Chapter V: Part 5

He addeth moreouer, that =Theodosius= doth say, that the _Archadians_ doo worship this God, calling him τὸν τῆς ὔλης κύριον, meaning thereby to signifie a Lorde and Ruler, not of words, but of all manner of materiall substances: whose power is suche, that it is able to create the essence and substaunce of all bodies, whether that they be heauenly, or earthly. And albeit he referre this vnto the Sunne, yet if a man marke diligently, his mysteries haue a higher meaning, &c.

[Sidenote: Hunting of Diuels.]

Hereunto belongeth those thinges which are reported touching the chasing or hunting of diuels, and also of the daunces of dead men, which are of sundry sortes. I haue heard of some which haue auouched, that they haue séene them.

No man is able to rehearse all the shapes wherein spirits haue appeared, for the diuell, who for the most part is the worker of these things, can (as the Poets faine of =Proteus=) chaunge himselfe into all shapes and fashions.

These walking spirites sometimes stoppe the way before men as they trauell, and leade them out of their way, and put them in suche great feare, that sometimes they become grayheaded in one night. I remember I haue heard the like historie of my olde friende =Iohn Willing=, a godly and learned man, of one in the Countie of _Hannow_, who not many yeares ago, méeting with a walkyng spirite in the night season, was so much altered, that at his returning home, his owne Daughters knewe him not.

Spirites oftentimes awake men out of their sléepe, and cause many to forsake their owne houses, so that they cannot hire them out to any other. Sometimes they ouerthrow somewhat, or strike men, or cast stones at them, and hurt them either in their bodies or in their goods: yea and sometime God doth suffer them to bereaue men of their liues. It often chaunceth that those mens faces and heads do swel, which haue séene or heard spirits, or haue bene blasted with them: and some are taken mad, as we sée by experience. I remember well it hath happened, that some supposing they haue séene armed men, who were ready to take them, haue therefore assaied to slaie themselues: which thing may be by craft of the diuel. Spirites do also trouble cattell in the night time, in the pastures.

Thus much concerning the first part of this worke, wherein (I trust) I haue proued, and made it euident, that albeit there be many which vainely perswade themselues they haue séene wandring spirits, or haue beheld one instéed of an other: yet notwithstanding that there are walking spirits, and that other strange things so sometime happen.

I haue also shewed vnto whome they appeare especially, and where, when, after what sort, or in what fourmes they shewe themselues, and what things they worke and bring to passe.

Whosoeuer dare flatly deny these manifold and agréeable testimonies of the olde and new writers, he séemeth vnworthie in my iudgement, of any credit, whatsoeuer he say. For as it is a great token of lightnesse, if one by and by beleeue euery man which saith, he hath seene spirits: so on the other side, it is great impudency, if a man rashly and impudently contemne all things which are aduouched, of so many, and so credible Historiographers, and auncient Fathers, and other graue men of greate authoritie.

The seconde parte of this Booke doth shewe, that those
Spirits and other straunge sights, be not the soules of
men, but either _good or euil Angels, or else some secret
and hid operations_.

CHAP. I.

The opinion or beliefe of the Gentiles, Iewes, and Turkes, concerning the estate of Soules seperated from their bodies.

In the second part of this booke we haue to consider, what those things be which (as wee haue before shewed) are both heard and séene, in the day time and in the night, whether they be the soules of dead men or no: also what the olde writers haue iudged of them, and what the holy scriptures, do teach vs herein.

[Sidenote: Platos opinion.]

=Plato= doth think, that Heroicall and excellent soules, as being of the pure sort, do mount aloft: but that other base and viler soules, that are defiled with the pleasures & lustes of the bodie, do wander below on the ground, and the same he déemeth to be those spirits which are eftsoones séene.

[Sidenote: Tertullian.]

Also other heathen and prophane writers say, they are heereby mooued to thinke that the soules of men doo liue after death, for that it is most cleare and euident, that many spirits wander and raunge hither and thither, and are oft times heard and séene, and founde to talke with men: for they suppose that most of these are mens soules. =Tertullian= a very auncient writer, in his booke _De anima_, saith, that the wise Heathens, which did define the soule to be immortall, (for some of them, as namely the Epicures, thought that the soules died with their bodies) thought that the soules of the wise, if they departed from their bodies, hadde their abiding on high: but the rest were throwne downe into Hell.

[Sidenote: Homer.]

[Sidenote: Virgil.]

Furthermore, the Heathen thought the Soules should stray continually abroade before they founde rest, vnlesse the bodies from which they were seuered, were rightly buried in the earth. Wherefore (as we may reade in Poets) it was a gréeuous crime to caste foorth any bodie vnburied. =Hector= in =Homere=, besought =Achilles= that he woulde not cast foorth his carcasse to be deuoured of Dogs and birds, but that he would deliuer the same to be enterred by olde =Priamus= his father, and =Hecuba= his mother. =Patroclus= appeared in a vision by night after his deathe vnto =Achilles=, and requested him to bestowe vppon him all funeral solemnities. For otherwise he saide the soules of those that were buried, woulde thrust him backe, that he should not be able once to enter in at Hell gates. Which example =Tertullian= aledgeth, and therwithal cōfuteth this vaine opinion of the heathen. =Palinurus= in =Virgill=, besought =Æneas=, that he woulde cast earth on him, when he was dead, and erect vnto him an hearse, for so did they call those Monuments of the deade, in whiche albeit no man was layde, yet were they vsed in the honour of the deceassed. =Virgill= writeth, that =Deiphobus= his Ghost wandred abroade, vnto the whiche =Æneas= erected an Horse.

[Sidenote: Plato.]

