“These heavenlie or purgatorie soules (saie they) appeare most commonlie to them that are borne upon Ember daies; because we are in best date at that time to praie for the one, and to keepe companie with the other. Also, they saie, that soules appeare oftenest by night; because men may then be at best leisure, and most quiet. Also they never appeare to the whole multitude, seldome to a few, and commonlie to one alone; for so one may tell a lie without controlment. Also, they are oftenest seene by them that are readie to die: as Thrasella saw Pope Fœlix; Ursine, Peter and Paule; Galla Romana, S. Peter; and as Musa the maide sawe our Ladie: which are the most certaine appearances, credited and allowed in the church of Rome; also, they may be seene of some, and of some other in that presence not seene at all; as Ursine saw Peter and Paule, and yet manie at that instant being present could not see anie such sight, but thought it a lie, as I do. Michael Andræas confesseth that papists see more visions than Protestants: he saith also, that a good soule can take none other shape than a man; manie a damned soule may and doth take the shape of a blackmore, or of a beaste, or of a serpent, or speciallie of an heretike.” Such is the accounts which Scot has given regarding the Popish opinion of departed spirits. In another part of his work, he triumphantly asks, “Where are the soules that swarmed in time past? Where are the spirits? Who heareth their noises? Who seeth their visions? Where are the soules that made such mone for trentals, whereby to be eased of their pains in purgatorie? Are they all gone to Italie, because masse are growne deere here in England?—The whole course may be perceived to be a false practice, and a counterfeit vision, or rather a lewd invention. For in heaven men’s soules remaine not in sorrow and care, neither studie they there how to compasse and get a worshipfull burial here in earth. If they did they would not have foreslowed so long. Now, therefore, let us not suffer ourselves to be abused anie longer, either with conjuring priests, or meloncholicall witches; but be thankfull to God that hath delivered us from such blindness and error[40].” This is the congratulation of a true Protestant at an early period of the reformation; and it is certain, that with the disbelief of that future state of purgatory, taught by the Romish church, the communication of the living with the dead became less frequent. Still, however, some belief of the kind prevailed, though less tinctured with superstition. An author, styling himself Theophilus Insulanus, who, half a century ago, wrote on the second-sight of Scotland, affixes the term _irreligious_ to those who should entertain a doubt on the reality of apparitions of departed souls. “Such ghostly visitants,” he gravely affirms, “are not employed on an errand of a frivolous concern to lead us into error, but are employed as so many heralds by the great Creator,