14. CHAP. XIV. Of Death, of Consolation, of Mourning and Burial; and in what state the Souls of the Godly are before the
CHAP. XIV. Of Death, of Consolation, of Mourning and Burial; and in what state the Souls of the Godly are before the Resurrection.
W e ought not to seek for the fruit of Christ's actions in his own person only, seeing it most of all redoundeth unto us: neither did the divine nature take unto it the humanity in Christ, to the intent it would shut up his benefits within the precincts thereof: but by the same it would derive the force of his goodness unto the rest of the parts of our nature. So that the same concurreth very well, which Cyrillus writeth in his Treatise upon John; namely, that God the word hath after a sort assumed the whole human nature. For albeit, as touching the substance, he only put on a particular man; yet by the same he quickened and sanctified the rest. Even as if a spark of fire should suddenly catch hold, and inflame a parcel of hay: indeed it would first take hold of that, which were joined thereunto; but afterward passing through by little and little, it would kindle the whole stack of hay, were it never so great. The divinity did first remove all sin from the man, which it assumed; and by [removing] sin, [removed] death.
Secondly, through Jesus Christ himself it took away sin from the believers: according as John said; Behold the lamb of God, which taketh
away the sins of the world. And if so be that he have put away sin from them, he hath also driven away death: therefore, so that we believe in him, the life of resurrection shall be given unto us. But some will say; If we be justified forthwith, so soon as we believe; and that sin is taken away: wherefore doth death remain unto us? We answer; that notwithstanding by the mercy of God, and through Christ, sin shall not be imputed unto us; yet the same resteth still in our flesh, and we are bound every day to put off the old Adam. For during the time that we shall keep still any part of the relics of his oldness: even so long shall we carry death about with us. Wherefore we shall once die at the last, that we may put off what infection soever we got unto us by the first Adam; and a body altogether changed shall be restored unto us, in the time appointed.
Look the fifth and sixth epistles at the end of this book.
Of morning for the dead; out of the book of Genesis, upon the 23rd chapter, verse 7.
2. But now let us speak of morning for the dead. Let our proposition be; that It is lawful to mourn for the dead. First, this is apparent, not only by the example of Abraham, but for the most part also of the fathers. Christ, in the 19th of Luke, wept over the city that was to be destroyed: and in the eleventh of John, when Lazarus was dead, and that his sisters wept, he rebuked them not. It is not for Christians to have that mind void of all affections, as the Stoics would have it. They themselves boasted thereof, yet thou shalt not find that they had such affections. If Tertullian in his book De patientia, and other fathers, at any time say, that the dead ought not to be mourned for: this understand thou, not of morning at all, but of morning immoderately, according as Paul saith in the first epistle to the Thessalonians, the fourth chapter; I would not have you sorrow concerning
them that sleep, as others sorrow, which have no hope. Faults they be if thou mourn immoderately, that is, over-much. After which manner we read that Samuel was reproved, when he lamented over-much for Saul, being now cast out of his kingdom. Over this, if indecent things be done; as the renting of the body, and such like: or else, if it be done semedly. Finally, that morning is most to be disallowed, which proceedeth of denying the resurrection.
But we must sorrow moderately, as Paul (by his example) testifieth: for in the second to the Philippians he saith of Epaphroditus; God had mercy of him, and of me, least I should have sorrow upon sorrow. Thou seest, that the apostle, by his own confession, had sorrowed for the death of Epaphroditus, if the same had happened. Neither do mourners that, which is contrary unto the word of God; because God, by whom death is inflicted, would have the nature thereof to be such, that it should bring tears and sorrow; not only unto them which die, but unto those also, of whom they that die are beloved, and are of near friendship: for it is a punishment for man. If it be grievous, there is nothing that cometh without the ordinance and decree of God: look how he will have it to be, so let us take it. Who would say, that men do sin, if they should complain of hunger, of thirst, and of cold; which nevertheless is not laid upon us without the will of God? We confess, that God suffereth nothing to happen unto them that be his: but such as turneth unto their good. Two things therefore are to be considered in these mourning's; one is, the present loss we have, when as a man that is dear unto us dieth; and the other is the counsel of God's providence, which we believe by faith to be good and profitable unto us: but in what sort the same is, we do not now perceive.
Howbeit, we are greatly touched with the wound of our present loss; doubtless, not to the contumely of God, or that we complain of him, as though he handleth us unjustly or cruelly: but we are moved through the sense of our own nature, so instituted by God, which is the cause why we be moved at the present evil. Wherefore we sorrow for just causes, that any brother is departed: all which causes it shall not be needful to recite. Put the case it be because he was dear unto us, because he was gentle and loving, because he promoted the honor of God, and was profitable to the church: and such like. Charity driveth us unto two things; to wit, that we (as members of one body) are desirous to live together, as much and as long as is possible: and further, that we think the mishaps of other men to be our own, through the mutual compassion of Christ his body. Now then, to sorrow moderately, we attribute the same unto nature and unto charity: and not to sorrow over-much, we attribute unto faith; seeing we have the comfort of the resurrection, the which with over-much lamenting we seem to deny.
3. The Ethnics do therefore think, that a mean must be used in morning: because death is a necessary evil, as that which cannot be avoided by any remedy. But this undoubtedly cannot mitigate sorrow, but augment the same. For who will thus unfitly answer him, that so comforts him? I in very deed do sorrow, because I shall never attain to an end of evil, seeing I cannot avoid the same by any means; in that it hath all desperation joined therewith. Wherefore there be some, which attempt another way. We ought not (say they) so to sorrow for death sake; because, if it be a loosing of the soul from the body (as it is reported to be) it is not to be reckoned among evils: for that the conjunction of the soul with the body is a troublesome thing, and doth not much further our felicity. But if so be thou object
against this their opinion; Then let every man that is wise lay violent hands on himself, to the intent he may obtain that commodity: they will gainsay with these reasons; First it behooveth us to know, that our soul is placed by God in this body of ours; even as a lieutenant is appointed to any castle or fortification, the which for his allegiance sake is not lawful for him to forsake, except he have leave of the Lord which placed him there, unless he will be counted a traitor. And this is known to all wise and godly men, that a man is none of his own, but he is the just and lawful possession of God.
Wherefore, if any man kill himself, he doth not destroy that which is his own; but destroyeth the substance of another: which thing how unjust it is, let us thus learn of ourselves.
