Pro Rege

Heinrich Bullinger, Decades, 4th Decade, 10th Sermon, “Of The Reasonable Soul Of Man; And Of His Most Certain Salvation After The Death Of His Body.”

Up to here I have treated the soul of man as yet joined to the body. In this discourse, the wonderful goodness of God appears, the most bountiful Creator of the soul, indeed, Creator of the whole man. Whatever praise is given to the soul, we worthily account it received from his grace. Now I will speak of the soul separated from the body.

Immortality of Soul

The soul, being separated from the body, does not cease to be what it was; but the body being dead, the soul abides alive in its own essence, altogether immortal, and void of all corruption. For the death of man is not the extinguishing or destruction of the soul, but only a separation or departure from the body. If you take a candle out of a lantern, you have taken the light from the lantern, but you have not put out the candle. Truly, because the candle is taken away, the lantern remains full of darkness; but the candle feels so little hurt by removing it, that being taken away from the lantern, it then shines more clearly, and casts forth the beams of its light more at large. So truly, being separated from its earthly or slimy body, the soul feels so little discommodity, that being delivered from the trouble and burden of the body, it lives more at liberty, and works more effectually. But the common sort do not understand this.

They see the body only among the dead, robbed of the soul; and because this lacks all feeling and moving, yes, and it rots away, they think that the whole man perishes. Nor is the world without some shameless and ungodly wretches who have in their mouth, that no man ever returned from death or from below, who by his return proved that the souls remain alive when the body is dead. But they lie maliciously, dissembling that they do not know what certainly they know. For who does not know that Christ the Son of God died, and was buried, and the third day was raised again from the dead, the very self-same soul returning into his body, and which gave his body life and ruled it before death? Who does not know that Christ ascended into heaven with his true body and with his reasonable and natural soul, and sits at the right hand of the Father, that laying down a most assured pledge as it were, he might testify to the whole world that both our own proper souls and our own proper bodies will one day be translated there? Who does not know that as many were dead, being raised from death to life, did not receive new souls, but their old souls? This would not have come to pass if the souls of men were extinguished by the death of the body.

Death of the Soul in Scripture, in what Manner?

They object that the scripture itself mentions the death of the soul. I no less confess that indeed. For the soul of man is both mortal and immortal, in a certain manner of its own. For the soul is not in all ways immortal as God is, of whom it is said that only he has immortality (1 Tim 1:17). And truly, the death of the soul in the holy scripture is to be remembered; but it refers to the state and condition, not to the substance, of the soul. For if God is the life of the soul, then surely the death of the soul is to be forsaken by God, and to be left to yourself. But nevertheless, the reasonable soul lives in its proper essence or being, so that, when it lives miserably, a miserable life is indeed called death (1 John 3:14). But desperation also is the very death of the soul; for we live by hope. And Paul says, I live, yet not I, but Christ lives in me; and the life which I now live in the flesh, I live by the faith of the Son of God (Gal. 2:20). Therefore they that are destitute of faith are dead, and they that have faith live.

St. Augustine says, cap. 10, De Fide et Symbolo: “The soul, just as it may be called corruptible because of sin and wickedness, so it may be called mortal. For the death of the soul is revolting or falling from God; this was the first sin of the soul, committed in paradise, as declared in the holy scriptures.” And Augustine again says, Lib. de Trinitate, 14, cap. 4: “The soul also has its death when it lacks a blessed life, which should be called the true life of the soul. But it is called immortal for this reason: for whatever life it lives — yes, even though it is most miserable — it never ceases to live.”

We therefore freely confess that the souls of men, separated or taken out of their bodies, do not die, but live immortal forever — the faithful in everlasting joy and felicity, but the unbelievers in eternal damnation.

Immortality of the Soul Proven from Scripture

I will now go on to confirm this by some substantial testimonies of scripture. But first, take this with you: that testimonies of scripture in this case are far more lively than man’s reasons framed out of philosophy. For these testimonies are fetched from the very mouth of the living God himself, who preserves us in life; who (since he is true) cannot lie, and who (since he gives life and is life itself) is most certainly able to testify of life, above all others. Nor is it doubtful that the Spirit of God works jointly with the word of God; once the hearts of men are touched by Him, the reasons of philosophy, however manifest they may be, will not at all prevail, especially in danger of death and other temptations. Therefore, those who are not ashamed to say that they cannot be persuaded or brought to believe the immortality of souls, by the scriptures alone, are fleshly and altogether brutish. Indeed! And what is more, they will never be steadfast and stable in temptations, which proceed from flesh and blood. We will therefore add some certain testimonies, and those too are most manifest.

David, the most powerful and happiest king in the world, comprising in one verse both the immortality of souls and the resurrection of bodies, says this: You, O Lord, shall not leave my soul in hell: nor shall you allow your Holy one to see corruption (Ps. 16:10). Man consists of body and soul. The body rots away when it is dead, and is turned into dust; but it will not therefore perish. For as the body of Christ which was buried did not rot, but rose again the third day, so our bodies shall be raised up in the day of judgment, and be delivered by Christ from corruption. And our soul does not go into hell to remain there. But as the soul of Christ returned from the nether parts to his body, and ascended into heaven in his body which he had taken up again; even so, our souls shall also live by Christ — they shall not die (Eph 4:9-10).

Solomon, the son of David, excelling all kings and mortal men in wisdom, likewise expounds in one verse upon the providence of God touching the soul and the body. He says: The dust shall be turned again to earth, from whence it came; and the spirit shall return to God, who gave it (Eccles. 12:7). Solomon calls man’s body dust, because it is said in Moses that God made it of the dust of the earth. Therefore, the body returns again to dust; for it putrefies and is resolved into what it first was, even until the judgment-day. As the Lord says: For dust you are, and into dust you shall be returned again. (Gen 3:19). But the spirit, that is to say, the reasonable soul, does not die with the body. It is not resolved into dust, because it is not taken out of the dust; nor is it scattered into the air, because it does not consist of air; but it returns alive from death, to God. And therefore it returns to God, because God gave the soul, and in a singular way, made man in His own likeness and image, breathing into his face the spirit of life — of life I say; that is, of living power, not the spirit of death. Therefore, the soul cannot perish, because it receives immortality from God who, since he is life, is able to preserve that breath of life which he has made.

