[καὶ ai τῶν παίδων οὐδὲ γὰρ ἐκεῖναι πονηραί” καὶ ai τῶν ἁμαρτωλῶν δὲ]

[εὐθέως ἐντεῦθεν ἀπάγονται. Καὶ δῆλον ἀπὸ τοῦ Λαζάρου καὶ τοῦ πλουσίου.]

[Καὶ ἀλλαχοῦ δέ φησιν ὁ Χριστός Σήμερον τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ]

[σοῦ. Kal οὐχ οἷόν τε ψυχὴν ἐξελθοῦσαν τοῦ σώματος ἐνταῦθα πλανᾶσθαι”]

[καὶ μάλιστα εἰκότως” εἰ γὰρ ἐν γῇ βαδίζοντες τῇ συνήθει καὶ γνωρίμῳ, καὶ]

[σῶμα περικείμενοι, ὅταν ξένην ὁδὸν ὁδεύωμεν, ποίαν ἐλθεῖν δεῖ οὐκ ἴσμεν]

[ἂν μὴ τὸν χειραγωγοῦντα ἔχωμεν, πῶς ἡ τοῦ σώματος ἀποῤῥαγεῖσα ψυχὴ,]

[καὶ τῆς συνηθείας ἐξελθοῦσα πάσης, εἴσεται ποῦ δεῖ βαδίζειν ἄνευ τοῦ]

[καθοδηγοῦντος αὐτήν; καὶ πολλαχόθεν δὲ ἑτέρωθεν ἄν τις κατίδοι, ὅτι οὐκ]

[ἔνι ψυχὴν ἐξελθοῦσαν ἐνταῦθα μεῖναι” καὶ γὰρ 6 Στέφανός φησι” Δέξαι τὸ]

[πνεῦμά μου καὶ ὁ Παῦλος, Τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι πολλῷ]

[μᾶλλον κρεῖττον καὶ περὶ τοῦ πατριάρχου δέ φησιν ἡ γραφή Καὶ προσε-]

[τέθη πρὸς τοὺς πατέρας αὐτοῦ, τραφεὶς ἐν γήρει καλῷ. τι δὲ οὐδὲ ai τῶν]

[ἁμαρτωλῶν ψυχαὶ διατρίβειν ἐνταῦθα δύνανται, ἄκουσον τοῦ πλουσίου πολλὰ]

[ὑπὲρ τούτου παρακαλοῦντος, καὶ οὐκ ἐπιτυγχάνοντος. ‘Qs εἴγε ἦν δυνατὸν,]

[αὐτὸς ἂν ἦλθε καὶ ἀνήγγειλε τὰ ἐκεῖ γεγενημένα. Ὅθεν δῆλον ὅτι μετὰ τὴν]

[ἐντεῦθεν ἀποδημίαν εἰς χώραν τινὰ ἀπάγονται αἱ ψυχαὶ, οὐκ ἔτι κυρίαι οὖσαι]

[ἐπανελθεῖν, ἀλλὰ τὴν φοβερὰν ἐκείνην ἡμέραν dvapévovoar.——Chrysostom.]

[Hom. in Matth. xxviii. (al. xxix.) foll. 336, 7. Tom. vir. Par. 1727.] [3 Sed preaedixit, Lat.; But Samuel, &ec.]]

angel of light, much more into a man of light; yea, that he will pretend that he is God, and will shew wonderful signs, to overthrow, if it were possible, even the elect!” &ec. St Augustine 15 of the same judgment concerning that appearing. Lib. ad Simplicianum τι. quest. 3; and ad Dulcitii quest. &e.

By these testimonies it is abundantly declared, 1 trust, that souls of men separated from bodies do not wander or appear after death in these regions; for they remain until judgment in the places appointed for them by the determination and providence of God. Wherefore they are neither sent by God, neither can they enter in unto men to instruct and warn them either of things present or of things to come. Whereupon it followeth, that appearing of souls, that revelations and oracles, are mere delusions of Satan, ordained contrary to the sincerity and pureness of true religion. And because they which do what they can to prove unto us that there is purgatory use the defence and safeguard of these vanities; it is undoubtedly true that they prove a falsehood by deceit, and an uncertain thing by a thing of much more uncertainty. Furthermore, it remaineth undoubtedly true, that purgatory, wherein souls having put off their bodies should be purged unto life everlasting, cannot be shewed out of the scriptures.