If our horse or bondman should work his own death, would the same please us or no? I suppose it would not: nay rather we would be grievously offended thereat; and if we might, we would that so great a crime should not be unpunished. And if so be we would think it unworthy, that so great an injury should be offered unto us; will we not give ear, when we do the very same unto ourselves? Neither can we otherwise be in better case, or be better provided for, than under the Lord God himself. Wherefore do we then fly so good a Lord? But when he calleth us, we must go unto him without any delay: for in departing, when he commandeth, we shall not only dwell with him; but also with notable and excellent men, which perpetually enjoy the society of him. Wherefore, seeing this conjunction of the mind and the body is very unprofitable unto us, a philosopher must perpetually think upon the separation of them. But if so be it be the better, and that he profess he desireth it; would it not be a shameful thing for him to be stricken with fear, when he should see the same drawing near unto him? But that the body is hurtful to the soul, they hereby think to prove; because it is against true
philosophy, to obey or make much of the pleasures and affections, which by the same are stirred up in us. For true philosophy teacheth nothing else indeed, but that we should be always mindful to shun these things, as noisome plagues of our nature. Which if we cannot altogether reject from us; yet, that we may at leastwise to our power break their force and keep them under.
4. Afterward they add, that the body is most troublesome unto the understanding: for that which they said before, must be referred to the appetite; for unto the perceiving of the truth, it ministereth deceivable senses. Unto the which who so do give credit, are forthwith beguiled, in searching out the nature of things: and being miserably deceived, they will at the length despair of being able to perceive anything; or else if they think they have understood anything, they shall falsely so persuade themselves.
And while we, mistrusting them, use reason and understanding to search out the truth, they overthwart us: and as anything either grievous or pleasant shall be brought to mind, they call us against our wills, from our earnest study. Further who seeth not, that in every kind of doctrine, there is need of severing the mind; which the more earnest it is, and the more the matter is excluded from our cogitation; the more excellent and worthy kind of knowledge is had. And this is spoken of that knowledge, which we use in contemplation, and discerning of anything. But if thou go unto that knowledge, which is performed in doing and practicing, which commonly by the Greek word is called πρακτική, that is, Practice; there it is disputed chiefly, whether the matter be honest and just. But of that which is good, honest, just, of virtues, and such like; no sense of the body hath knowledge at all.
I pass over, that in respect of the body it is needful to eat, to drink, to prepare garments, and such other necessaries innumerable; which commodities, seeing it is a most laborsome thing to attain, it is unspeakable how much we are for this cause drawn away from knowledge of the truth.
Yea, and that we be not disappointed of these things, we must heap riches together. Hereof cometh chidings, contentions, wars, and infinite other things; which if so be they do not overthrow all good endeavors, yet do they corrupt and hinder the same. Whereof it cometh (as it is concluded by the philosopher) that by reason of all the things now spoken of, either we shall know anything with a true and perfect knowledge, or else that we shall attain the same after death only. Then seeing that the mind doth so much the more know and understand anything, as it is more separated from the body, and less cleaveth thereunto; it remaineth, that we ought continually to endeavor to withdraw the mind from the body. And this they make to be the very cleansing of man; to wit, that the pure should be divided and separated from the impure. Now then it is no marvel, if they make the body to be the prison and sepulcher of the mind. If thou peruse histories, thou shalt find many, which killed themselves, to the intent they might go to visit their lovers and dear friends which were departed: and shall we (say they) bear it grievously, if death come unto us, that we may be able manifestly and without impediment to behold the truth? Wherefore they say, that they which for death sake afflict or macerate themselves, and die through sorrow and sadness, are not worthy the name of philosophers; but to be called φιλοσώματοι, or φιλοχρήματοι, that is, Lovers of their own bodies, or Lovers of riches.
5. In this saying of the philosophers now declared, are comprehended certain things, which are not very agreeable to the holy scriptures, and to
the right catholic faith. For we say, that death is to be counted not good, but evil, seeing God laid the same upon mankind as a punishment: wherefore he would have us mourn and lament for the same. The which thou seest to be done by human laws: for if any grievous offense be committed by citizens, they judge them to be punished with death. And all living creatures (which are led by the judgment of nature) which cannot be deceived, because it is ruled by the counsel of God, seeing they shun death, and by a certain common sense, by all means abhor it, no doubt but they judge it to be an evil thing. It is no hard matter also to confirm the same, by an argument of the contrary. Life is accounted good; wherefore death is evil. And that life is to be reckoned among good things, hereby thou mayest perfectly perceive; because God promiseth the same, as the reward of obedience towards his law; He that doth these things (saith he) shall live. Further, death is evil, seeing it is brought into the world through an evil cause; that is to say, through sin. And the holy scripture doubteth not to call the same, The enemy of Christ: for Paul wrote in the first to the Corinthians, that The last enemy, which shall be destroyed by Christ, is death. And it is so evil, as it darkeneth the action of the best and most excellent virtue, I mean the delight of fortitude or valiant courage.
For (as testifieth Aristotle in his Ethics) the same worketh not with pleasure, except it be in that respect, that it hath relation unto the end. For a man of valiant courage, while he dieth for an honest cause, doth it not without grief and some sadness. Which how true it is, was declared in Christ himself, when as in the garden he abode the conflict of the flesh and the spirit. Then are they deceived in this consolation of theirs, while they will make death to be good unto us. Moreover, this reason of theirs hath another absurdity: because they condemn a human body, the which is a
worthy and notable gift of God: not an imperfect, but a most excellent workmanship of God shineth therein. Who is able to express how cunningly the same hath been wrought by God? This is a wonderful thing, not only unto Aristotle, Galen, and other Ethnic writers; but also unto Lactantius,
Gregory Nazianzen, and other catholic fathers innumerable. And David confesseth, that thereby is known the wonderful wisdom of God. Finally, seeing we doubt not, but that God made the same among the rest of his creatures; and that the scripture plainly confesseth by the testimony of God himself, that whatsoever things God made, they were very good: it followeth without all controversy, that the same also is good.
6. As touching the conjunction also of the soul with the body, it is decreed, that we must affirm the same; to wit, that it should be accounted good; least we fall into that opinion, which is ascribed unto Origin: namely, that souls for their demerits in another life, are thrust unto bodies. Whom the apostle sufficiently proveth to have judged amiss, who in the epistle to the Romans saith, concerning Jacob and Esau; When as they had not as yet done anything either good or evil, of the one it was said: Jacob have I loved; and of the other, Esau have I hated. Neither is the thing obscure to him that doth well consider it, what commodity, or what help our mind obtaineth, by reason of the body itself: for it is capable of no perceiverance or understanding, which have not their beginning through the very senses of the body. And as touching the virtues, which are gotten by exercise itself, and might not be found out, unless the mind had certain grosser parts, the which some acknowledged to depend of the body; we do all confess, that the body itself being removed, very few could remain unto us. Wherefore, seeing it is manifest, that our body and flesh by nature is good, as it was created by God; what do the holy scriptures mean, when they object against
it, that it is corrupted, that it is grievous to the soul, that it lusteth against the spirit? And David complaineth; Behold how I was shapen in wickedness, and in sins my mother hath conceived me. And also Paul; I know that in my flesh dwelleth no good thing. We answer, that all these things come to our body or flesh, not by nature as it was created; but are joined thereto accidentally, to wit, after that man had once committed sin.