The Lord Jesus, the true and very Son of God, the life and resurrection of the faithful, says plainly in the gospel: Do not fear those who kill the body, but are not able to kill the soul; rather, fear Him who is able to destroy both body and soul in hell (Matt. 10:28).

If the soul is not killed when the body is slain by tyrants, then it remains alive after the body is destroyed. And so it assuredly remains, so that, having put off the body, it would be cast into hell by the most just God, to burn there everlastingly for its unfaithfulness. For in the same gospel, the Lord says again, Whoever would save his life shall lose it. Again, whoever would lose his life for my sake, shall find it (Matt. 16:25). For not only is it the one who bridles himself from the pleasures of the world, and lives most temperately, that loses his life or soul; but also the one who offers himself into the bloody hands of tyrants to be slain for the confession of his Christian faith. But then he finds his life or soul which he lost. Therefore, the souls of men, even after the death of the body, remain alive and immortal.

In the gospel of St. John, the Lord says, Truly, truly, I say to you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into judgment; but has escaped from death unto life (John 5:24). You have in these words of the Lord, the death of the body. But immediately afterward he witnesses that we escape unto life. Therefore, men’s souls remain alive after death. For he says nothing of the raising again or of the salvation of the body, but of the life of the soul after death. In the same gospel, the Lord says again: Truly, truly, I say to you, If a man keeps my word, he shall never see death (John 8:51). But it is evident that all men are ordained once to die (Heb. 9:27), namely, with bodily death. Therefore, the soul lives after the death of the body. For it must be that a faithful man will never see or feel death, unless he told a lie, affirming what he said with an oath. For in every other place, he adds an oath, saying, Truly, I say to you, so that we should not doubt the immortality of souls. There are very many testimonies, and those of Christ the Son of God in the same gospel, are most evident — as in the sixth and eleventh chapters. To these we will join one or two out of the writings of the blessed apostles of Christ.

St. Peter, speaking of the souls of the fathers which were dead a great while ago, says that, the gospel was preached also to the dead, that they should be judged like other men in the flesh, but should live before God in the spirit (1 Pet. 4:6). Spirits are souls of the blessed fathers whose bodies, buried a great while ago, wait for the universal sentence of that general and last judgment — that is, their flesh may be raised up again and judged with other men in the last day; but meanwhile, their souls live with God. Thus men’s souls are alive, even though their bodies were rotten a great while ago.

In his epistle to Timothy, St. Paul says that life and immortality are made manifest and brought by Christ (2 Tim. 1:1, 10). Everywhere, Paul so plainly avouches the immortality of souls, that one must be blind not to see it.

St. John, the apostle and evangelist, saw under the altar in heaven (that is, under the protection of Christ who is the sacrifice and propitiation for the sins of the world) living souls lying there and crying: “How long will you wait, Lord, to revenge our blood?” (Rev. 6:9-10). He saw them clothed with white garments, and enjoying everlasting rest. But these souls were the souls of the martyrs of Christ, whose bodies died, having been murdered on the earth under tyrants and persecutors of the Christian faith. Therefore, the souls of men are immortal.

Therefore, — yes, and undoubted — those words are most true which are written in the book of Wisdom, uttered in this way:

The souls of the righteous are in the hand of God, and no torment shall touch them there. In the sight of the unwise they appeared to die, and their end is taken as a misery, and their departing from us considered utter destruction; but they are at rest. For though they suffer pain before men, yet their hope of immortality is full. They are punished but in few things; nevertheless, they shall be well-rewarded in many things. For God approves them, and finds them fit for himself. He tries them as gold in the furnace, and receives them as a burnt-offering; and when the time comes, they will be looked at. They will shine and run through, like sparkles among the stubble. They will judge the nations, and have dominion over the people, and their Lord shall reign forever. —Wis. 3:1-8

Thus most truly, according to the canonical scripture, the ecclesiastical definitions pronounce this, cap. 16: “We believe that man alone has a substantial soul which, having put off the body, lives and keeps his senses and disposition living. It does not die with the body, as Aratus affirms; nor die a short while later, as Zenon says, because it lives substantially. But the souls of beasts and other mortal creatures are not substantial, but are born with their flesh through the life of their flesh, and with the death of their flesh, they are at an end and die.” (August, de Eccles. Dogm. 16. Opp. Tom. iii. fol. 42. col. 4. Par. 1532. – drawn from Eccles. 3:21).

Immortality of the Soul Proven from Natural Law

Furthermore, that truth touching the immortality of souls, by the law of nature as it were, is written and imprinted in the minds of all men. Thus it is no marvel that all the wise men among the Gentiles could never abide that the soul should be called mortal. For the consent of all (especially the chief ones), which is thought to be the voice of nature, declares that souls are immortal. And M. Tully also affirms it, saying: “As by nature we think there are gods, and by reason we know what they are, so we hold the opinion with the consent of all nations, that souls still continue.” All the ancient writers, therefore, and all that followed them, have said that souls are everlasting or immortal — such as Trismegistus, Museus, Orpheus, Homerus, Pindarus, and Pherecydes the Syrian, the master of Pythagoras, and his scholar Socrates. Plato himself, who sailed into Italy to learn the opinions of Pythagoras, was not only of the same opinion as Pythagoras, touching the immortality of souls, but also brought reasons to confirm it. These reasons, as Tully witnesses, are so many that, someone who reads his book could seemingly not desire anything further. Seneca so plainly affirms and proves the immortality of souls, that nothing can be more plain.

And Epictetus, a famous philosopher, who lived in the time of Seneca, has done no less. If there are still any light-headed men to whom the immortality of the soul seems doubtful, or who utterly deny it, these truly are unworthy to be called men; for they are plagues of the commonwealth, and very beasts, worthy to be hissed and driven out of the company of men. For he lacks a bridle to restrain himself, and has cast away all honesty and shame. Whoever believes the soul of man is mortal, is in all points prepared to commit any mischief.

I showed that souls being separated by death from their bodies, do not die, but remain alive. It now remains that I teach you where souls lead their life and are resident, when they are destitute of their dwelling-place, their bodies.

