Page:Three Books of Occult Philosophy (De Occulta Philosophia) (1651).djvu/510

 I will not relate here those things which I have seen with mine eyes, and felt with mine hands, least by the wonderfull admirablenes and strangeness of them I should by the incredulous be accounted a lyar. Neither do I think it fit to pass by what many of our age think concerning the receptacles of souls, not much differing from these which we have now spoken of: of which Tertullian in his fourth book against the heresies of Marcion saith, it is apparent to every wise man, which hath ever heard of the Elysian fields that there is some locall determination, (which is called Abrahams bosome) for the receiving of the souls of his sons, and that that region is not celestial, yet higher then hell, where the souls of the just rest, untill the consummation of things restore the resurrection of all things with fulnes of reward. Also Peter the Apostle saith to Clemens a king him of these things, thou dost constrain mee O Clemens to publish something conceming things unutterable: Yet as far as I may, I will. Christ, who from the beginning, & alwaies was, was alwaies through each generation, though secretly, present with the godly, with those especially by whom he was desired, and to whom he did most often appear. But it was not time, that the bodies then being resolved, there should be a resurrection: but this rather seemed a remuneration from God, that he that was found just, should remain longer in a body: or that the Lord should translate him (as we see clearly related in the Scripture of some certain iust men). After the like example God dealt with others, who pleased him well, and fullfilling his will were being translated to Paradise reserved for a kingdome. But of those who could not fullfill the rule of justice, but had some relique of wickedness in their flesh, the bodyes indeed are resolved, but souls are kept in good and pleasant regions, that in the resurrection of the dead, when they shall receive their bodies, being now purged by resolution, they may enjoy an eternall inheritance for those things which they have done well. Ireneus also in the end of his book which he wrot against the Heresies of the Valentinians, saith: Whereas the Lord went in the middle of the shadow of death, where the souls of the dead were, and after rose again corporeally, and after resurrection was taken up, it is manifest that the souls of his disciples (for whom he worked these things) should go to some invisible place, appoynted by God, and there tarry untill the resurrection, afterwards receiving their bodyes, and rising again perfectly, i.e. corporeally, as the Lord arose, so shall they come into the presence of God; for no disciple is above his Master; But every one shall be perfect as his Master. Therefore even as our Master did not presently fly and go away, but expected the time of his resurrection determined by the father, which is also manifested by Jonas, after three daies arising he is taken up; So also ought we to expect the time or our resurrection determined by God, foretold by the Prophets; and so rising again we shall be taken up, as many as the Lord shall account worthy of this honour; Lactantius Firmianus also agreeth to this, in that book of Divine institutions, whose title is of Divine reward; Saying, let no man think, that the souls after death are presently judged; for they are all detained in one common custody, untill the time cometh in which the great Judge shall examine deserts; then they whose righteousness shall be approved, shall receive the reward of immortality: but they whose sins and wickednes are detected, shall not rise again, but being destinated for certain punishment, shal be shut up with the wicked angels into the same darknes; of the same opinion are Austine, and Ambrose, who sayth in his Enchiridion, The time which is interposed betwixt