And because we have removed and put by the lets which were cast in the way to hinder the most speedy journey, we return to our purpose; wherein we intended to declare that the souls of the faithful, separated by death from the body, do immediately after the death of the body pass the right and ready way into heaven, and so most certainly and upon the sudden be saved. Likewise we understand, that the souls of the unfaithful are thrust down the right and ready way into hell, and that by and by after the death of the body they perish with most certain and sudden damnation. For the [1 Absit alioquin ut animam cujuslibet sancti, nedum prophet, a deemonio credamus extractam, edocti quod ipse Satanas transfiguretur in angelum lucis, etiam Deum se adseveraturus, signaque portentosiora editurus, ad evertendos, si fieri possit, electos.—Tertull. de Anim. cap. 57. ed. Semler. Tom. 1v. p. 286.]

[2 August. Opp. Tom. 1v. fol. 139. col. 1. and fol. 142. coll. 3, 4. Par. 1532.]

[3 and providence, not in Lat.]

Lord expressly saith in the gospel: “Τὸ that believeth in the Son of God is not condemned (or judged); but he that believeth not is condemned (or judged) already, because he hath not believed in the name of the only begotten Son of God.” Again: “He that believeth in the Son of God hath eternal life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him.” And yet again: This is the will of him that sent me, that every one which seeth the Son, and believeth on him, hath everlasting life; and I will raise him up at the last day.” Now the last day of man is the point of death: in it Christ saveth us by his power, lest our soul should either perish or feel any torments, but that it might live and enjoy everlasting blessedness. Moreover’, the last day is that last day of judgment, wherein Christ shall raise again and judge all flesh, glorifying the bodies of his faithful people unto life everlasting.

Again the Lord saith in the gospel: Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment (or damnation); but is escaped from death unto life.” These only words of our Lord are able enough (without any gain-saying) to set forth, declare, prove, and confirm sufficiently our opinion concerning the most certain and sudden salvation of souls. For first of all, lest any man should doubt of the most assured truth touching the matter which he was setting forth, immediately upon the beginning most holily he sweareth, that is to say, he confirmeth the truth by giving witness thereunto with an oath. Afterwards he annexeth the whole manner of our salvation; which consisteth in hearing the word of God, and in true faith which receiveth the truth of God’s word: for it is not enough to have heard the word of the gospel, unless we cleave unto the same by true faith. But now mark with what assurance Christ promiseth life and salvation to them that believe in him: “He hath life everlasting,” saith he: he said, he hath,” not, he shall have. Therefore he left no space either to doubting, or to space of time. Yea, yet more plainly, by interpretation expounding when and how the faithful have or obtain life, he saith: “He shall not

[[ Est preeterea, &c. Lat. Again the last day is. In these two]

[senses Bullinger also explains “the last day” in Comment. in Joan. in]

[loc. cit.]]

come into judgment (or damnation), but is escaped from death unto life.” They come into judgment, which have their cause to be examined and discussed before the judge. They come also into judgment, which by the sentence of the judge are punished for their evil cause. But the faithful have no cause to be tried and discussed before the judge; for their sins are fully forgiven them. “It is God which justifieth and forgiveth. Who is he that condemneth?” Therefore they are not subject to any punishments; for Christ bare the punishment of the cross, that his faithful people might be delivered and saved harmless from all torments. But rather, lest any man should think there were a stay or space of time between the death of the body and the life of the world to come, he saith: But is escaped from death unto life.” Lo, he saith, “He is escaped,” not, He shall escape; that by the verb of the preter tense he might signify the certainty of the time past’, and might shew that the souls of them that believe are by and by after the death of the body caught up into life everlasting. And I know well enough that the adversaries here have no sound argument to set against so manifest and invincible a truth. Indeed, with their wrangling words and their sophistry they may wrestle with the truth; but to overthrow the truth they are never able. For the souls of the faithful even out of the very mouth (as is commonly said, Von mund auf zu himmel faren’) upon a sudden enter into their blessed seats, and by faith enjoy everlasting felicity. Rev. xiv. Again, we read in the revelation of our Lord Jesus Christ made to John the apostle, that it was said: “And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which hereafter die in the Lord: even so saith the Spirit, that they may rest from their labours, and their works follow them.” In these words an heavenly and undoubted oracle touching the blessednesses of all such as die in faith is knit up: and St John is commanded to write the oracle from