Abode of Dissevered Souls

While they were coupled to their bodies, they used them as their dwelling-houses; so that, although they are said not to be limited in place, yet they do not wander outside of their bodies, but are shut up in in them as in prisons, until they are dissolved and set at liberty. Therefore, being dissevered from their bodies, those same souls retain their sound senses, their nature or disposition, and their whole substance in a living manner. Even though they are said, even then, not to be limited in place, yet are they not let loose and run astray, having their abiding in no place. Rather, being compact and set fast in their own essence or being, they are in some place again, yet not having new bodies (for the souls are free of them till the judgment-day, when they will be joined again to their bodies). Even so, certain abiding-places are prepared for them by God, in which they may live. Although others very subtly and wittily reason how spirits are contained or not contained in place, I simply affirm with the scripture, that souls separated from bodies are taken up either into heaven itself, or else they are drowned in the depths of hell; and their being and abiding there is such that, when they are there, they are not elsewhere. For the Lord most plainly and pithily says in the gospel, that the soul of beggarly Lazarus was carried into Abraham’s bosom, and the soul of the rich glutton was cast down into hell (Luk. 16:23).

But what is more, it immediately follows in the history: Between us and you [for the blessed and cursed souls talk together] there is a great gulf steadfastly set; so that those who would go from here to you cannot, neither can those who would come from there to us (Luk. 16:26). And Paul also desires to be dissolved, and to be with Christ (Phil. 1:23). We are dissolved by death. For when the soul departs, the body is dissolved and dies; the soul flies to Christ. But the scripture shows us that Christ is in heaven at the right hand of the Father. Now where heaven is, none can tell; and we have largely treated that matter elsewhere.

In the gospel of St. John, the Lord himself calls the conversation of souls, which is prepared for them when they are separated from their bodies, both a place and mansion, a habitation or dwelling, adding these words about it: I will receive you [even] to myself, that where I am, there you may be also (John 14:3). And thus St. John saw souls in heaven, abiding and taking their rest under the altar or protection of Christ (Rev. 6:9-10). For he had gathered them to himself there, when they departed from their bodies. To this belongs that notable place of the apostle Paul, marvellously fit for this purpose, written in 2nd Corinthians in these words: We know that if our earthly house of this tabernacle were destroyed, we have a building of God, even a habitation not made with hands, but eternal in heaven, etc. (2 Cor. 5:1) Look, while our souls were joined to our bodies, they inhabited and dwelt in them as in their houses. But after our corruptible house is destroyed, God has built another better and longer-lasting one, I mean heaven itself, into which he lovingly receives our souls departing out of our bodies. For that type of body which we now have, he calls the house of this tent or tabernacle. For just as tents are made of temporary light stuff, and pitched without any strong foundation, and pulled down after a while, or fall of their own accord — so too, a mortal body is given to men as a ruinous cottage, which they inhabit a few days, and immediately pack away again. St. Peter used a similar allegory. Against this tent, Paul opposes a building of everlasting continuance — I mean heaven itself.

For when he said we have “a building of God,” he adds by interpretation, (even) a habitation not made with hands; and yet more plainly, eternal in heaven. Nor does what later follows hinder this, or import another meaning: for therefore we sigh, desiring [speaking of our clothing] to be further clothed with our house which is from heaven. For from heaven signifies the same as saying heavenly. Therefore, the house of the soul is heavenly or heaven itself, a place, I say, appointed for blessed spirits. For truly, the faithful soul shall dwell in heaven even to that day, judgment, in which the Lord shall judge the world with His general judgment. Then at length the soul will return to the body raised up again, so that after judgment the whole man, both soul and body, may live forever with God. For thus witnesses the apostle St. Paul: The Lord himself will descend from heaven with a shout, and with the voice of the archangel, and with the trumpet of God, and the dead in Christ shall rise first. Then we who live, who remain, shall be caught up together with them in the clouds to meet the Lord in the air; and so we will ever be with the Lord (1 Thess. 4:15-17), namely, in the heavens which are above us, where the clouds are seen. Therefore, omitting vain speculations and curious disputations, let us believe that there is a house prepared by the Lord in Heaven for souls being separated from their bodies, into which the faithful may be received; and again, that there is everlasting fire prepared, into which all the souls of all infidels or unbelievers may be cast.

Translation of Dissevered Souls to their Abode

We have taught that heaven is the seat or habitation prepared by God to receive souls being separated from their bodies. It remains to show in what manner, and at what time, they should be translated there after death. Touching the manner of it, I can say nothing but that it is fully known to God; and what is shadowed in the scriptures, seems sufficient for us: namely, it is brought to pass by angels carrying up our souls with a most swift flight or moving. For the Lord says in the gospel, that the soul of Lazarus was carried by angels into Abraham’s bosom: we spoke of this before when we preached about God’s angels.

But I do not intend to search out what manner of moving this is, whether it is natural or supernatural. I believe that what God promises, he performs and accomplishes; and promising he says, He has passed from death to life (John 5:24). Again, he said to the thief, Today you shall be with me in paradise (Luk. 23:43), comprehending that his passage was as in a moment. We also necessarily add to this, that it must be attributed to the merits of Christ that we are taken up into heaven; for he is the Door and the Way.

Soul Sleep Refuted

But at what time souls should be carried up into heaven, or cast down into hell, seems to be a question at present that is not only profitable, but by all means necessary to be discussed; for in our age there are persons disposed to evil, who have corrupted the pure simplicity of this matter. For you will find some who say that the souls departing from their bodies do not afterward go the right and ready way to heaven; rather, as if taken with a slumbering lethargy, they sleep until the last day of judgment. You will find others contending that souls cannot come into heaven unless they are perfectly purified with cleansing fire, which they call purgatory; as though they were intercepted by pirates and robbers in the midst of their journey, and cast into torments, until either they themselves make satisfaction, or others have paid for them the debt which they borrowed elsewhere. But both of these things I deny, and utterly deny: and I affirm that souls do not sleep, nor are they purged by any torments after the death of their body; but are waking and alive, and are immediately after the death of the body, and even in a moment, either carried into heaven, being freed from all kinds of torments, or else cast down into hell.

