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

T

He 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 Iacobus de Cusa. their owne bookes. Iacobus de Cusa, a Carthusian Friar, and Doctor of diuinitie, wrote a booke of y? 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.

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.

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 y? 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.

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.

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.

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. How a man ought to vse himself when spirits appeare according to the Papists. Dan.10.11. 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 1.Samu.3. 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, y? no curious, vnprofitable, or superstitious questios shuld be demanded of y? spirit, except he wold of his own accord reueale and open the. And y? it were best, y? sober persons shuld thus questio w? him, on som holiday before diner, or in y? night seaso, as is commoly 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.

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.

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.

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.

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