7. Here I would have thee to ask of the philosopher, that if it happen a man to be born blind, with a swelling in the throat, or lame; albeit he will grant these things to be great blemishes to the body: will he therefore confess to thee, that the body of man is of itself evil? I suppose he will not.
I mislike of the blemishes in the body, yet nevertheless I condemn not she body by itself. If thou urge; Then the body or the flesh is good, and is not good. This I am content to grant, yet canst thou not prove, that here is any contrariety. For this distinction, [by itself] and [by accidents] take away from hence all repugnancy. Wherefore let such remedies be used by Christians, as may not take away the flesh and the body, but correct and amend whatsoever blemishes are brought in: which thing we grant shall be done in the resurrection. With this argument Christ comforteth his in the Gospel, as we read in John, in the dialogue with Martha and Mary. The same argument did Paul use unto the Thessalonians, when he warned them, that they should not be sorrowful for them that are departed, as others which have no hope: and he straightway addeth the cause; namely, the resurrection of the dead.
It is not the part of a very honest and good artificer, to destroy all the foundation; to the intent that something, which is amiss in the building, may be taken away: he will rather amend the fault, but will suffer still the foundation and nature, whereunto the fault and evil cleaveth, to remain. But
between this and the resurrection, I mean in this life; what comfort shall we receive of death? The harm thereof is mitigated: for it is not invincible as before, seeing Christ hath overcome the same, and most happily hath he overcommed it in his conflict upon the cross. But how is death conquered by Christ, when as yet still it striketh all men? The everlasting continuance thereof is taken away from it. But death, if it be not eternal, it cannot now truly be called death; seeing by the decree of Aristotle, and other natural wise men, this is so proper to those things, that be called truly privatives, as a man can no whither be pulled away from them, so that it is impossible he should return from thence to his habit. But if holy resurrection shall be given us, according as we believe, as God promiseth, and as the holy scriptures testify; we shall return to life. Wherefore, it is not properly death, which now commonly they call death. So that it is truly said of the saints; that To the eyes of the foolish and unwise they seem to die. For which cause
Christ so eased the sorrow of his elect after this sort; He that shall keep (that is) he that shall in faith hold fast my sayings, and so shall show forth and confirm a true faith by works, he without doubt shall never see death.
And sorrow is not a little mitigated, if we consider, that by the goodness of God it is brought to pass, that of death, though it be evil, a good use may be granted unto us. Understand thou, that if a man take the same upon him with an obedient mind, neither doth he reject that punishment, which the justice of God hath thought good to lay upon us. Further, let him that overmuch sorroweth, consider that here in the godly is mortification wrought, which they do meditate all their life long. Good men are stirred thereby, as by a most sharp and effectual warning, to execute the commandments of God. The godly sort do think devoutly with themselves; If death be laid upon us, it was, because of contempt of the commandment of God. If those
first parents of ours had obeyed the Lord, we had not been subject to so great a calamity. Moreover, if we be wise, we are drawn from voluptuous pleasures, and we contemn the enticements of the world; knowing well enough, that we shall shortly depart from hence. Wherefore like strangers, we will continually meditate and talk of the haven, whereunto we must arrive, and of our heavenly habitation. Also at the time of death, we will rejoice, that all occasions of sin are taken away: then shall be the term and end of our offenses towards God. Which thing when Paul had considered, he cried out in wishing for the same; O unhappy man that I am! Who shall deliver me from the body of this death?
There is none that loveth God, and Christ, but he desireth to make an end of sinning. Besides this, death is the mean (as the state of things now stand) to pass from hence, and to cleave unto Christ: for there is none fully and absolutely joined unto him, unless it be by death. But I said; As the case now standeth: because they, which shall be found alive at the coming of our
Lord, as we read unto the Thessalonians, shall be exempted from this necessity and law. Now Paul openly said, that he therefore desired death; surly, not for itself sake, but because he might at the length be with Christ; I desire (saith he) to be loosed, and to be with Christ. For in very deed, if it had been lawful for him, and that it had been put to his choice, it would have seemed unto him a better state, yet living to have been clothed with glory, as he saith in the latter epistle to the Corinthians; We would not be unclothed, but be clothed upon.
8. But as concerning the nature of death changed by the goodness of God, how of a damnable nature, it is made profitable unto us: not only those things which we have spoken of, do put us in mind, but this also; namely, that the same in Christ was made an only sacrifice, pacifying and
reconciling us unto God. Yea and our death also, if we be joined unto Christ, and die for his truth, is made an acceptable oblation unto God; so as we are said to be offered up unto him: even as Paul wrote unto Timothy; I (saith he) am sacrificed or offered, and the time of my departing is at hand.
And in the Psalms it is written; Precious in the sight of the Lord is the death of his saints. But there followeth an exceeding great reward after such a death: for If so be (as the apostle writeth in the same epistle) we die together, we shall also live together: and if we also suffer together, we shall also reign together. But what can more ease us of sorrow, than to acknowledge, that Christ took the same death upon him? Wherefore, for that which he hath suffered, why should we so sorrow and lament, if it happen unto us; seeing he died without desert, but we most deservedly?
Neither could the divine promises, or rather the league, covenant, and testament, be more aptly or better confirmed unto us: for even as it is said unto the Hebrews; Not any one of these is ratified, until that death do come.
Briefly, Christian men may many times draw out of the scriptures, these and such other like comforts. But let them not marvel, if that all sorrow be not utterly taken from them: for the Lord will that death shall be grievous.
Neither did Christ endure the same without sorrow and tears; yet nevertheless they shall do these things in such sort, as the limits and prescribed bonds shall not be exceed. And finally, it may appear easily by that which hath been spoken, what things of the Gentiles, mentioned since the beginning of this disputation, ought to be retained by us; and what must be refused. We confess, that the pleasures of the flesh, as corporal things, must be mortified: but yet we grant not, that they proceed of the body; unless it be by accidental means, in that it is corrupted with sin. But we deny it to be an utter enemy unto sciences, as Plato or Socrates hath
affirmed: for (as we have already expressed) the senses of the body do very much further to the attaining of them. And that we be much drawn away through preserving of the body itself, from the searching out of the truth, and from divine things; we do not easily grant it to be in godly men. For they, while they refer all things to the glory of God, and Christ, do bestow little or nothing upon the body, that is not done well and according to virtue.
But admit that it doth happen sometimes, through our fault, in such sort as thou affirmest; thou oughtest not therefore to infer, that the body is ill: rather seek thou, that the faults therein may be amended. But we utterly reject that kind of consolation; namely, that death must in no wise be lamented: because there is no remedy for the same. For we believe the resurrection, according as Christ and the holy scriptures have taught us.