These sleepy-heads have nothing to allege for their lethargy or imagination about the sleep of the soul; but the scripture, describing the death of the saints, often mentions sleeping and laying to sleep; such as, “he fell asleep, and was gathered to (or laid by) his fathers.”

And Paul says, speaking of those who die, I would not have you ignorant concerning those who are asleep (1 Thess. 4:13). But even as souls never slept, nor could sleep, when they were joined to these frail bodies, being delivered from the burden of the body, they are much less to be thought to sleep. Sleep is therefore to be referred to the body. For whoever dies in true faith, sleeps in the Lord. And just as those who sleep, once their limbs are refreshed, immediately awake, rise, and labour; even so, the body is not altogether extinguished by death, that it should not live anymore, but now truly it is received into rest, and at the day of judgment it rises again and lives. And for this reason, holy men are said in the scriptures to sleep, not to die, so that thereby the mystery of the resurrection of our flesh may be signified. These gross-headed men do not understand this. And thus they attribute to the soul what is proper to the body. Other arguments which they bring to confirm their madness, are unworthy to be repeated. For either they violently twist the scripture from the natural sense of it; or else by their corrupt reasoning, they gather falsehood out of those things that are false.

Purgatory Refuted

But they err and are no less deceived than these sleeping doctors, who think that souls departing from their bodies do not later go the right and ready way into heaven. Instead, they say, souls are caught in the midst of their journey, and carried into that purgatory fire, in which they may be purged from the filthy spots of sins which they got in the flesh; and after they are purged, they are carried by angels into the presence of the most holy God. Look, either the souls are purged by that purgatory fire from the filth of their sins, or else they are washed and cleansed through the pain and grief of torments which they suffer there. If sins are purged by virtue of that fire, then it follows that sinners are not sanctified by the only blood of the Son of God. But by what scriptures have they proved to us that this power of purging is given to the fire? Has God altered his mind and purpose, and put this fire in place of Christ to work our sanctification? For shame! But if sins are forgiven for our sufferings and for torments’ sake, then it follows that we are not purged by the cross and passion of Christ alone. Let them teach us out of the scripture, that such worthiness is attributed by God to our sufferings.

But rather, only by the blood and passion of Christ, all those are sanctified who are sanctified, whoever they may be. Therefore, purgatory is a wicked device of the devil, which darkens, yes, and makes void, the cross and merits of Christ. For what other thing do they account purgatory but a satisfaction for sins made by the souls that are separated from their bodies? In the gospel of John, there is a question asked by the disciples of John the Baptist, touching the purifying of souls; and John the Baptist declares that the faithful are purified through Christ by faith; this thing he is also believed to have testified by the holy baptism. Moreover, the most excellent apostles expressly witness that all the faithful are cleansed only by the blood of Christ, and only by his passion and most sufficient merits. For Peter, who says in the Acts, Nor is there salvation in any other: for among men there is given no other name under heaven by which we must be saved (Acts 4:12). He has written in his first canonical epistle: You know that you were not redeemed with corruptible things, as with silver and gold, but with the precious blood of the immaculate Lamb (1 Pet. 1:18). John the apostle also says: The blood of Christ Jesus, the Son of God, cleanses us from all sin (1 John 1:7). And again he says: Christ loved us, and washed us from our sins by his own blood (Rev. 1:5). And Paul, both to the Ephesians (Eph. 5:26), and to Titus (Tit. 2:14), shows that we are purified only by the blood of the Son of God. To the Hebrews he says: By himself has he purged our sins, and sits on the right hand of God in the highest places (Heb. 1:3). It was not without meaning that he said, By himself, that he might thereby exclude all other means. For elsewhere he says this: If righteousness comes by the law, then Christ died in vain (Gal. 2:21). And we also reason in the same way: If we are cleansed by purgatory fire, then in vain Christ shed his blood to purge us; for what need did he have to suffer most grievous punishment, if we could have been cleansed by purgatory fire? Moreover, the whole scripture teaches us that Christ is our only satisfaction and propitiation. We have shown this at large in other places. And therefore, souls make no satisfaction in purgatory, unless we would confess that men have no need of Christ.

These men further pretend that the power to purge is given to the fire of purgatory by grace, or by the blood and merits of Christ, and that this fire does not purge by its own virtue, but by the power of the Son of God. But they have also forged this most wickedly. For the scripture in every place (as we just now said) sends us back to the Son of God and the price of his blood and cleansing, by which it teaches that we are made partakers, while we live in this world, by faith and the Holy Ghost. But it does not say a word about purgatory in any place; nor does it say in any place that we are purged in another world by the grace of God. Therefore, they steal the glory which is proper to the Son of God, and give it to a fire, which is altogether forged and blasphemous. Furthermore, they appoint another time of grace outside of this world, which is altogether foreign to the scriptures. For our Lord cries in the gospel: I must work the works of him that sent me, while it is day; the night comes, when no man can work (John 9:4). And St. Paul says: Let us do good, that is to say, let us be bountiful and liberal towards the poor, while we have time (Gal. 6:10). He seems to have taken this saying out of Solomon’s book about the Preacher, saying: When the clouds are full, they pour rain upon the earth: and when the tree falls, whether it is toward the south or north, in whatever place it falls, there it remains (Eccles. 11:3). He uses two allegories or dark statements, by which he teaches the rich to be liberal. The first is taken from clouds. The clouds gather vapours from the earth, which being thickened, are immediately poured upon the earth to water it, as if squeezed out of a sponge. Let rich men do the same, distributing again among men those riches which they have gotten among men. The second is taken from trees, which being felled, lie in the same places in which they fall. The wise man therefore warns us to do what we ought to do, in due season. For once we have departed from here, there is no place of repentance. And in the gospel, a tree is often put for a man; also, the right hand is put for heaven or the place of blessedness, just as the left hand is put for Hell or the place of damnation. Therefore, this is his meaning: When you are dead, you will forever remain either in damnation or blessedness.

Men’s testimonies agree with the heavenly ones. For St. Cyprian says against Demetrianus:

“When we have departed from here, there is then no place of repentance; satisfaction is of no value. Here life is either lost or gotten. Here provision is made for eternal salvation, by serving God and by the fruit of faith.”

