This I make mention of, forsomuch as I see, that they which affirm the body of Christ to be in every place, have no reason so to say. For if that were true, then the souls of the godly should be in every place also. For Christ saith; Wheresoever I am, 1there also my minister shall be. And by this means there should be no differences between souls; 2for all should be in all places. But they say, 3that Jerome writeth thus against Vigilantins. For Vigilantius denied, that we should call upon dead men; for they are in the bosom of Abraham, and do not wander about their sepulchres and ashes. Then are they not (saith Jerome) in any stinking prison, but in a pleasant and large custody, like certain fathers of the order of senators. But (saith he) They follow the Lamb wheresoever he goeth; now the Lamb is every-where. 4Further (saith he) shall we grant this unto devils, that they can wander up and down throughout the whole world; & shall we deny the same unto the blessed souls of godly men? Here Jerome (by his good leave may it be spoken) is somewhat out of the way, 5and yet he hath not spoken of that, whereof these men did mean. He erreth, in saying that the souls of dead men are conversant about their sepulchres, and that they are to be invocated; yet doth he not say, that they be every-where. He compareth them with spirits, which (he saith) do wander every where; that is, they be sometimes here, and sometimes there. But if they were every-where, they could not wander here and there, and change places: and therefore Jerome saith, that neither the lamb, nor the souls departed, nor devils be in every place; but that they in such sort wander at large, as they may be wheresoever they list. These things I have touched by the way. But Augustine answereth, ⟨p. 75⟩that that saying of Samuel may be understood of the general state of death, and not of the equality of happiness. In the latter end he addeth; that whereas there be but these two ways only, the former may not be admitted, unless it be proved to be possible, that souls departed, may by magical charms be called again, and bear the proportion of mens bodies. And therefore of necessity the other way remaineth; namely, that it was done by the counsel and will of God. But by the power of incantation that could not be done;
This I make mention of, forsomuch as I sée, that they which affirme the bodie of Christ to be in euerie place, haue no reason so to saie. For if that were true, then the soules of the godlie should be in euerie place also. For Christ saith; Wheresoeuer I am, 1there also my minister shall be. And by this meanes there should be no differences betwéene soules; 2for all should be in all places. But they saie, 3that Ierom writeth thus against Vigilantins. For Vigilantius denied, that we should call vpon dead men; for they are in the bosome of Abraham, and doo not wander about their sepulchres and ashes. Then are they not (saith Ierom) in anie stinking prison, but in a pleasant and large custodie, like certeine fathers of the order of senatours. But (saith he) They followe the Lambe wheresoeuer he goeth; now the Lambe is euerie-where. 4Further (saith he) shall we grant this vnto diuels, that they can wander vp and downe thoroughout the whole world; & shall we denie the same vnto the blessed soules of godlie men? Here Ierom (by his good leaue may it be spoken) is somwhat out of the waie, 5and yet he hath not spoken of that, whereof these men did meane. He erreth, in saieng that the soules of dead men are conuersant about their sepulchres, and that they are to be inuocated; yet dooth he not saie, that they be euerie-where. He compareth them with spirits, which (he saith) doo wander euerie where; that is, they be sometimes here, and sometimes there. But if they were euery-where, they could not wander héer and there, and change places: and therefore Ierom saith, that neither the lambe, nor the soules departed, nor diuels be in euerie place; but that they in such sort wander at large, as they may be wheresoeuer they list. These things I haue touched by the waie. But Augustine answereth, ⟨p. 75⟩that that saieng of Samuel may be vnderstood of the generall state of death, and not of the equalitie of happines. In the latter end he addeth; that whereas there be but these two waies onlie, the former may not be admitted, vnles it be prooued to be possible, that soules departed, may by magicall charms be called againe, and beare the proportion of mens bodies. And therefore of necessitie the other waie remaineth; namelie, that it was doone by the counsell and will of God. But by the power of incantation that could not be doone;
- 1John. 12, 26.Iohn. 12, 26.
- 2Of ubiquity.Of vbiquitie.
- 3Jerome against Vigilantius.Ierom against Vigilantius.
- 4Apoc. 14, 4.
- 5Jerome misseth concerning the ubiquity of souls.Ierom misseth concerning the vbiquitie of soules.