For the Gentiles were of suche an opinion in those dayes, that they thought an emptie and counterfeyted buriall profitted very much. Moreouer the heathen were perswaded that the soules which dyed before their naturall time (especially of those whiche perished by violent death, whom they call βιοθανάτους, as by hanging, drowning, or beheading, &c.) did straie abroade so long time as they should haue liued, if they had not bin slain by violent death. Which opinion =Tertullian= also confuteth. =Plato= in his ninth booke _De legibus_, writeth, that the soules of those which are slain, do pursue their murtherers so farre, that they do hurt them: the which, except it be vnderstood by way of a Metaphor, is likewise to be reiected.

[Sidenote: The Iewes opinion.]

[Sidenote: _Iob_.7.]

The Catholike faith amongst the Iewes was, that the soules of the dead did not returne into this earth, but either were at rest, which was when they died in the faith of the promised =Messias=, or were cōdemned if they departed hence in their sinnes without repentance. For =Iob= in his seuenth Chapter saith: Euen as the cloude vanisheth and fadeth away, so he that goeth downe to the graue shall come vp no more, nor returne into his house, &c.

[Sidenote: _Psal._31.]

[Sidenote: _Eccle._12.]

[Sidenote: _Wisd._3.]

[Sidenote: _Psal._49.]

But if thou wilt say that =Iob= was an Ethnicke, it may be alleaged of =Dauid=, that when he was in very great danger, and death euen present before his eyes, he praied in the 31. Psalme. Into thy hands O Lord I commend my spirit. The Preacher also in his 12. Chapter saith: The spirite shall returne to God that giueth it. In the booke of Wisedome (which of olde writers is attributed to =Philo Iudeus=) the third Chapter thereof, it is written: the soules of the righteous are in the hande of God, and no torment shall touch them. And on the other side, the soules of the wicked go downe into hell. In the 49. Psalm it is written of those wealthie worldlings, which for lucres sake, depart from God and his Commaundements: They are laid as shéepe in Hell, Death shall consume them, and Hell is their habitation, &c.

[Sidenote: 2. _Samu._ 12.]

[Sidenote: _Eccle._ 38.]

If the Iewes had beléeued, that the soules after this life were tormented in Purgatorie, no doubt amongst so many diuers kinds of sacrifices, which they offered for the sinnes of the liuing, they would at least haue some one kind of sacrifice whereby to redéeme soules, or in some part to assuage and mitigate their paines. And that soules do returne after death, do offer themselues to be séene and beheld of men, and require aide of them, we finde no where in the old Testament, but rather the contrary. In the 2. of =Samuel= 12. =Dauid= speaketh this of his yoong childe, that he begat by =Bersaba=, that he could not bring him into life againe, that hee would go to him, and the childe should neuer returne vnto him againe. And Iesus the sonne of =Syrach=, in his 38. chapter saith: There is no returning from death. Of the vision which was shewed to =Samuel=, we will straightway speake in his proper place.

And that in latter ages, long after Christ came in flesh, there were some amongst the Iewes, who thought that the soules separated from their bodies, did straie and raunge abroad: it may hereby be gathered, for that certaine of the Rabbines write, that the soule of =Naboth= (which was slain, because he would not sell his Vineyard to =Achab=) was that spirit that promised his helpe to seduce =Achab=, being as it were one that coueted his death.

[Sidenote: The Turkes opinion.]

The Turkes also beléeue that the soule is immortall, and that assoone as they are loosed from the bodie, they come either into a place of rest, or of torment. But whether that they did thinke, that soules returned againe into the earth, and roue there too and fro, I could finde no plaine mention thereof in their _Alcaron_.

CHAP. II.

The Papists doctrine touching the soules of dead men, and
the appearing of them.

[Sidenote: Papists.]

[Sidenote: Iacobus de Cusa.]

The Papists in former times haue publikely both taught and written, that those spirites which men somtime sée and heare, be either good or bad angels, or els the soules of those which either liue in euerlasting blisse, or in Purgatory, or in the place of damned persons. And that diuers of them are those soules that craue aide and deliuerance of men. But that this doctrine of theirs, and the whole state therof may be the more euidently perceiued, we will more largely repeate the same out of their owne bookes. =Iacobus de Cusa=, a _Carthusian_ Friar, and Doctor of diuinitie, wrote a booke of yͤ Apparition of soules, after they were seperated fro the bodies: which worke of his, hath in it many superstitious toyes, and was Printed in a Towne belonging to the dominion of _Berna_, named _Burgdrofe_, in the yeare of our Lord, 1475.

[Sidenote: Foure places for soules.]

Popish writers commenting on the 4. booke of the Maister of Sentences, do appoint foure places to receiue soules, after they are departed from the bodies. Thrée of the which places they say are perpetuall, and one which lasteth but for a time already limitted.

[Sidenote: Heauen.]

[Sidenote: Hell.]

[Sidenote: Limbus puerorum which is a place wher the Papistes imagine the soules of yong childrē to be, which departed without Baptisme.]

[Sidenote: Purgatorie.]

The first place or receptacle is _Cælum Empireum_, the firie heauen, so termed of his passing great brightnesse and glory, which they say is the seate ordeined for yͤ blissed sort: this place by an other name in scripture is called =Paradise=. The second place is Hell vnder the earth, being the Mansion of Diuels and Infidels, departing hence in deadly sinne, without repentance. The third place they tearme _Limbus puerorum_, which is prouided as well for the children of the faithfull, as of the vnfaithfull: who (they say) shall continually abyde there without any sense of payne, being only depriued from the fruition of Gods presence. And therefore they say, that after their death, they ought not to be buried in holy buriall. The fourth place is Purgatorie, which is prepared for them that departe hence without deadly sinne, or if they committed any such sinnes, did some penance for them, but yet made not full satisfaction for them, or else went hence only stained with venial sin.