They object again, that when souls depart from the body, they are indeed purged by the blood of the Son of God, but not fully; for some filth remains to be washed away in purgatory. For they depart out of this world not having a full and perfect faith; and therefore, they are not altogether good. And again, since they have some faith, they are not altogether evil. And yet, because they are not perfectly good, they cannot enter into heaven. Again, since they are not altogether evil, they cannot be damned. And therefore a middle place remains in which they may be fully tried. And at length, being purified, they may be presented into the sight of God. In their manner, these men pretend what they wish. But we have shown by the holy scriptures, that the souls of the faithful are purged by the only blood of the Son of God through faith, and not by purgatory. Now I will also show in what follows, that the sins of all men are fully purified, that is to say, most absolutely, by the only sacrifice of Christ. And further, that by the grace of God in the blood of Christ, whatever infirmity and remnants of sin are left behind in the souls of the faithful departing from the body — these are forgiven at the very instant of death. For the Lord says in the gospel, He that is washed, does not need to wash anything but his feet, but he is completely clean (John 13:10). Behold he says, He is completely clean; that is, he is washed by the grace of Christ, so that the foulness of the feet, that is to say, the infirmity and imperfection which remains after regeneration, cannot bring him again into the number of those who are unclean. For the Lord says again in the gospel, And for their sakes I sanctify myself, that they also might be sanctified through the truth (John 17:19). The Lord gave himself up to be a sacrifice for our sins, to the end that we might be sanctified — that is, truly purged from our sins, fully and most perfectly.

For Paul says, “For with one offering he has made perfect forever those who are sanctified (Heb. 10:14). I ask you to mark the apostle’s words: “Christ with one oblation” (look, he says, with one) “has perfectly sanctified all who are sanctified,” and are made heirs of eternal life. From this we gather that, if souls are purified by the one sacrifice of Christ, once offered for us all, and are indeed perfectly purified, so that there is nothing lacking as to their purifying — then what, I ask you, does purgatory find to purify? Therefore, it is a shameless forgery and horrible blasphemy against the merit of the purifying of Jesus Christ the Son of God. If anything seems diminished or lacking for the soul now departing, Christ by his grace performs and makes it up while that soul is yet in the world. It is a wicked saying and unworthy to be heard among Christian people, that by our sufferings in purgatory, something is fulfilled which was not as yet fully satisfied with the blood and passion of Christ — as if our sufferings were better and more effectual than the passion of the Son of God.

These men object to us the weakness of faith in those who die. And on the other side, we object to them the mercy of God, fully pardoning His faithful people. The father of the lunatic mentioned in the gospel, requiring help from the Lord, hears this: If you can believe (namely, that I am able to heal your son), all things are possible to him that believes. And even though he felt his faith was not altogether perfect, but there remained much weakness in it, yet the help of God was not hindered by its weakness, because he humbly submitted himself to the mercy of the Lord, beseeching and saying, Lord, I believe, help my unbelief; the Lord then consoled him, and without delay healed his son (Mark 9:20-27). So there is no doubt possible, that the most merciful Lord will somehow fail his faithful people to whom he promised most full forgiveness, who acknowledge their weakness in the hour of death, and therefore call for the mercy of God. Rather, at the instant the soul departs, God immediately and perfectly sanctifies it with his Spirit for Christ’s sake, and beautifies it with all kinds of graces — so that being truly purged from all the filth of sins, it may flee upward, and deserve to appear in the presence of God. And this should be beaten into the heads of those who are dying. For there remain most large promises of God; and there are examples to be found of many holy men dying and calling upon God. Furthermore, it is certain by those things which we have already alleged, that the death of Christ has made full satisfaction for sins; so that now there remains nothing further to be cleansed with the fire of purgatory. Souls, after the death of the body, flee the right and ready way into heaven, taking nothing away with them which needs purging. Therefore, that fire of purgatory is indeed nothing else than a traffic or merchandise of most covetous men, by which they craftily and cunningly purge the purses, not the souls, of both rich and poor.

Prayers for the Dead Refuted

These men later undergird their purgatory building, which is a falling down, with two posts. The first is this: Those of old (they say) prayed for the salvation of souls separated from the body; therefore, there is a purgatory. For since they have no need of prayers in heaven; and prayers do no good in hell, since there is no redemption in hell, truly there is a middle place left in which souls are kept, for whom the prayers of the living do good; and that place is purgatory. Thus they reason, imagining all these things from their own heads, without the authority of the scriptures. But this is what they have to say: that those of old prayed for the dead. I know what Augustine wrote, that famous doctor of the church; and what Chrysostom wrote, that golden-mouthed man; and what other ancient and notable men have left written touching this matter. But I ask the question, Whether what they did was well done? For not all things which the holy fathers said and did are absolutely to be allowed or followed (for they often allowed some things of man’s invention). Those things which are set down by them, against the decrees of the scripture, are not to be allowed and followed (they themselves unfeignedly confess this). But only those things are to be followed which are uttered and confirmed by the authority of holy scriptures, which largely and plainly contain whatever is necessary to be known in the doctrine of godliness.

But you can find nothing in them about prayer for the dead. For what some allege out of the second book of Maccabees proves nothing; for that book is not canonical: which it behoved them to have learned long since, even from Jerome.

They add that prayer for the dead is an unwritten tradition of the apostles. I hear them; but I know well enough that the unwritten traditions of the apostles are not contrary to their written doctrines. I know well enough that the written doctrines of the apostles nowhere command prayers for the dead, and in no place allow them. When Paul the apostle exhorted the Thessalonians to moderation in lamenting for the dead, that was then a very fit and most convenient time to give a commandment concerning offering prayers for the souls of the dead — if he had thought them at all profitable and necessary. And yet, notwithstanding, he makes no manner mention of them. Rather, he simply teaches what they should believe about the souls of the faithful who were separated from their bodies: namely, that they live in everlasting blessedness with Christ, waiting and looking for the resurrection of their bodies. But who cannot see that this certainty and plainness of the apostle’s doctrine is entangled and perilously shaken with this feigned apostolic tradition? For if we believe in Christ, then let us believe his words and promises. He himself said that he is the resurrection and life of the faithful, and that the souls of the believing, immediately upon the death of the body, escape and pass into life. If we believe these most true words of the Lord, then why do we, still caring for the salvation of the souls of the dead, pray and make supplication for them, as though they had not yet obtained salvation?

