Part 11

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.]