Of this place, to wit, Purgatorie, Popish writers teach maruellous things. Some of them say, that Purgatorie is also vnder the earth as Hell is. Some say that Hell and Purgatorie are both one place, albeit the paines be diuers according to the deserts of soules. Furthermore they say, that vnder the earth there are more places of punishment in which the soules of the deade may be purged. For they say, that this or that soule hath bin seene in this or that mountaine, cloud, or valley, where it hath committed the offence: and that these are particuler Purgatories, assigned vnto them for some speciall cause, before the day of Iudgement, after which time all manner of Purgatories, as well general as particuler shall cease. Some of them say, that the paine of Purgatorie is all one with the punishment of hel, and that they differ only in this, that the one hath an end, the other no ende: and that it is far more easie to endure all the paynes of this worlde, whiche all men since =Adams= time haue susteined, euen vnto the day of the last Iudgement, than to beare one dayes space the least of these two punishmentes.

Further they holde that our fire, if it be compared with the fire of Purgatorie, doth resemble only a painted fire. Séeke their Doctours in this pointe, on the fourth booke of Sentences, the 20. distinction.

[Sidenote: By whome Soules are tormented in purgatorie.]

This question also they moue, by whome the Soules in Purgatorie are tormented. Wherfore their opinions are very diuers, and disagréeable among themselues.

=Richardus de Media Villa= a _Franciscan_ Frier, writeth vpon the Maister of Sentences, and saith, he verily beléeueth that soules are caried by good Angels, into the places of torment, but yet that they themselues do not torment them, because they shall become at length fellow citizens with them. Neyther yet are they punished by Deuils (who after this life do no longer tempte men) but only by the méere iustice of God. And yet (saith he) it may so come to passe, that the Deuils be present at the doing thereof, and reioyce at their tortures. I thought good to repeate these things of Purgatorie somewhat at large, the rather for that the reader might sée, that their Doctours do disagrée in a matter of great weight, by which they haue both robbed men of their wealth, and plunged them into very great miserie.

[Sidenote: Papists feigne that soules returne to earth againe.]

Héervnto they adde, that the spirits, as well of the good, as the ill, do come and are sent vnto men liuing, from hell. And that by the common lawe of iustice, all men at the day of Iudgement shall come to their trial from hell: and that none before that time can come from thence. Farther they teache, that by Gods licence and dispensation, certaine, yea before the day of Iudgement, are permitted to come out of hell, and that not for euer, but only for a season, for the instructing and terrifying of the liuing. Héervppon they recite diuers kindes of visions, that certaine Clarkes, and Laye persons being damned, bothe men and women, haue appeared to their ghostly fathers, and others, and haue opened vnto them the causes of their damnation: all which to rehearse héere were lost laboure. And that the soules which be in euerlasting ioye, or in Purgatorie, do often appeare, it may be séene in =Gregories= Homelies and =Gregories= Dialogues, who writeth that =Peter= and =Paule=, and other Saintes, did not onely appeare vnto holie men, but did also conducte their Soules vnto Celestiall ioye. Moreouer that God doth licence soules to return from those two places, partly for the comfort and warning of the liuing, and partly to pray aide of them. And yet that those soules doo not here represent themselues to be séene of men, when, and how often soeuer they list themselues. No doubt these men shewe themselues to haue a sharpe wit and profound knowledge.

[Sidenote: VVhether we may wish to see spirits.]

These Doctors moreouer moue this question, whether we may request without offence, that the soules of such as are departed, may shewe themselues to be beheld and séene of the liuing.

To riue asunder this crabbed knotte, they bring this wedge: that if this request proceede of some good intent, without the spot of lightnesse & vanitie, that a man might vnderstand the state of some friend, neighbour, benefactour, or of his parents, or some other, therby to helpe and relieue them speedily of their torments, it is no offence at all: because dead mens soules doo of their owne accord shew them selues vnto the liuing, to receiue helpe of them, and therefore nothing can let vs to aske this thing at Gods hand. Of this opinion is =Thomas= of =Aquine=.

But as concernyng the time and place, when and where Spirites doo proffer themselues to be séene, they say, no certaine rule can be giuen: for this standeth wholly in Gods pleasure, who if he list to deliuer any, suffereth him to make his appearaunce foorthwith, euen in such places as he may be well heard in. And that spirits do not alwayes appeare vnder a visible shape, but sometimes inuisibly, in so much that sometime nothing else is heard of them but snéesing, spitting, sighing, and clapping of hands &c. Of which point I haue noted somewhat before, when I spake generally of ghostes, because they appeare in sundry sorts. And wheresoeuer these spirits be, they say, that they endure punishment. Besides that soules doo not appeare, nor answere vnto euery mans interrogatories, but that of a great number they scantly appeare vnto one.

[Sidenote: How a man ought to vse himself when spirits appeare according to the Papists.]

[Sidenote: _Dan._10.11.]

[Sidenote: 1._Samu._3.]