By such prayers, truly, we give manifest proof that we doubt our faith concerning the salvation of our souls, and do not hope in what we profess with our tongue, and which also the words of Christ and the apostles command us to hope in. The steadfast faith and assured hope of those who believe and stay themselves upon the promises of Christ forbid us here to take and wear black mourning-garments in offerings for the dead, whose souls we believe to have already put on white garments. They forbid us to give an occasion either to unbelievers, or to weaklings in the faith, of worthily reprehending us because we mourn and lament for those whom we say live with God — as if they were cast into hell-fire, and we busily set ourselves to work making humble prayers to God to deliver these miserable souls out of their torments. That is to say, the faith which we profess with tongue and voice, we condemn by the testimony of our heart and mind, yes, and by our outward works. If we go on after this sort, truly we are double-dealers in our hope and in our faith. The things which we say seem to be dissembled, false, and feigned. For it avails nothing if we vaunt virtue in words, and destroy the truth with deeds. Therefore, let those who would, receive this tradition of the apostles (as they call it), touching offering prayers for the departed faithful. As for me, I mean to receive nothing repugnant to true faith, nor that which disagrees with the apostles’ doctrine. Nor do I persuade any man to receive such vanity.

I also cannot help but tell you that what they call the tradition of the apostles, St. Augustine calls the tradition of the fathers received by the church. For in his sermon, de verbis Apostoli, 32, he says, “This which the fathers delivered, the whole church observes; namely, that prayers should be made for those in the communion of the body and blood of Christ, when they are recited in their own place at the very sacrifice; and it is said to be offered for them also.” And again, de Cura pro Mortuis gerenda, cap. 4, Augustine says: “Supplications or prayers for the souls of the dead are not to be neglected, which the church has received to be made for all who are departed in the Christian brotherhood — not repeating them by name, but in a general remembrance of them altogether.” In some places, he stretches the traditions of the apostles very far. Yet, by these words this more expressly seems to be his meaning: that this rite or order of praying for the dead was delivered to the church by the fathers, and doubtless was received by the church many years after the apostles’ time. The same Augustine defends in more places than one, that receiving the eucharist, or the sacrament of the Lord’s Supper, is as necessary to attain salvation for newborn infants from their mother’s womb, as the sacrament of baptism. The chief and notable places in which he handles that matter, are in his first book against Julianus Pelagianus, etc., and in his first book de Peccatorum Meritis et Remissione, against the Pelagians. Nor does he urge that opinion with less earnestness than the tradition, because that was received and very usual in the church in that age. But who today receives that ceremony as apostolic? Who does not see that those good fathers, otherwise most faithful pastors, allowed some invention of man in that thing? The written doctrine of St. Paul deserves to be more esteemed today, than that ancient tradition of the church. Paul writes: Let every man examine himself, and so let him eat of this bread and drink of this cup (1 Cor 11:28). By this, all men understand that the eucharist, or sacrament of the Lord’s Supper, is to be received by those who are of mature age, and not for infants. For that reason, it was lawful for our elders to forsake that tradition and to draw nearer to the scripture. Therefore, in this matter let them give us leave also, to depart from the uncertain tradition of the fathers, and to cling to the most assured faith and doctrine of the apostles.

But Erius (they say) was condemned for this reason: he believed prayers were unprofitable for the dead. I know indeed that Erius was condemned; nor do I take it upon myself to defend him, whom Phylastrius, Epiphanius, and Augustine mention was an Arian, and a man polluted with other foul errors. But touching prayers for the dead, whether they are profitable or unprofitable, there is no doubt that those who believe what is delivered and set down in the Apostles’ Creed, are catholics and not heretics,. For according to the tradition of this creed, we believe the forgiveness of sins, the resurrection of this flesh, and life everlasting. Those who believe these things undoubtedly obtain whatever they believe. For the Lord said to the Centurion: Go your way, and as you have believed, so let it be done to you (Matt. 8:13). Therefore, whoever believes forgiveness of sins and life everlasting has obtained forgiveness of sins, and surely he will live in everlasting life. If what is delivered to us in the Apostles’ creed is true, and it cannot be false, then what place, I ask you, should prayers have for the dead? For the dead have their sins forgiven them: therefore all hindrances and delays to life are taken away, and so they live with God. But those who have not believed, have still retained and kept their sins, and being cast down into the bottomless lake, they stick fast in the mire of hell.

Since these things are so certain, truly there is no use praying for the dead — neither before God, nor among the faithful. To this are annexed many examples of the saints in both Testaments, which are to be preferred above the traditions and condemnations of men. I ask you, which of the holy fathers ever prayed for their dead? Did Adam pray for Abel? Did the sons pray for their father Adam? What prayers did Abraham offer to God for the soul of his father Terah, or for his most dear wife Sarah? What prayers did Esau and Jacob pour out for their father Isaac when he died? Or the twelve sons of Israel for Jacob? Or Solomon for David?

In the new Testament, John the Baptist is beheaded by Herod, Stephen is stoned by the Jews, James’ head is cut off at the shoulders at the command of Agrippa; their disciples bury their bodies, and do all those things that religiously belong to their burials. But in so many funerals, no mention is made of prayer for the souls of the dead; for they believed that after death, they were immediately carried into everlasting life. Who then, after so many notable examples, and after such a clear profession of the catholic and sincere faith, can tie us to the necessity of praying for the souls of the dead? Who can then say that we are heretics, who fulfil in work what we profess by faith or confess by the mouth? Indeed, we do nothing except what the most excellent worshippers of God of both Testaments have done before us.