[1 of the time past, not in Lat.] [2 Ascend to heaven from the very mouth. ] [3 So Tyndale, 1525; Coverdale, 1535; Cranmer, 1539; and the]

[Geneva version, 1557. The Vulgate reads, Amodo jam dicit Spiritus,]

[(From henceforth now, saith the Spirit, Douay); but Erasmus notes:]

[Greci sic distinguunt, ut amodo sit finis sententie, ut sit sensus, Post-]

[hae fore beatos, qui in Domino fuerint mortui. Annot. in loc. ]]

heaven, that it may remain to all times, and be read of all people. The sum of the oracle is this, “Blessed are the dead, which hereafter die in the Lord.” But they die in the Lord, whosoever depart out of this life in the faith of Jesus Christ; for so the apostle useth this kind of speech in the 1 Cor. xv. and 1 Thess. iv. Furthermore, they which depart out of this life in the faith of Jesus Christ are simply and truly pronounced blessed, to wit, happy and free from all misery. Yea, a note of the time when they shall obtain this blessedness is added, namely, Hereafter (ἀπάρτι), that is to say, presently, at an instant, by and by, out of hand, to wit, as the Lord saith in the gospel, forthwith after the death of the body. There is added also another testimony, whereby again the certainty of felicity is expressed, and perfection too not delayed till the morrow: “Even so, saith the Spirit, that they may rest from their labours.” The Spirit, I mean, of truth, which cannot lie, saith, val, that is to say, Amen, so it is: truly the faithful are blessed indeed; and even at an instant they are blessed; and so blessed, that they rest from their labours.” The labours of the faithful are miseries, calamities, afflictions, sorrow, fear or dread, and other evils of this sort, wherewith in this world they are vexed, yea, rather exercised in faith. From these things the souls of the faithful departing from their bodies are delivered: therefore they are not purged by torments and vexations, they are not scorched in the midst of their journey; but, being happy and blessed, are forthwith delivered from all anguish and trouble. And if so be that they suffered anything whiles they were yet living in the body, if they did any good works in faith, they “do follow them.” Let no man think that those works, because they now cease, were and are vain; for they receive their reward in that blessed life. For that it is, that their works do follow them.” And let us mark, that he saith not, the works of other follow them, to deliver them forsooth out of purgatory; but, their own works follow them. For in the gospel also, the wise virgins, which had oil ready in their lamps, went in with the bridegroom to the marriage: the foolish virgins,

[8 ἀπάρτι significat, ab instanti, ab illa hora, protinus et continuo,]

[einswegs, von stund an. Bulling. in Apoc. Conc. 65. p. 205. Basil,]

[1570.]]

which had! prepared themselves no oil, but did hope to have from elsewhere to serve their turn, are excluded and shut from joy. To the omnipotent God therefore, our most merciful Father, and continual running fountain of all good graces and which is never drawn dry, who fashioned our body in mother’s womb, and breathed or poured into it a reasonable soul, which might whilst it is joined to the body quicken and direct us, and when it is separated from the body might forthwith after the death of the body be translated into heaven, there to live in joy and happiness until it return again unto the body being raised from the dead in the last judgment, with the which it may rejoice and be

glad for ever and without end; to that God,

I say, through Jesus Christ, for whose sake we are made partakers of so great a benefit, be glory, praise, and thanksgiving for evermore. Amen

in vita, Lat. omitted; in their lifetime.

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