And therefore they teache. Whensoeuer such visions of spirits are shewed, men should vse fasting and praier or euer they demaunde any question of them: which (say they) in the tenth and eleuenth Chapters of =Daniell=, is read to haue bene done by =Daniell= himself. Besides this, shrift, and massing should be vsed ere we question with them: farther, that we should not giue credit assoone as we heare but one sign, but waite to heare the same thrice repeated, which in the first booke of =Samuel= and third Chapter, is read to haue bin done by =Samuel= being yet a childe: for otherwise the diuell may delude and deceiue vs, as he doth very often. And so soone as these thinges are dispatched and performed, that foure or fiue deuout priests are to be sent for, which should come to the place where the spirit was wont to shew himselfe, and that they should vse certaine ceremonies, as to take a candle that hath bene halowed on Candlemasse day, and light it: also holy water, the signe of the Crosse, a censor in their hand, and when they light their candle, should pray ouer it (as I remember) the seuen penitential psalms, or read the Gospell of S. =Iohn=. And when they come to the place, they should sprinkle it with holy water, and perfume it with Frankincense, casting about their neckes a holy stoale, and then that one of them kneeling on his knées, should rehearse this praier following.

O Lord Iesu Christ, the searcher of all secrets, which art alwaies wont to reueale healthfull and profitable things vnto thy faithful people and litle ones, which hast permitted some certaine spirit to shew himselfe in this place: we humbly beséech thee of thy great mercy, by thy death & passion, and by the sheading of thy most precious bloud for our sinnes, that thou wilt vouchsafe to giue in charge to this spirite, that he may declare and open what he is, without any fraying or hurting of vs, or of any other creature besides: shewing vnto vs thy seruants, or to other sinners as we be, who he is, why he is come, and what he desireth, so that hereby thou maist be honoured, he comforted, and thy faithfull people also holpen and succoured. In the name of the father, the sonne, and the holy ghost. Amen.

Yet do they teach, that a man may choose to vse this or some other forme of praier, and ceremonies: because that without these, spirites haue often appeared, & shewed what they required. This done, we should (as they teach) fall to questioning with them, and say: Thou spirite, we beséech thée by Christ Iesus, tell vs what thou art, and if there be any amongst vs, to whome thou wouldest gladly make answere, name him, or by some signe declare so much? After this, the question is to be moued, eache man there present being recited whether he would answere vnto this or that man. And if at the name of any, hée speake, or make a noyse, all other demaunds remaining, should be made vnto him: As these and suche lyke. What mans soule he is? for what cause he is come, and what he doth desire? Whether he require any aide by prayers and suffrages? Whether by Massing, or almes giuing he may be released? Farther, by how many Masses that may be compassed, by thrée, six, ten, twentie, thirtie. &c. Furthermore, what manner of priests should say Masse for him, Monks, or secular priests. Then if he aske for any fasting, by what persons, how long, and in what sort he wold haue it done: If he require almes déeds, what almes déeds they should be, how many, and on what persons bestowed, whether on him that lacketh harbour, or that is diseased of the leprosie, or on some other sort of people.

Furthermore, by what signe it may be perfectly knowne that he is released, and for what cause he was first shut vp in Purgatorie. And yet they hold, yͭ no curious, vnprofitable, or superstitious questiōs shuld be demanded of yͤ spirit, except he wold of his own accord reueale and open thē. And yͭ it were best, yͭ sober persons shuld thus questiō with him, on som holiday before diner, or in yͤ night seasō, as is commōly accustomed. And if the spirite will shewe no signe at that time, the matter should be deferred vnto some other season, vntill the spirit would shewe himselfe againe: and yet that the crosse and holy water should bee left there, for that by the secret iudgement of God, it was ordeined, that they should appeare at certaine houres, and to certaine persons, and not vnto all men. And farther, they say that we néede not to feare, that the spirite would doo any bodily hurt vnto that person, vnto whome it doth appeare. For if such a spirit would hurt any, he might justly be suspected that he were no good spirit.

[Sidenote: By what tokens good spirites may be discerned from euil.]

[Sidenote: _Luke_ 1.]

Moreouer, popish writers teach vs to discerne good spirits from euill, by foure meanes. First they say, that if he be a good spirit, he will at the beginning, somewhat terrifie men, but againe soone reuiue and comfort them. So =Gabriel= with comfortable words did lift vp the blessed Virgin which before was sore troubled by this salutation. They also alleage other examples. The second note is to discrie them by their outwarde and visible shape. For if they appeare vnder the forme of a Lyon, Beare, Dog, Toade, Serpent, Cat, or blacke ghoste, it may easily be gathered that it is an euil spirit. And that on the other side, good spirits doo appeare vnder the shape of a doue, a man, a lambe, or in the brightnesse, and cleare light of the Sunne.

We must also consider whether the voyce whiche we heare be sweete, lowly, sober, sorrowfull, or otherwise terrible and full of reproach, for so they terme it.

Thirdly we must note, whether the spirit teache ought that doth varie from the doctrine of the Apostles, and other Doctors approoued by the Churches censure: or whether he vtter any thing that doth dissent from the faith, good maners, and ceremonies of the Church, according to the Canonical rites or decrées of Councels, and against the lawes of the holy church of _Rome_.

Fourthly, we must take diligent héede whether in his words, déeds, and iestures, he do shewe forth any humilitie, acknowledging or confessing of his sinnes & punishments, or whether we heare of him any groning, wéeping, complaint, boasting, threatning, slaunder or blasphemie. For as the beggar doth rehearse his owne miserie, so likewise doo good spirits that desire any helpe or deliueraunce. Other signes also they haue to trie the good Angels from the bad: but these are the chiefe.

[Sidenote: How we may helpe and succoure soules.]

Now touching the suffrages or waies of succour, wherby soules are dispatched out of Purgatorie, Popish doctors appoint foure meanes: That is, the healthfull offering of the sacrifice in the Sacrament of the aultar, almes giuing, prayer, fasting. And vnder these members, they comprise all other, as vowed pilgrimages, visiting of Churches, helping of the poore, and the furthering of Gods worship and glory, &c. But aboue all, they extoll their Masse, as a thing of greatest force to redéeme soules out of misery: of whose wonderfull effect, and of the rest euen now recited by vs, they alleage many straunge examples.