Proof of Purgatory from Appearing of Spirits Refuted

The second post by which they prop up their purgatory, lest it fall, is the appearance of spirits¹. For Rabanus² – born in Mainz; an archbishop, Benedictine abbot, theologian, and scholar who was esteemed as a “Teacher of Germany” for his work in the German language.), a bishop, shows from the testimonies of pope Gregory and reverend Bede, that the souls of dead men have very often appeared, and said that oblations and prayers profit them very much.³ But I wonder that men of learning would ground their work upon such rotten and ruinous foundations; for in the law, the Lord forbids us to ask the truth of the spirits or souls of the dead. In the Prophets, we are sent from such oracles, to the law and to the testimony (Isa. 8:20). In Luke, the rich glutton cries in torments, and says: I beg you, father Abraham, send Lazarus to my father’s house, for I have five brethren, that he may witness to them, lest they also come into this place of torment. But he hears: They have Moses and the prophets; let them hear them. And when the rich glutton answered, No, father Abraham; but if one comes to them from the dead, they will believe and repent; he hears again, If they will not hear Moses and the prophets, neither will they believe if one rises from death (Luk. 16:27-31).

Therefore, it is most certain and confirmed by the authority of the gospel, that blessed souls are not sent to us by God to teach us anything. Who, I pray you, would give ear to wicked and condemned souls? The gospel of Christ sends us all to the canonical scripture. From this it follows that the testimonies which are fetched from oracles, or from appearances of the spirits of the dead, are of no weight, but are most deceivable and full of lying.

Man’s testimonies are agreeable with God’s, which also teach us that souls being separated from their bodies cannot wander or stray in these regions. The words are too long to repeat, which Tertullian learnedly disputes about this matter, almost at the end of his book De Anima; yet they are all levelled at this mark: to show that souls separated from their bodies, and appointed to their places, do not return again into this world. To the objection of some who boast of artful magic, and also that by the power of God, many have returned from the dead into this life, Tertullian answers: “But even if the power of God had called some souls back again into their bodies to give us instruction about His might and right, that would not be communicated with the credit and boldness of magicians, and the deceitfulness of dreams, and the licentiousness of poets. But rather, in the examples of the resurrection, when God’s power — either by prophets, or by Christ, or by apostles — brings souls into bodies, it is manifestly declared by sound, evident, and full truth, that it is the shape of a true body, so that you might judge all appearings of dead men without bodies, to be delusions,”.⁴

Therefore Chrysostom demands, in his twenty-ninth Homily on Matthew, “What then shall we answer to the question, Am I such a soul?” He answers, “It is not the soul of that dead body which speaks these things, but the devil, who devises these things to deceive those who hear him.” And shortly he says: “That is why these are to be accounted the words of old wives and of dotards, and children’s stories and fantasies.” And again: “A soul separated from the body cannot wander in these regions. For the souls of the righteous are in the hands of God, and the souls of infants likewise: for they have not sinned. And the souls of the wicked after this life are later carried away. This is made apparent by Lazarus and the rich glutton. But in another place, the Lord also says: This night they shall require your soul again from you. (Luk. 12:20) Therefore the soul, when it departs from the body, cannot wander here with us: and that is not without cause. For if those who go on a journey, chancing into unknown countries, do not know where they are likely to go, unless they have a guide — then how much more shall the soul be ignorant where it should go after it has left the body and enters altogether into a new life and a strange way, unless it has a guide! Out of many places of the scripture it may be proved that the souls of just and righteous men do not go astray after death. For Stephen says, Lord Jesus, receive my spirit (Acts 7:59). And Paul desired to be loosed and to be with Christ (Phil. 1:23). The scripture also says of the patriarch, He died in a quiet [or good] age, and was gathered to [or laid by] his fathers (Gen 25.8). And that the souls of the wicked cannot delay or have their abiding here, give ear to what the rich glutton says, and consider what he craves and does not obtain. For if the souls of men might be resident here, he would have come himself, as he desired, and would have certified to his brethren about the torments of hell. Out of this place of scripture, this also plainly appears: that after leaving the body, souls are carried into some certain appointed place, from where they cannot return of their own accord when they want to return, but they wait and look for that terrible day of judgment.”⁵ This much up to here out of Chrysostom.

Against these things they oppose the appearing of Samuel (1 Sam. 28:5-19), fetched from the holy scriptures. By this they set about to prove that souls return again after death, to instruct men touching the things which they demand. We answer in a few words that this disguised masker, which seemed to be Samuel, was called Samuel by a trope or figure, but indeed he was not Samuel. For of a certainty it was a spirit, a juggling and a delusion of Satan. For sorcery is strictly forbidden in the law of the Lord. Therefore, blessed spirits do not obey forbidden ways and unlawful practices. When they were still joined with their fleshly bodies, they by all means abhorred and resisted them in their assaults. As for damned spirits, they exercise themselves in this. But who would believe their oracles? Samuel (they say) foretold what happened the day after. And what about that? That was no hard matter for the devil, since the true and living Samuel foretold many things a little while before they happened. But this crafty fox might foreknow the judgment of God which was to come, even by present things, and by the fear and quaking of the hosts. In his book, De Anima, Tertullian says: “God forbid that we should believe that the soul of any saint, much less the soul of a prophet, can be fetched up by the devil. For we have learned that Satan is transformed into an angel of light, and more than that, into a man of light — yes, that he would pretend that he is God, and show wonderful signs to overthrow even the elect, if it were possible,” etc.⁶

St. Augustine is of the same judgment concerning that appearing.⁷

I trust it is abundantly declared by these testimonies, 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. Therefore they are neither sent by God, nor can they come to men to instruct and warn them either of things present or of things to come. From this it follows that the appearing of souls, that revelations and oracles, are mere delusions of Satan, ordained contrary to the sincerity and pureness of true religion. And because those who want to prove to us that there is a purgatory, use the defence and safeguard of these vanities; it is undoubtedly true that they prove a falsehood by deceit, and they prove an uncertain thing by something much more uncertain. Furthermore, it remains undoubtedly true that purgatory — in which souls that have put off their bodies are purged unto everlasting life — cannot be shown out of the scriptures.

And because we have removed and set aside the obstacles which were thrown in the way to hinder our most speedy journey, we return to our purpose. We intended to declare that the souls of the faithful, separated from the body by death, immediately after the death of the body, pass the right and ready way into heaven; and so they are most certainly and suddenly saved. Likewise, we understand that the souls of the unfaithful are thrown down the right and ready way into hell; and that after the death of the body, they perish with most certain and sudden damnation.