Of Burial.
9. Whether it be anything expedient for the dead to be buried, or to be left unburied. The Poets have said that it is expedient; namely, Virgil in the sixth book of his Aeneidos, on this wise:
Nec ripas datur horrendas, aut rauca fluenta Transportare priùs, quā sedibus ossa quiêrunt, that is:
Nor from these fearful banks, nor rivers hoarse they passage get:
Till under earth in graves, their bodies bones at rest are set.
Moreover, the common sense of all nations doth well-near agree with this opinion. The Jews were very diligent in anointing. The Romans burned the bodies with great pomp. Suetonius reporteth, that together with the dead carcass of most lewd Nero, was burned a great abundance of spices and precious odors. Our Papists at this day, and in ancient time many Christians, provided, that in remembrance of the martyrs, their bodies should be safely
laid up. In the first book of Kings, the 13th chapter, the prophet of God threateneth another prophet (who did eat bread in Bethel contrary to the commandment of God) that his carcass should not come into the sepulcher of his fathers. But if so be that the matter had not forced, it should not have been appointed as a punishment. And in the second of Kings, the 22nd chapter, God promiseth unto Josiah; that because he wept, rent, his cloths, and sorrowed for the wickedness of the people, he should be brought into the sepulcher of his fathers.
In the second book of Samuel, the second chapter, the men of JabesGilead are commended and blessed by David, because they showed kindness unto Saul and Jonathan: for they buried them. But and if so be it had pertained nothing unto them, what kindness had they used unto them?
In the 79th Psalm David complaineth, that the unbelieving tyrants, which were destroyers of the people of God, left unburied the dead carcasses of the servants of the Lord, to be meat for the fowls of the air, and to be torn with beasts of the field. But if so be the matter forced not, the prophet would not have sorrowed or lamented for the same. These things notwithstanding; we are of the same mind that Augustine is of, in his little book De cura suscipienda pro mortuis; that It nothing availeth the dead, as touching their salvation, whether they be buried, or lie unburied. In the 12th of Luke, the Lord saith, concerning them that persecute the Christians;
When they have killed the body, there is no more for them to do.
The Lord denieth not, that they cannot triumph against them, that they cannot scorn them, or that they cannot cast them out to the beasts and birds: but there is nothing else (saith he) that they are able to do against them, that can be felt, that shall be grievous, or shall bring them any harm. All the hairs of the head are so numbered, as they cannot fall without the will of the
father: Matthew the tenth. Even so those things, which be done about the dead bodies of martyrs, unless it were the will of God, they should not be done: but if those should be hurtful to their salvation, how could it be, that God would not turn them away from such as he loveth? Augustine entreateth of these things, in his first book De civitate Dei, and unto
Paulinus De cura pro mortuis. He citeth Eusebius Caesariensis, (which reporteth) that in Gaul there were martyrs slain for professing of Christ, whose bodies were burned, and their ashes thrown into Rhodanus, least they should be buried. Were those holy confessors anything less happy for this cause? I judge, no. The very same thing happened at Rome.
10. But to answer unto the arguments objected: let this be the proposition to be considered of; Those things which be done at funerals, and in burying of dead bodies, belong unto them which be alive; they be their consolations, they nothing profit the dead. This understand by an argument of contraries.
Even as it profiteth not the wicked to be buried: so it hurteth not the faithful to lie unburied. Certainly, if it did profit and further unto salvation, unhappy were the state of poor men, who oftentimes be without burial; and especially of martyrs, against whose dead bodies the tyrants are cruel. That which Virgil and Poets say, (namely, that souls cannot pass away, unless their bodies be first buried) is too too fabulous. But if thou wilt say; We read of such a like matter, although it be not altogether the same, in the finding out of many of the martyrs bodies, which appeared unto diverse, and showed their dead carcasses, and would be honorably buried; therefore they cared for sepulchers; which thing we read in finding out the body of saint Stephen. That Geruasius also, and Prothasius, appeared unto Ambrose; he himself testifieth. Some such thing is reported of finding the head of John Baptist.
But I beseech thee to consider here, that seeing these appearing's tend to that end; not only that bodies should be buried, but that buried bodies should after a sort be digged up, and idolatry be brought in, whereby the men might worship relics and dead carcasses, there must not be much attributed unto them; yea if they happen under this pretense, they must not be credited. Tell me I pray thee, if one should appear to thee in thy dreams, and should declare to thee, that his body is unburied, willing or desiring thee to hide the same, because he may not attain unto rest by reason thereof: if thou searching out his body, shalt find it according as he had showed thee; wouldest thou therefore believe that fabulous feigning of Poets? I think not. But thou wouldest suppose, that the same vision in thy dreams happened, without the knowledge of him that is dead; even as we oftentimes being alive, appear in dreams unto our friends, we having no knowledge thereof: or else thou wilt suspect that it is done by the subtlety of the devil, that thou being deceived with that odious opinion, shouldest err from the catholic faith. And if so be we think, that such things happened in the martyrs; wherefore are we reproved?
The devil careth for nothing else, but that superstitions and idolatries may flourish: neither will he refrain from deceiving of men with the bones of holy martyrs. For seeing he hath also so perniciously deluded mankind, in the symbols or signs of the holy supper of the Lord, (for he hath studied and endeavored to obtrude these things unto us for idols, neither did it otherwise fall out than he looked for) what marvel is it, if he do the same in the bones of dead men, seeing our sins have most justly deserved the same? Yet would
I not obstinately affirm, that it should be impossible, but that God doth sometimes provide, that the bodies of his saints may be honestly buried; as well to show what account he maketh of them, and of those things that
belong unto them, as also to renew to us the memory of them. But forsomuch as I see so many fowl and ungodly worshipping's arise thereof, I am thoroughly persuaded to believe, that those works were done by the devils endeavor. It must in any wise be affirmed, that it is not done for increasing of their salvation, and heaping up of their felicity. For how do they understand or perceive what is done here, among us, touching those things which belong unto them? Their state serveth not to know that, unless
God declare it unto them. Which thing we must believe that God did unto Abraham, when he saith unto that rich man, which was tormented in hell;
They have Moses and the prophets, let them hear them. Howbeit, all those things, which be contained in parables, are not to be drawn unto arguments, which should serve for proving of articles of our faith.
11. Whereas it is afterward said, that it seemeth to be the general mind of us all, that sepulchers do profit something: otherwise they would not be so diligently cared for of all men. We answer, that this is a Maxim in no wise to be denied; Every man loveth his own flesh, neither doth he so hate the same, as he will have it to be deprived of the accustomed duties and honors.