Of these things they moue many questions, the which who so lust to sée, let him search their bookes which haue bin written and published of this matter.

[Sidenote: A notable deede to relieue soules.]

Neither only in their writings, but in open pulpit also they haue taught, how excellent and noble an act it is, for men touched with compassion, with these foresaid workes to ridde the soule that appeareth vnto them and craueth their help, out of the paines of purgatorie: or if they cannot so doo, yet to ease and asswage their torture. For say they, the soules after their deliuerance, ceasse not in moste earnest maner to pray for their benefactors, and helpers. On the other side, they teach that it is an horrible and heynous offence, if a man giue no succoure to suche as séeke it at his hands, especially if it be the soule of his parents, brethren and sisters. For except by them they might conueniently be released of so manifolde miseries, they woulde not so earnestly craue their helpe. Wherefore say they, no man should be so voyd of naturall affection, so cruell and outragious, that he should at any time deny to bestowe some small wealth, to benefit those, by whom he hath before by diuers and sundry waies bene pleasured.

If they were not the soules of the dead which craue helpe and succour, but diuellish spirits, they would not will them to pray, fast, or giue almes for their sakes: for that the diuels doo hate those, as also all other good workes.

CHAP. III.

What hath followed this doctrine of the Papists,
concerning the appearing of mens soules.

[Sidenote: Monkes by their doctrine of spirits haue heaped infinit riches.]

By these means it came to passe, that the common sort were of opiniō, that those spirits which wer séen and heard, were the soules of the dead, and yͭ whatsoeuer they did say, was without gainsaying to be beléeued. And so the true, simple, and sincere doctrine of yͤ calling vpō God in the name of Christ Iesus only: of the confidence in Christs merits, and redemption from sin and damnation: of yͤ true déeds of Christian charitie, was daily more and more impugned and oppressed. So that when men by litle and litle, forsooke holy scripture, and cast it aside, mens traditions and precepts began straightway to be had in great price and estimation, yea, they were more regarded than Gods owne word. A great offence was it taken to be, if any would presume once to breake mens traditions. On those apparitions of spirits, as on a sure foundatiō of their Purgatory is chiefly builded. For by talke had with them, Popish writers taught that men atteined vnto saluation, by their owne, and by other mens merits: which opinion so blinded them, that they became retchlesse, secure, and sluggish. For if any dyd so perswade himselfe, that he coulde hyre one for mony, which could worke one feate or other to deliuer the deade from torments, then woulde he either delay the amendment of his life, or vtterly neglect it. Wherfore vnto suche fellowes, that happened, whiche chaunced vnto the fiue foolish virgins, of whom mention is made in the .25. of Matthew. By these apparitions of spirits, masses, images, satisfaction, pilgrimages for religion sake, relikes of saints, monasticall vowes, holidaies, auricular confession, and other kinds of worshippings and rites, and to be short, all things whiche haue no grounde in holy scripture, by little and little grewe into authoritie and estimation. So that the matter came at the last to that extremitie and excesse, that many deuoute, and simple soules, pinched and nipped their owne bellies, that they might yͤ better haue by these meanes, wherewithall to finde and mainteine idle monks and priests, and to offer vnto images. They founded chappels, alters, monasteries, perpetuall lights, anniuersaries, frieries, and such like, to release their friends out of the torments of Purgatorie. And this did the walking spirits will them to do. And sometime also by their councell, mens last willes & testaments were altered. Hereby priests and monks increased daily, their parishes, colleges & monasteries with yerely reuenewes, & got into their hands yͤ best farmes, vineyards, lands, medowes, pondes, parkes, bond men, iurisdictions, great lordships, and the authoritie of the sword. For after yͭ this opiniō once tooke firme roote in mēs harts, yͭ mens soules did walke after their death, & appeare on yͤ earth, the greatest part did whatsoeuer they commanded thē. And yͭ it may more plainly be perceiued how much mē estéemed those visions & such like pelf, & how in memorial of thē they deuised & framed to thēselues new kinds of worshippings, I will recite vnto you one or two histories.

[Sidenote: Martinus Polonus.]

=Martinus Polonus= Archebishop Of =Consentine=, and the Popes Penitētiarie, writeth in his Chronicles, that Pope =Clement= the fourth did canonize for a Saint at _Viterbe_, one =Eduergia=, Duchesse of _Polonia_, a widdow of great holinesse, who (among many notable things that are written of her) when her canonization had bene many yeares delaied, at length appeared her selfe in a Vision to her Proctor in the Court of _Rome_, being heauie and pensiue about this matter, and certified him, both of the spéedie dispatching of this businesse, and also of the day wherin it should be dispatched. Canonization amongst the Ethnicks, from whence it tooke his originall, is named ἁποθἑοσις, that is, deification, or making of a God.

[Sidenote: All soules day whēce it took originall.]

[Sidenote: Polydore.]

