith that He desireth that where He Himself is, there should also be they which believe in Him (John 17:24), plainly meaning that in the same place where He is in body and soul, the faithful are and shall be also--first indeed in their souls, afterwards at their time they shall be with their bodies; but the unfaithful with neither souls nor bodies. So we judge it great impiety to say that heaven is everywhere, since it is to the ungodly nowhere; but to the godly it is only assigned in the Holy Scriptures as their proper and everlasting seat. And it must needs be granted, both that bodies are circumscribed with their certain distances of place, yea, even after the resurrection; and also that souls are contained at least (as they speak) definitely.

III. There shall be an end of this world, and all things shall be changed, though the very time be unknown.

And although it be unknown unto us when the end of this world shall be, and that it may not be known (Matt 24:36; Acts 1:7), yet we believe that doubtless it shall be, and that then shall be changed not only the earth, but also the heavens, and that there shall be a new heaven and a new earth (Isa. 24:23; 65:17; 66:22; 2 Pet. 3:13). And that all the dead, yea the wicked, shall rise again (Ps. 101:8), Christ calling them to the general judgment (Dan. 12:2; Mal. 4:1), by the voice and trump of an archangel (Rev. 21:3); to the assurance of which things it appertaineth, that the Lord, when He foretold of the desolation of Jerusalem, did forthwith apply His speech to these matters (Jude: 14-15), namely that we seeing what happened to Jerusalem, might by those things believe also that the same should certainly come to pass, which He then also spake concerning the end of the world (Matt. 24; Luke ?????).

IV. At length shall all dead men have life again, and shall rise out of their graves.

We believe therefore that as by Adam all die, so by Christ all shall be revived (1 Cor. 15:22), yea even the wicked also in their bodies; when as everyone's soul shall take the body again, though we confess that some shall rise to eternal blessedness and some to everlasting damnation. As Christ saith, "And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:29), whereby is confirmed the order also of the resurrection which the apostle setteth down saying, first they shall rise that are Christ's, then the rest.

V. There shall not be new bodies created for our souls, but the very same which died shall rise again.

But we believe that there shall not a new body be framed for each soul, but that the very same bodies, touching the substance of everyone which died, shall rise again, though diversly altered in some qualities; even as the apostle teacheth, of the same bodies of the godly, by a similitude of the same seed, that it is sown one manner of body, it riseth another. And they are sown corruptible bodies, they rise incorruptible, and so forth (1 Cor. 15:36-46). And Job, witnessing of his hope saith, "I know that my Redeemer liveth" (19:25), and at the last day I shall rise out of the earth; I shall see God my Savior in my flesh, whom I myself shall see and none other, and mine eyes shall behold Him. For with our corporal eyes shall we see Christ returning in the clouds in His body; and also reigning in heaven.

VI. By the example of our bodies after the resurrection, it is showed that Christ's body is not everywhere.

But since the apostle saith that Christ shall transform our vile bodies, that they may be made like unto His glorious body (Phil. 3:21), we believe that if Christ's body, by that glory which it received by rising again, received also the power to be everywhere in the proper substance, so also our bodies for the same glory shall also be everywhere. Which, since it shall not be, therefore we believe that neither the body of Christ is now everywhere in its own subtance how full of glory and majesty forever, being itself finite or determinate, and the glory thereof also finite, especially since He said, that where He Himself is, there He will have us to be also (John 17:24), and we shall not be everywhere in our bodies.

VII. Errors.

We condemn those impious dotages, both of the philosophers which taught that mens' souls were mortal, and of those heretics which thought that the souls of all men once separated from the bodies were in some close places where they slept, that is, were deprived of all sense and operation of the mind; or else waked but yet rested, till they resumed again new bodies and then were admitted into heaven, or else thrust into hell. As also those which dreamed that the souls of many godly men were cleansed by a certain fire in purgatory from the relics of their sins, and their suffered temporal punishments. We disallow also those which do not distinguish between heaven where we read that the godly are, from hell and the deeps where we read that the wicked shall be, but that make a difference between them both, only in this--that some are made blessed, some accursed, though they shall be all in one place together. Neither can we allow of those which say that if not the certain day and hour, yet the certain time, month, or year may be known and set down when the Lord will come and end this world, notwithstanding that Christ said, it is not for you to know the times. Yea and we accuse those scorners of whom Peter spake, which think that the world shall ever remain thus, denying that there is any life to come and laughing at it (Acts 17; 2 Pet. 3:3-4). We also condemn those which deny the resurrection of the dead; as also those which dream that they shall not have the same, but other new bodies. Also we condemn those that taught that our bodies after the resurrection shall be so spiritual that they shall be like to a spirit, or as the air, and not be seen nor felt as some have also feigned the body of Christ was after His resurrection; and since have also forged and impudently lied that His body was, as it were, changed into His divine nature so that it could no longer be called a creature.