For the Lord expressly says in the gospel: He that believes in the Son of God is not condemned (or judged); but he that does not believe is condemned [or judged] already, because he has not believed in the name of the only begotten Son of God (John 3:18). Again: He that believes in the Son of God has eternal life; but he that believes not the Son shall not see life, but the wrath of God abides on him (John 3:36). And yet again: This is the will of him that sent me, that every one who sees the Son, and believes on him, has everlasting life; and I will raise him up at the last day (John 6:40). Now the last day of man is the point of death. In that day, Christ saves us by his power, lest our soul either perish or feel any torments — that it might live and enjoy everlasting blessedness. Moreover, the last day is that last day of judgment, in which Christ will raise again and judge all flesh, glorifying the bodies of his faithful people unto life everlasting.

Again the Lord says in the gospel: Truly, truly, I say to you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into judgment (or damnation); but has escaped from death to life (John 5:24). These words alone of our Lord, are able (without any question) to set forth, declare, prove, and sufficiently confirm our opinion concerning the most certain and sudden salvation of souls. For first of all, lest any man doubt the most assured truth touching the matter which he was setting forth, immediately at the beginning, he most holily swears (Truly, truly I say) — that is to say, he confirms the truth by giving witness to it with an oath. Afterwards, he annexes the whole manner of our salvation, which consists in hearing the word of God, and in true faith which receives the truth of God’s word. For it is not enough to have heard the word of the gospel, unless we cling to it by true faith. But now, mark with what assurance Christ promises life and salvation to those who believe in him: He has life everlasting, he says. He said, “he has,” not he shall have. Therefore, he left no room either as to doubt, or as to time. Still more plainly, by expounding when and how the faithful have or obtain life, he says: He shall not come into judgment [or damnation], but has escaped from death to life (Joh 5.24).

Those come into judgment who will have their cause examined and discussed before the judge. Those come also into judgment who, by the sentence of the judge, are punished for their evil deeds. But the faithful have no cause to be tried and discussed before the judge; for their sins are fully forgiven them. It is God who justifies and forgives. Who is he that condemns? (Rom. 8:33). Therefore, they are not subject to any punishments; for Christ bore the punishment of the cross, that his faithful people might be delivered and saved harmless from all torments. But lest any man rather think there is a delay or space of time between the death of the body and the life of the world to come, he says: “But has escaped from death to life.” Look, he says, “He has escaped,” not He shall escape. By using the verb in the past tense, he signified the certainty of the time being past, and might show that the souls of those who believe are right then, after the death of the body, caught up into life everlasting. And I know well enough that the adversaries have no sound argument here to set against so manifest and invincible a truth. Indeed, with their wrangling words and their sophistry, they may wrestle with the truth; but they are never able to overthrow the truth. For the souls of the faithful, even out of the very mouth (as is commonly said, “Von mund auf zu himmel faren” [travel from earth to heaven]), all of a sudden enter into their blessed seats, and by faith enjoy everlasting felicity.

The sum of the oracle is this, “Blessed are the dead, who hereafter die in the Lord.” But whoever departs out of this life in the faith of Jesus Christ, dies in the Lord; for the apostle uses this kind of speech in 1 Cor. 15 and 1 Thess. 4. Furthermore, those who depart out of this life in the faith of Jesus Christ, are simply and truly pronounced blessed — namely, happy and free from all misery. Indeed, a note is added about the time when they will obtain this blessedness — namely, Hereafter (ἀπάρτι [aparti, from now, i.e. henceforth (already)]), that is to say, immediately, in an instant, then, out of hand, namely (as the Lord says in the gospel), immediately after the death of the body. There is also added another testimony by which the certainty of felicity is again expressed, and perfection is not delayed till the morrow: “Even so, says the Spirit, that they may rest from their labours.” The Spirit, I mean, the Spirit of truth, which cannot lie, says, ναί [nai], that is to say, Amen — “so it is.” Truly, the faithful are blessed indeed; and they are blessed in an instant; and they are 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, with which they are vexed in this world, or rather, exercised in their faith. From these things, the souls of the faithful, departing from their bodies, are delivered.

Therefore, they are not plagued by torments and vexations, they are not scorched in the midst of their journey; but being happy and blessed, they are immediately delivered from all anguish and trouble. And if they suffered anything while they were still living in the body, if they did any good works in faith, these “follow them.” Let no man think that those works, just because they now cease, were and are in vain; for they receive their reward in that blessed life. That is why “their works follow them.” And let us mark that he does not say, the works of others follow them, to deliver them out of purgatory; but their own works follow them. For in the gospel also, the wise virgins who had oil ready in their lamps, went in with the bridegroom to the marriage. The foolish virgins who had prepared no oil for themselves, but hoped to have it from elsewhere to serve their needs, are excluded and shut out 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 our mother’s womb, and breathed or poured into it a reasonable soul, which might, while 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 returns again to the body being raised from the dead in the last judgment, with which it may rejoice and be glad forever 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 forevermore. Amen.

1. Bellarmin. disput. do Controversiis. Controv. vi. Lib. i. cap. 7. col. 1361, 2, 1375, 1384, 1390. Magdeb. Centur. Cent. viii. cap. 13. col. 498. Vol. ii. Cent. x. cap. 14. col. 385. Cent. xii. cap. 13. col. 886. Vol. iii. Basil. 1624. ↩︎
2. Rabanus Maurus (c.780-856 ↩︎
3. Rabani Mauri de Instit. Cleric. Lib. ii. cap. 44. Tom. vi. fol. 27. col. 1. Col. Agrip. 1626. ↩︎
4. Tertull. de Anim. cap. 57. Opp. ed. Semler. Tom. iv. p. 287. Hal. Magd. 1824 ↩︎
5. Chrysostom. Hom. in Mat xxviii. (al. xxix.) foll. 336, 7. Tom. vii. Par. 1727. ↩︎
6. Tertull. de Anim. cap. 67. ed. Semler. Tom. iv. p. 286. ↩︎
7. Lib. ad Simplicianum ii. quaest. 3; and ad Dulcitii quaest. etc.; August. Opp. Tom. iv. fol. 139. col. 1. and fol. 142. coll. 3, 4. Par. 1532 ↩︎