=Ioannes Tritenhemius= Abbotte of _Spanheim_, a man of great authoritie, in his booke of Chronicles teacheth, that the memorie of all faithfull soules, termed All soules day, had his originall obseruation by this meanes: that when a certaine Monke returned from _Ierusalem_, and lodged in a certaine Hermits house in _Sicill_, about the mount _Aetna_, which flasheth foorth fire, hée learned of the saide Hermit, that many soules of the dead were tormented there by fire, out of which again through the praiers of the faithful, they were released, as it was taught him by the testimony euen of the spirites themselues. Hereof also writeth =Polydore Virgil=, in his sixt booke, and 9. Chapter, _De inuentione rerum_, that the feast of All hallowes had the very same originall, whiche they shall finde in _Petrus de natalibus_ his tenth booke, and first Chapter. Wherby thou maist gather, that Feastes were first ordeyned by the tales of spirites appearing vnto men. The like fable is founde in =Damascene=, who writeth of =Macharius= thus: When according to his maner he prayed for the dead, and was desirous to vnderstande whether his prayers did profitte them ought, and whether they receiued any comfort thereby, God willing to reueale so muche to his seruaunt, inspired a drie scull with the word of truth, so that the dead scull brake forth into these words: When thou praiest for the dead, we receiue comfort by thy praiers.

[Sidenote: The beginning of the order of Carthusians.]

[Sidenote: Polydore.]

Of the like roote sprung the order of the =Carthusian= Monkes, which of the common sort is iudged to be the most holiest and straightest order of the which the Monks themselues of this broode haue put foorth a booke. For as =Polydore Virgil= recordeth, they began vpon this occasion in the Vniuersitie of _Paris_, in the yeare of our Lord 1080. A certaine Doctor which for his learning and integritie of life was very famous, chaunced to die, when he should haue bene buried in a certaine Church, he cried out with an horrible voyce: I am by the iust iudgement of God accused. Wherupon they left the Coffin in the Church by the space of thrée dayes, during which time the people flocked togither out of sundry places, to behold this straunge sight. The second day he cried againe: By the iust iudgement of God I am iudged. The third day likewise he cried: I am by the iust iudgement of God condemned. And as =Vincentius Bellonacensis= saith, some adde hereunto, that he rose vp thrice vpon the béere, which perchaunce they faine of their owne heads. Now because no man suspected that so notable and famous a man was vtterly condemned for euer, euery man was sore astonished thereat.

Wherfore =Bruno=, a Doctor of diuinitie borne in _Coleine_, foorthwith forsooke all that he had, and taking to him sixe other godly companions, gat him into a desart called _Carthusia_, in the diocesse of _Grationopolis_: where he erected the first monasterie of that order, which drawing his name of the place, was called the =Carthusian= order. For this cause also, or for the like, many other monasteries at the first beginning, were both founded and endowed with great liuelihood.

CHAP. IIII.

Testimonies out of the word of God, that neither the
soules of the faithfull, nor infidels, do walke vpon the
earth after they are once parted from their bodies.

[Sidenote: Soules go either to hell or to heauen.]

[Sidenote: _Iohn 3._]

[Sidenote: _Iohn 5._]

[Sidenote: _Iohn 6._]

[Sidenote: _Iohn 14._]

[Sidenote: _Mat.10._]

[Sidenote: _2.Cor.5._]

[Sidenote: _Luke 23._]

[Sidenote: _Apo.14._]

Now that the soules neither of the faithfull nor of infidels do wander any longer on the earth, when they be once seuered from the bodies, I wil make it plaine and euident vnto you by these reasons following. First, certaine it is, that such as depart hence, either die in faith, or in vnbeliefe. Touching those that go hence in a right beliefe, their soules are by and by in possessiō of life euerlasting, and they that depart in vnbelief, do straightway becom partakers of eternal damnatiō. The souls do not vanish away & die with the bodie, as yͤ Epicures opinion is, neither yet be in euery place, as som do imagin: touching this matter I wil alleage pithie & manifold testimonies out of the holy scripture, out of which alone this questiō may and ought to be tried & discussed. Our Sauiour Christ Iesus which could well iudge of these misteries, in the 3. of =Iohn= saith: So God loued the world, yͭ he wold giue his only begotten son, yͭ who so beléeueth on him, shuld not perish, but haue life euerlasting. For god sent not his son into yͤ world to cōdemn yͤ world: but that yͤ world by him might be saued. He yͭ beléeueth in him is not cōdemned, & he yͭ beléeueth not, is cōdemned alredy, because he beléeued not in yͤ name of yͤ only begotten son of god. And in yͤ 5. of =Iohn= he saith: Verily verily I say vnto you: he that heareth my word, & beléeueth on him yͭ sent me, hath euerlasting life, & shall not come into iudgemēt or cōdemnation, but hath passed alredy frō death to life: he doth not say yͭ his sins shuld first be purged in purgatorie. And in the 6. cha. he saith: This is yͤ wil of him yͭ sent me, that euery one yͭ seeth the son, and beleeueth on him, should haue life euerlasting, and I will raise him vp at the last day againe: verily I say vnto you, he that beléeueth on me hath life euerlasting. In the 14. of =Iohn=, also our Sauior Christ Iesus saith, that he wil take vs vp to himselfe, that where he is, there should we be also. &c. When Christ sent forth his disciples to publish his gospel in yͤ 10. of =Mat.= he said vnto them: Go ye into the whole world, and preach yͤ gospel to euery creature: he yͭ beléeueth and is baptized, shalbe saued, and he yͭ beleeueth not shalbe cōdemned: & in the 5. cha. of yͤ 2. to yͤ =Cor.= yͤ apostle S. =Paul= saith: we know yͭ if the earthly house of this tabernacle be destroied, we haue a building of God, yͭ is, a house not made [tw] hands, but eternal in yͤ heuens, &c. By these places it may be euidently gathered, yͭ the soules of the faithful are takē vp into eternal ioy: and the soules of the vnfaithful assoone as they are departed frō their bodies are condemned to perpetual torment. And yͭ this is done straightway after death, may be perceiued by the words yͭ Christ spake to the théefe on the crosse, when he hoong on his right hand: This day shalt thou be with me in paradice. And in the 14. cha. of the =Apoc.= it is written, And I heard a voice yͭ said vnto me, write, Blessed ar yͤ dead yͭ die in the lord, ἁπαρτἱ =amodo=, as the old trāslatiō redeth, yͭ is by & by, out of hand, without delaie. Steuē in the very point whē he looked to be stoned, cried lord Iesu receiue my spirit. He douted nothing, but was assuredly persuaded yͭ his soul shold straitway be translated to eternal ioy. Paul in the 1. chap. of his epist. to the =Philip.= saith: I desire to be losed, or I couet to depart hence, and to be with Christ. Here is no mentiō at all of purgatory, in which the soules should be first purged. If thou wilt here obiect that the persons afore alleaged were saints and martirs, we say farther, that paradice was opened also to the théef assoone as he became repentant. And that the soules both of the faithful & vnfaithful, which presently after their death are translated to heauē or hel, do not return thence into the earth before the day of the last iudgement, may wel be perceiued by the parable of the rich man cloathed in purple, and =Lazarus=, as we read in the 16. of =Luke=. For when the rich man praised =Abraham= that he would send =Lazarus= vnto him, to coole his toong, =Abraham= gaue him this answere: Betwixt this and vs, there is a great gulfe set, so that they which would go hence (from =Abrahams= bosome) to you (in Hell) cannot: neither can they come from thence to vs. And when he besought him, that he would send =Lazarus= to his fathers house to admonish his fiue brethren, least they also should come into that place of torment: he saide vnto him; They haue =Moses= and the Prophets, let them heare them. And again: If they heare not =Moses= and the Prophets, neither will they beléeue though one rose againe from the dead.