Wherefore as touching them that live, we willingly grant; that burial doth somewhat profit; but not as touching them that be dead. When I say; Them that live: understand even themselves who shall be buried; (for while they live and think of themselves, they will well unto their own flesh, and desire that they may be buried after the usual manner:) or else those, which when they shall be dead, do any way pertain unto them by some affinity or friendship, and do think of them. As touching these then, we willingly grant that it somewhat furthereth to be buried and entombed. By which place thou seest what is to be said of the prophet, unto whom the unburying was appointed as a punishment. It was no doubt a punishment unto him being
alive, to remember what hard hap that flesh of his should have: which seeing it would in common sense be displeasing unto him, it might draw him back from sin.
I let it pass, that by a figurative kind of speech, that which followeth is understood by that which went before; that he should die out of his native country, being destitute of a number of helps and succors of his own friends, and should die with a kind of cruel death. Unto Josiah also, when burial was promised unto him, it was good, he being yet alive, and weighing the things done before; that is to say, that he should not be carried away into captivity. And the men of Jabes are said to have dealt very mercifully with their masters in burying of them; in so much as they showed that unto them, which they poor wretches would have done to their own selves, when as they remembered their own end: for not one of them, but did choose to have his body buried after the rite and custom. But whereas the psalm complaineth of the unburying of the saints, there it plentifully reckoneth up the beastly cruelty of the enemies of God's people; because they being not content with the death of them, would exercise their cruelty even against their dead carcasses: not because he affirmeth that the saints for that cause should be in worse state. For (as Lucan the Poet saith;)
He that hath no coffin to cover him, is covered with the heaven.
12. Even as The death of the saints is precious in the sight of God, so contrariwise, the death of the wicked is despised: and not only their death, but also their burial. Although the loss of burial seem to be a light matter, yet it belongeth to punishment, and it is a certain ignominy. The prophet saith of the king; He shall be buried with an asses burial. The godly complain, that the dead bodies of the saints were given to the fowls of the air, and that they remained unburied in the streets. It is a kind of ignominy,
which God would lay upon Absalom. They cast him into a deep ditch, and a great heap of stones upon him, that after a sort they might seem to stone him; and that according to the law, which commanded to stone them that were incestuous and rebellious against their parents. Those stones made a show of an ignominious sepulcher. [Absalom] while he lived, promised to himself magnifical things: he thought for a perpetual memory after his death to be put into his own sepulcher; but he was counted unworthy to have the use thereof.
So did it happen in England: the cardinal of York built a costly tomb, and while he oftentimes came unto the sepulcher to see how the work went forward, a certain foolish fellow standing by, bad, that if he meant to use that tomb, he should go into it while he was alive; for that he should not be put into that tomb when he was dead. And so it came to pass: for the king, by reason of certain things ill governed by him, waxed angry against him, and punished him. So Absalom built himself a sepulcher, but the judgment of God suffered not him to have the use thereof. What manner of monument it was, that is not known. Some think that it was an image; of this mind was
Josephus: some a pyramids; such as the kings of Egypt made in Memphis: it might be an obelisk; such as are seen at Rome. There is a huge one in a place called the Vatican, wherein is the ashes of Augustus. The forefathers sometime made these kind of monuments. Jacob in the book of Genesis, erected for himself stones and titles, that they might be a monument. It is said, that he did the same thing at the sepulcher of Rachel.
Absalom was most ambitious, wherefore he provided a monument, that his name might be kept in remembrance: he would be famous, but he was worthy to have his name wiped out by perpetual oblivion. So was it decreed in Asia, that he, which had burned the temple of Diana in Ephesus, should
not once be named; to the intent he might not become famous. Absalom meant to leave a noble memory, whereas nevertheless he had lived shamefully, and most shamefully died. This is the pride of the ungodly. In the book of Genesis, they say; Come, let us build a tower, which may reach unto heaven. But they got confusion; for there, God confounded their tongues. But on the other side, the godly do abase themselves, they ascribe all the glory unto God, but to themselves rebuke only; Not unto us Lord
(say they) but unto thy name give the glory: to thee belongeth honor, but to us confusion. The godly have sometime erected monuments and tokens; but they meant no other thing, but to have extant a remembrance of God's benefits: they did change the names of places, that they might fasten some things in the memory. But let us consider, that this kind of grief or fear, God would to be overcome of his martyrs, to whom he promised punishments, not only while they lived; but also shameful reproaches to be done unto their dead bodies: namely, that they should be a food unto wild beasts, and that their ashes should be scattered. Indeed God could otherwise have turned these things from his chosen: but he ordained, that they should triumph also of these griefs and terrors.
13. Neither are these things spoken on that behalf, that the burials of the dead brethren should be despised by them which are alive: for the bodies of them that departed, were (while they lived) organs and instruments of the holy Ghost. Wherefore, even as we should not despise the ring, garments, book, or such other things of our friend: so ought not we to neglect the bodies of the saints, nor of any others, which be our neighbors, and are by God joined unto us in kindred. This duty did the fathers diligently perform towards Mary and Christ: and therein it was appointed, that they should enjoy the presence of the Lord; because in very deed this kind of work is
allowed of God: and while under this sign we take care about the flesh of man being dead, and contemn it not as a thing of naught, we after a sort testify the faith of the resurrection, whereby God will once restore the same; as who should say, we will not despise that, whereof we know God will have a care in time to come. This yet will I add, that the fathers in old time had somewhat a more care hereof than our men have: if we consider of their state, wherein they had more regard, than we have unto temporal things, and unto things, which concerned the flesh. Furthermore, by this duty, we are stirred up to do good unto the poor: for if it please God, that we should do unto the dead that which doth profit them nothing; how much rather will those works be allowed of him, whereby we benefit his children, and the members of Christ, which do feel and perceive the same?
14. But now let us see, whether it make any matter of burying more in one place than in another. Augustine, in the place last recited, affirmeth that it doth; They (saith he) which be buried at the monuments of martyrs, more offer themselves to the sight of their friends, who visiting the churches, do commend with their prayers unto those martyrs (for whose memory the place is dedicated) the spirits of those persons departed, whose monuments they behold. To this part doth Augustine incline. But (as he saith) it is objected unto him by Paulinus; The saints (as it is written by Paul in the 2nd to the Corinthians, the fifth chapter) shall stand, as well as other men, before the judgment seat of Christ, that there every man may receive according to that he hath done in his body, whether it be good or evil.
Therefore the souls of them that be dead, are never a whit the better for the prayer and intercession of them, which do live here. He answereth, that there be some, which have no need of these things, as they which have already attained felicity: and that there be others so condemned to
everlasting punishments, as by no supplications they can be delivered from thence. But he will have some to be found such, as have so behaved themselves in their body, that they have deserved to be holpen with the prayers of them which be yet living: and upon this foundation thus laid, he concludeth, that it may somewhat profit them that be dead, if they be buried at the monuments of martyrs.