CHAP. V.

Testimonies of the auncient Fathers, that dead mens
soules parted from their bodies, doo not wander heere
vppon earth.

[Sidenote: August.]

This matter was also thus vnderstood by the holy and auncient Fathers. For =Augustine= in his 18. Sermon _De verbis Apostoli_, hath, that there be two mansions, the one in euerlasting fire, the other in the euerlasting kingdome.

[Sidenote: Idem.]

And in his 28. Chapter of his first booke, _De peccatorum meritis & remissione contra Pelagianos_, in the seuenth tome of his workes, he saith: Neither can any man haue any middle or meane place, so that he may be any other where than with the diuel, who is not with Christ.

[Sidenote: Idem.]

And in his notable worke _De ciuitate Dei_, the 13. booke and 8. Chapter, he saith: The soules of the godly so soone as they be seuered from their bodies be in rest, and the soules of the wicked in torment, vntil the bodies of the one be raised vnto life, and the other vnto euerlasting death, which in scripture is called the second death.

[Sidenote: Iustine.]

=Iustine= also an auncient Father, writeth in _Responsione ad Orthodoxos, quest. 75._ that the difference of the iust and vniust, both appeare euen assoone as the soule is departed from the body. For they are carried by the angels into such places as are fit for them: that is, the soules of the iust are brought vnto Paradice, where they haue the fruition of the sight and presence of Angels, and Archangels: and moreouer the sight of our Sauiour Christ, as it is conteined in that saying, whiles we are straungers from the bodie, we are at home with God. And the soules of the vnrighteous on the other side, are carried to Hell, as it said of =Nabuchodonozor= the king of _Babylon_: Hell is troubled vnder thée, being readie to méete thée, &c. And so till to the day of resurrection and reward, are they reserued in such places as are méetest for them.

[Sidenote: Hillarie.]

Saint =Hillarie= in the ende of his exposition of the second Psalme, writeth: that mens soules are straightway after death, made partakers of rewards or punishments.

[Sidenote: Dormitantii.]

[Sidenote: Caluin.]

And touching the soules of the old Patriarkes, that died before the natiuitie of Christ, =Austin=, =Hierom=, =Nazianzen=, and other holy Fathers teache, that God in certaine places by him chosen out for that purpose, hath preserued the soules of al those that are departed from this life in the true faith of the =Messias= to come, in such sort that they féele no griefe, but yet are depriued of the sight of God. This place they call =Abrahams= bosome, and Hell (for Hell doth not alwaies betoken a place of torment, but also generally the state that soules are in after this life.) And that our Lord Iesus Christ did visit and release them, and when he ascended, carried them with himselfe into heauen. Albeit certain of the Fathers, as =Ireneus=, =Tertullian=, =Hilarie=, & others, think that they shall at the last day ascend to heauen. Some also there be of our time which maintaine this fonde opinion, that the soules sléep, vntil the day of the last iudgement, in which they shall be again coupled with their bodies: but this assertion hath no ground in holy scripture, of the which point diuers haue entreated. But especially =Iohn Caluin=, that worthie seruant of God, in a proper Treatise that he wrote of the same matter, in which he doth learnedly confute their reasons that maintein the contrary opinion.

[Sidenote: Ciprian mar.]

[Sidenote: Soules do not walke.]

[Sidenote: Tertullian.]

[Sidenote: Athanasius.]

Wherefore sith holy scriptures, as the Fathers vnderstand and interpret them, teache that the soules of men, as soone as they departe from the bodies, do ascende vp into heauen if they were godly, descende into hell if they were wicked and faithlesse, and that their is no thirde place in which soules should be deliuered, as it were out of prison, & that soules can neither be reclaimed out of heauen or hel. Hereby it is made euident, that they cannot wander on the earth, and desire aide of men. For first the soules of the blessed néed no aid or help that men cā giue them: & on the other side, the damned sort can no way be reléeued: the which S. =Ciprian= the martir in his oration against =Demetrian=, doth plainly witnesse in these words: when we be once departed out of this world, there is afterward no place left for repentance, no way to make satisfactiō: here life is either woon or lost, & so forth. Albeit the testimonies alredy alleged on this point of doctrine, may well suffise those that loue the truth, and are desirous to come to the knowledge thereof: yet to increase the number, I wil recite other testimonies also out of yͤ fathers, to proue manifestly, yͭ the soules departed, do not againe return & wander on the earth, so that all they which haue not yet stopped their eares that the truth might not pierce & enter into them, may euidently perceiue, that those anciēt times taught a far better doctrine of those spirits and ghosts, than other latter times vnder poperie haue cōmended and allowed. =Tertullian= a very auncient writer, in the end of his booke =De anima=, saith, the soules do not any longer abide on the earth, after they be once loosed from their bodies: & that neither by their owne accord, nor other mens cōmandement, they do wander at all after they haue descended into hell, but he saith, that euil spirits do vse this kinde of deceyt, to faine themselues to be the soules of suche as are deceased. And that Hell is not open to any soule, that it should afterward at any time depart thence, Christ our Lorde in the parable of the poore man that was in rest, and the rich glutton that was in torment, doth plainely ratifie vnder the person of =Abraham=, that there can be no man sent backe to shewe or tel ought of the state of hel. And albeit the fathers haue noted certaine errours and scapes in =Tertullian=, yet there was neuer any that reproued him for this opinion. =Athanasius= in his booke of questions, the xiii. questiō, doth giue a reason wherfore God will not suffer that any soule deceased, shuld returne vnto vs, and declare what the state of things is in hel, and what great misery is there: hereby (saith he) many errors wold easily spring vp among vs: for many diuels might so take on thē the shape of men, and be transformed into yͤ likenesse of the dead, and say, that they arose frō the dead, and so publish many lying tales, and false opinions of things there don, therby to seduce and hurt vs. Weigh these wordes of =Athanasius=, I pray thée.

[Sidenote: Chrisostome.]

Sainct Chrysostome in his nyneteenth Homilie on the eight chapter of sainct Matthewes Gospell, hath in maner the same woordes, for hee moueth this question: Why suche as were possessed with Spirites, liued in graues? Therefore (sayeth he) they abode there, to put this false opinion in mens heads, that those persons soules whiche by violent death departed, were turned into Diuels, and so did seruice vnto witches and soothsayers. The which opinion the diuell first broughte in, thereby to diminishe the Martyrs prayse and glorie, that so the Sorcerers might slea those persons, whose wicked trauell and help they vsed, and those matters saith he, are far from truth. For he proueth by the Scripture, that the spirits of the godly are not vnder the power of the Diuels, nor yet do stray abroade after death: then that they woulde retourne vnto theyr owne bodies, if they mighte wander whether they lusted. And further if they didde any seruice too theyr Murtherers, by that meanes they should at their handes receiue a reward for an ill déed and displeasure. By naturall reason also it cannot come to passe, that a mans bodie should be turned into an other bodie, and therefore also the spirit of a man cannot be changed into a diuel.

But among other things which properly belong to our purpose, he saith: If we heare a noyse that saith, I am such a soule, we must thus thinke, that this talke proceedeth of some sleight and subtiltie of the diuel, and that it is not the soule of the dead bodie that speaketh these things, but the diuell that deuiseth them to deceiue the hearers. And by and by he saith, that there are to be counted old wiues words, or rather doting fooles toyes to mocke children withall. For the soule when it is parted from the bodie cannot walke any longer in these parties. For the soules of the iust are in the hands of God. And on the other side, the soules of the wicked after their departure hence, are straightway ledde aside and withdrawne from vs, which may euidently be séene by Lazarus and the rich man. And in another place also the Lord saith: This day will they take thy soule from thée; wherefore the soule cannot heere wander when it is departed from the bodie.

A little afterward he addeth, that it may be proued out of many places of scripture, that the soules of the iust do not here wander after death. For =Steuen= said, Lord receiue my spirit, and =Paule= desired to be loosed and to depart hence, and to be with Christ.

Also the scripture, as touching the Patriarks death, vseth this phrase, he is laide vnto his fathers, growne vp vnto a good olde age. And that the soules of sinners and wicked men, cannot after their departure, here abide any longer, we may learne by the riche mans words, if we will weigh and confider with our selues what be demannded and could not obtaine. For if after death mens soules might any longer haue their conuersation heere on earth, no doubt the riche man himselfe woulde haue returned as his desire was, and certified his friendes of hell torments. Out of which place of scripture it is most cleare, that soules immediatly vpon their departure from their body, are carried vnto a certaine place, whence they cannot of themselues returne, but néedes must waite there for that terrible day of iudgement.

Also in his second Homily of =Lazarus=, amōg other things, he saith; It is most plaine, not only by that we haue before rehearsed, but also by this parable, that soules parted from the bodie, haue their abiding here no longer, but are forthwith lead away. For it came to passe (saith he) that he died, and was carried away by the Angels. And not onely the soules of the iust, but of the vniust and wicked, are hence led away, and carried to their proper places, which doth euidently appeare, by another rich man, of which mention is made in the 12. of =Luke=, to whom the Lord said: Thou foole this night will they take thy soule from thée.

And in his fourth Homily of =Lazarus=, he plainly teacheth, that we should giue more credite to holy scripture, than to one that came from the dead, or an Angell from Heauen. Herewithall he also sheweth, that the dead doo not only make no appearance vnto men liuing, but yeldeth reasons wherefore they do not returne hither, in these words. If God had knowne that the dead being raised might haue profited the liuing, he would neuer haue let passe so great a benefit, who otherwise doth giue and prouide vs al things profitable.