But let him take heed how firm is this principle of his: we in very deed accept it not, being set down without the scripture. The prophets, nor yet the law have not made mention of any such thing: neither would the scripture have silenced a thing so very dutiful, and of so great charity, towards miserable deceased sinners; and have spoken nowhere any one word thereof. But if thou wilt say, that it is a most ancient tradition of the church: we grant it, but it is not proved or concluded by the holy scriptures; not only it is not contained in them, but it is in no wise proved out of them. And if the church do pray, it was not for this cause done in times past; to the intent the spirits of them that be dead should be delivered: but (as Dionysius testifieth) it was in respect that the priest should do the part of God's interpreter, and should in the title of the prayer, inform and certify them that are present, what God had done for him that was dead; or what we also are to hope for after this life.
15. Nor obtrude thou to us the second book of Macchabeis: it is not in the canon. Further, it was written in those days, when Judea was pressed with the yoke of the Grecians, whose manners it had now not only received, but also embraced the opinions, which savored of philosophy and devises of man's reason; even as it had received a wrestling place, and brothel houses; after the very which manner it received by chance the invention of purgatory: which the prelates of the church by chance espying to be
observed of godly men, with a certain religiousness, did not much pass to take the same utterly away; but they altered and corrected it as much as might be. Which Dionysius (whatsoever he were) doth by a conjecture plain enough declare unto us, in his Treatise De ecclesiastica hierarchia, where he objecteth against himself; Seeing the dead man hath already that which he shall have, why doth the priest pray over his corps for his felicity? Not (saith he) to the intent he should be holpen with those suffrages; but because it may be declared to them which stand by, what God hath done concerning him: and thereby is given to the people present, as well comfort as assurance both of the resurrection, and of the bestowing of eternal rewards. So as the priest in that place, under the pretense of prayers, playeth
God's interpreter.
And against the opinion of Augustine is the Bracarensin Council, in the 36th canon, which decreed, that at the oratories of martyrs, the dead should not be buried. And in the 13th cause, question 2., chapter Praecipiendum, the same is decreed out of the Varensin Council. Albeit in the same place, in the chapter Nullus mortuus, out of the Magociensin Council, the matter was brought to that pass, as none should be permitted to be buried in the temples, but bishops, priests, and abbots. And this doth reason persuade: for temples are not for this purpose provided, that therein dead bodies should be interred; but that sacraments should be ministered, that sermons should be preached, and that God should be prayed unto and praised in them. But now among the Papists, the churches are become churchyards, which they make only for gain sake. And whereas it is expressly commanded in the decrees, that nothing should be taken for burial; they seem never to be satisfied. Jerome treating on a place in Genesis, saith; If this man (I mean
Ephron) would not receive the things offered of Abraham, and that when he
was overcome with gain, he received them, is lightly passed over: what shall be done as touching them, which dare wrest away by violence?
Otherwise did Ambrose will to be done, when as he writeth in his Book of offices; that gold must be bestowed upon the church, not only that the church may do good unto the poor, but also that there may be provision made for the burial of the dead. Gaine and superstition have brought in this kind of abuse.
Let us not therefore be disquieted, if we be not buried in churches: for against the opinion of Augustine, and against this perverse custom speaketh
Chrysostom, upon the epistle to the Hebrews; Wheresoever we be buried, The earth is the Lord's. In the 13th cause, question 2. the chapter
Ubicunque. Yet is not the care; to wit, the care taking for burial or sepulture, to be detested; nay verily, it is lawful for them that be alive, to choose themselves a burying place. Which we see that the prophet did, which deceived the other prophet: for after that he heard he was dead, he commanded his children, that after his death they should bury him in the sepulcher, wherein the other prophet was laid. For he not only judged, that it would be an honor unto him, that his bones should be spared in the time of Josiah: but he also thought it not amiss in the mean time, that his body should be joined with the dead body of the other prophet. Justly therefore may we provide, to have our bodies buried among our ancestors, among godly men, and among our friends, and acquaintance.
That our souls, being loosed from the bodies, do not sleep.
16. When Paul saith in the 13th chapter of the first epistle to the Corinthians; But then we shall see face to face, &c: that same adverb of time [then] doth signify unto us, the state of the time after death; when the souls being loosed from the bodies, with one view and most clear sight,
shall behold things celestial. Which yet Irenaeus granteth not, until the day of resurrection: and he saith, that it is the part of heretics, to persuade themselves, that immediately after death, they pass up unto the heavens, to him that ruleth all things; and are carried to the sight of the father, without attending for the resurrection of the dead. And he affirmeth, that we ought to suffer the very same thing, which Christ would put in trial: who suddenly after death was not raised up, neither did he forthwith ascend to his father; but he tarried three days. And after his resurrection he said unto Mary;
Touch me not, because I have not yet ascended to my father. Neither is it meet, that the disciple (as Christ said) should be above the master.
Wherefore, even as Christ ascended not immediately after his death: so must we expect the day of the resurrection.
Christ then hath appointed a place definite, wherein, when the souls have put off their bodies, they may rest, even until the coming of the Lord: and then, putting on their bodies again, they may be brought to the sight of God.
There are two places chiefly, which are wont to be brought out of the scriptures for the confirmation of this saying. In the sixth chapter of the Apocalypse it is written; that The souls of the dead, which were slain for Christ's sake, cried under the altar; How long (Lord) dost thou not judge and avenge our blood on them that dwell on the earth? And long white robes were given to every one of them, and it was said that they should rest for a little season, until the number of their fellow servants were fulfilled.
And in the eleventh chapter to the Hebrews, when they were reckoned up which excelled in faith in the Old Testament, it is added; that they as yet received not the promise, and that they without us should not be made perfect.
17. This opinion seemeth to be received by many of the ancient fathers; but none hath more largely written thereof than this Irenaeus; who not only uttered what his judgment was, but endeavored to confirm the same by reasons, which nevertheless are but weak. For he chiefly maketh this to be his foundation, that herein also we ought to be framed like unto Christ: that even as he ascended not unto the Father, till the resurrection was past; so ought not we to expect the same, before our spirits be exalted unto God in heaven. This comparison generally is true; for we confess, that we ought to be made like unto Christ: but yet we do not admit the same particularly, as touching all things. Very many things did Christ, which are not necessary to be done of us. He tarried three days before he rose again, because he would have the truth of his death to be testified: neither did he, after his rising again, go unto his Father immediately. For, to the intent his resurrection might be the more certain, he (by the space of forty days) both appeared unto his disciples, and also did eat with them, and offered himself to be touched. Wherefore, seeing it is not for us to endeavor such things after his death and resurrection; there is no let, but that our spirits may forthwith, after we be dead, ascend unto God, who created them.
Neither do we deny that, which he objecteth, to be spoken by Christ; namely, that The servant is not above his Lord, nor the disciple above his master. But hereof there is no more gathered, but that if the Lord have suffered persecutions, and reproaches (as to be called Beelzebub) much rather shall the same happen unto his disciples. But yet must we not pick out hereof, that we must suffer particularly all things which Christ suffered.
He was sacrificed on the cross, and died between two thieves: which ought not to be expected, that it should happen unto all the faithful. We grant that there be certain places appointed unto the souls, being loosed from their
bodies; where they be now kept and contained, even until the resurrection: yet not out of the sight of God, as who should say, they slept and lived in slumber.
18. That which they bring out of the Apocalypse, maketh not against us.
Souls are described to be under the altar, the which belongeth to their places. They are said to cry out, as though they expressed the desire of their expected resurrection. But who seeth not, that to cry out, and to desire earnestly, is not the part of sleepers? White robes are given unto them, because they have already received a part of their felicity. And they are commanded a while to look for it, until the number of them that are slain for the name of Christ be accomplished: for then shall they have perfect felicity, when they have attained to the last resurrection. And that which is alleged out of the 11th chapter of the epistle to the Hebrews, hath the same meaning. For we confess, that the old fathers as yet received not the final perfection; seeing they do still wait for the resurrection, which is meet for us all together to have, even as many as belong unto one and the same body and head.
19. But by what reasons this opinion may be confuted, let us now declare.
First the Lord, being at the point of death, said unto the thief; Today shalt thou be with me in paradise. This adverb of time [today] sufficiently declareth, that his felicity was not to be prolonged until the last times. But they, which maintain this opinion, have been accustomed to object, that this adverb [today] is not always taken in the holy scriptures for one and the same day; but that it may signify a very large time. For Peter, out of the saying of David, saith; A thousand years in thy sight are as one day: so as it may be, that the thief was said to be the same day in paradise, although his coming thither should be deferred for many hundred years. But Augustine
unto Dardanus hath not so interpreted that place; where he writeth, that this promise could not be referred unto the human nature of Christ; because the body was that day in the sepulcher, and his soul (as he saith) in hell: unto whom he will not attribute, that he was together at one and the self-same time both there and in paradise.
And therefore he wholly transferreth this unto the divine nature: which had not been meet, if according to that promise (as these men will) the felicity of the thief should have been deferred until a thousand years and longer. Nor doth Peter in that place they bring, will us to interpret, that a thousand years in every place should be taken for one day: he only endeavored most significantly to declare the eternity of God, unto the which a thousand years being compared, would be but as one day. Howbeit, if at any time, days are to be taken for years, that is not permitted to our judgment; but thereof we are admonished by the word of God, as it appeareth in Daniel, when the weeks are reckoned up. And in the fourth chapter of Ezekiel, where the prophet is commanded, that he should lie upon his left side, three hundredth and ninety days; and again, forty days upon his right side: and that in the same place, days do represent years, the scriptures do expressly show us.
20. They have also another shift: for they say, that these two adverbs of time, [yesterday] and [today] signify the Old and the New Testament, which they gather out of the epistle to the Hebrews, where it is said; Christ yesterday and today. Wherefore they would have the meaning to be, that to have the thief to be brought today into paradise, should belong to the New
Testament. But this conceit of theirs is vain; because in the epistle to the Hebrews, it must so be understood, that Christ is yesterday, and today, and (as it is added) Forever, that his eternity may be understood, the which they
are wont to distinguish into three times: as if it should be said; He was, he is, and he shall be. The third covert, wherein they shroud themselves, is, that it was said unto the first parents; In what hour soever ye eat, ye shall die the death: and yet is it evident, that they did not presently die after they had transgressed. So (say they) it might be, that the promise made unto the thief, which seemeth to be spoken of that day, might be deferred until a longer time.
But that, which these men take as granted, we deny; namely, that the first parents, when they had transgressed, did not forthwith perish. For death is accounted nothing else, but a departing from life; neither have we life without God. So then they died, because they departed from God; and their soul was not severed from the body, but after a sort buried therein: so as, if a man will judge truly, we do not now presently live a life, but a death: which the longer it is, the more grievous it is thought to be by them which judge aright. But because we will not seem to hast, we willingly accept the similitude both of the thief, and also of the first parents: they had the beginnings of death immediately after the transgression, albeit they had not the trial of absolute death: so also the thief was with Christ in paradise, albeit he obtained not that day the perfect felicity, which is attended in the resurrection. Wherefore the argument, which we have already put forth, standeth firm; neither can it with frivolous arguments be overthrown.
21. Furthermore, Paul writeth unto the Philippians; that He wished to be loosed from hence, and to be with Christ; for that he doubted not, but it would be an advantage to him. Which desire of his had not been godly, if, after the death of our body, we should sleep with our souls until the resurrection. What profit had it been to Paul, to have been loosed from hence, if he should not straightway have lived with his Christ?
Undoubtedly, while he lived here, he wrote of himself; And now do not I live, but Christ liveth in me. And according to this sentence, Christ was not to live, but to sleep in him after death. Moreover, while he lived here, he might acknowledge and love Christ; but after this life, if he should be asleep, he was of necessity to leave off those actions.
22. There is also another reason brought against them, as touching the rich man and poor Lazarus: by that story is showed, that the spirits after this life do not sleep, but either do enjoy good things, or else are tormented with punishments. They answer, that this is a parable, and that therefore it maketh nothing against them. Unto whom we say, that all the fathers, which interpret that place, do not think it to be a parable: but many rather think it an history; among whom are Gregory and Jerome. And Tertullian goeth so far, as he thinketh the rich man was Herod, and that Lazarus was John
Baptist. Howbeit Chrysostom and Augustine sometime call it a parable. But this relieveth them not, seeing a parable is nothing else but a similitude derived from the truth of a thing: as when the parable is brought in of the good man of the house, which divided his inheritance to two of his children.
Albeit that the same be a parable, yet is it expedient, that there be a good man of the house, that children be found among the nature of things, and that it be a custom among them to distribute the father's possessions: otherwise parables should be taken of feigned and vain things, which is against the nature of them. So as, although we grant that the parable was contrived by Christ touching these two; yet is it necessary, that not only rich men and poor men should be found; but that unto our souls, departing out of this life, should be given either a place of torments, or else the bosom of Abraham.
Neither do we understand by the bosom of Abraham anything else, then a certain place and receptacle of souls, in the which is granted unto them peace and tranquility in the sight of their God. For they have a peaceable conscience, and they look upon God being present. This place is said to be the bosom of Abraham, because unto him God first promised, that in his seed all nations should be blessed. The same man moreover saw the day of the Lord, and he rejoiced. Of him also we first read, that He believed, and his faith was imputed unto him unto righteousness. And Christ, when he made mention hereof, he spake unto the Hebrews, who boasted of having
Abraham to their father. In this last state do we confess our souls to be after this life; and do aptly interpret the sayings of the elder fathers, to wit, that the saints have not as yet full felicity, and perfect reward; for they desire the resurrection. Which desire notwithstanding of theirs, seeing it is in them without trouble, it is no hindrance to their tranquility. Neither is the argument which they sometime use of any weight; namely, that the elect shall in the day of judgment be called to the possession of the kingdom of God: for it is not thereby proved, that they are now altogether without the same; for they have it now begun, but they shall have it then fully perfect and manifest unto all men. And shall not God the father be said at the last day, to receive the kingdom of the son? Who will affirm for this cause that he doth not now reign? He reigneth undoubtedly, although he have many enemies against him: neither is his kingdom evident and famous unto all men. These be principal and plain testimonies, which we have brought against this same error.
22. Whereto we may add that which Solomon hath at the end of Ecclesiastes; The dust shall be turned again into the earth from whence it came, and the spirit shall return unto God who made it. If it return unto
God; it is not to be sent away by him. And Christ said, that It is the will of the father, that he which believeth in the son, should have life everlasting: and I, (saith he) will raise him up at the last day. Two things are here promised unto us; one is, eternal life; the which seemeth not to be staid in the meantime by so long a sleep; the other is resurrection, which shall be given us at the time appointed. And Polycarpus, which flourished in the time of the apostles, as it is declared in the fourth book of the ecclesiastical history, when he was to be burned for the confession of the faith, testified; that he should the very same day be present in spirit before the Lord: whereby we see, what judgment the primitive church had hereof. Yea and Paul unto the Romans writeth that They be the sons of God, which are led by the spirit of God. But we are not moved by the spirit of God to sleep, but both to understand God, and also to love him earnestly. And it is a wonder, that seeing we ought to go forward unto Zion for to see, and from virtue to virtue, or (as we find in the Hebrew) from abundance to abundance; how it cometh to pass, that these men do by sleep so long interrupt this course.
Verily, while we here live, and understand, and love God; although the body be burdensome to the soul, and this earthly mansion press down the understanding, and that the spirit must needs evermore wrestle against the flesh, while the soul is kept within the body, as in a dungeon: doubtless these burdens being laid away, it seemeth to be believed, that we shall more love God, and better know him; and that especially, seeing the apostle hath promised, that God, which hath begun his work in us, will finish the same, even until the day of Christ. And if so be that he finish it; he will not have it broken off, as these men say. And that, last of all, must be considered of, which Christ said was written of Abraham, Isaac, and Jacob; to wit, that God was their God: and he added, that He was not the God of the dead, but
of the living. Now, if they live; it behooveth them to do something: seeing to live, is to do. Neither doth any other action agree with a spirit free from the flesh, (I mean with a Christian man) than to understand his God, and to embrace him by love. Neither doth the scripture favor their opinion, when as it saith everywhere; that The dead do sleep: for all that is meant as touching the body, which after death is affected after the manner of sleepers. And the holy Ghost used that form of speaking, chiefly that the resurrection of the body might come to our remembrance: for we know that they which sleep, shall after a while be raised up. And this form of speaking the ancient fathers called κοιμητήρια, that is, Places appointed for sepulchers, as if so be thou shouldst say, Dorters, or Sleeping places. But we do not think, that the souls are buried, but the bodies only; so as these phrases of the scriptures do not defend them.
Of wandering Spirits.
23. Furthermore, the spirits of them that be dead, wander not here and there upon the earth, (as Chrysostom very well taught in his second homily of Lazarus, and upon the eighth chapter of Matthew, the 29th homily) where he demandeth the cause, why those possessed with the devil, which are there spoken of, are said to have dwelt in the graves. And he testifieth, that in his time there was an ill opinion, by which the spirits of them that died of a violent death, were thought to be turned into wicked spirits, and were serviceable and obedient unto them, which had been authors of the murder. And he saith, that the devil feigned these things; first, that he might obscure the glory of the martyrs; as though that their souls after death became devils. Further, by this persuasion he brought the conjurers and soothsayers cruelly to kill children, and young men; as if they should have their souls for bondslaves. Howbeit, these things (as that very learned father
testifieth) are altogether repugnant to the holy scriptures, which say; that The souls of the righteous are in the hand of God. And undoubtedly Christ said unto the thief; This day shalt thou be with me in paradise. And of the rich man, who enlarged wide his barns; This day shall they take thy soul from thee. And of the soul of Lazarus it is written; That by the angels it was carried into the bosom of Abraham: and contrariwise, the soul of the rich man is described to have been tormented with flames in hell; who when he desired to have some man to be sent unto his brethren, might not obtain the same. But if it were lawful for souls, severed from their bodies, to wander about in the world, either he himself might have come to his brethren; or else he could have obtained the same of some other spirit. Over this, Paul said, that He desired to be loosed, and to be with Christ. And Stephen, being at the point of death, prayed; Lord receive my spirit.
I know indeed, that Gregory writeth in his dialogs; that There be certain spirits of the dead, appointed to serve in common baths, and to practice some harder exercises abroad in the world. But because that book containeth many tales, I therefore think it better to believe Chrysostom, who dealeth by the scriptures. Again, he also proveth, that that perverse opinion is against reason: for he saith; If it should be lawful for souls, after this life, to wander abroad in the world, they would much more easily return to their own bodies. Nor is it agreeable unto reason, that wicked men for parricide should carry away a benefit; namely, to have the spirits of them (whom they have cruelly slain) to be serviceable unto them at their own pleasure. And even as it cannot be, that the body of a man should be turned into the body of an ass; so it is impossible, that the soul of a man should be turned into the nature and substance of an ill spirit. And when as evil spirits by using of conjurations are demanded what they be, and they answer, that they are the
soul of this or that man, who be already departed; he saith, that there must be no credit given unto them: for their testimony must not be of any value, seeing they be infamous. And therefore Paul (as we have it in the Acts of the apostles, the 16th chapter) when an evil spirit witnessed that those men were the servants of the living God, and preached the salvation of men; he rebuked the spirit, and commanded the same to silence. And Christ rejected the testimony of the devil, who said, that he knew him, &c. And not without cause: for the devil is a deceiver, and among true things, which he sometime speaketh, he mingleth many false. So as he must not be credited upon any show of truth, seeing he is not commanded by God to teach men, or to preach salvation unto them. These things are written by Chrysostom, in the places now alleged. Whereby may be confuted the fables of those men, which feign, that the souls of the saints do stand, and are present abroad in the world at their sepulchers and relics, to give help unto those, which call upon them. For that father laboreth to prove, that souls severed from their bodies do not wander abroad upon the earth.