3. Then thirdly, because of the law and order of Nature, the souls from the places in their departure to them allotted, assigned and deputed of God, neither do nor can depart at any time: for it is written: For the soul is a Spirit going and returning. And they which do otherwise hold opinion are to be accused, nay condemned in this with Pythagoras, who did abstain from all living Animals and creatures, believing that in some the souls of some men did dwell and abide. Thus far the Arrogonian named Bartholomew Sybilla,[53] a Monopolitan, who writ upon this question being at Wittenberg, at the request of him that did set forth the Dutch Copy, shews himself to be a good Philosopher and no worse Divine. But mark what follows, this is written according to men in faith: the Devil was out of the first street of Coany when he was past this last period. For that Pythagorical opinion, if that were: this absurdity would follow: (I will speak plainly the rather to fit thy capacity), and if the soul should pass out of the dead into the living, then should mortality be the cause of the soul’s immortality (this is prettily spoken) and by that means make it corruptible, which cannot be. And seest thou Wagner? for I will teach thee by demonstrations, and therewith he took a coal of fire, and held it to him so long that it came to be but a coal, now thou seest Wagner, that so long as fire was in this subject it had life, but the quality being removed from the quantity, neither is the quality found or seen or known whither it vanisheth, nor can the same fire though fire may return into another body or subject albeit the quantity remaineth. Thus may the soul of man be compared to the fire in the coal, as concerning his entrance and departure, but not re-entrance, for that coal may take life again, that is fire, but so cannot human body, because one spirit can be united but to one body, and not two to one, nor one spirit to two bodies: Wherefore that Spirit being departed, it is irrevocable because of the unity, and the impossibility of returning in the one, in the other of receiving any other. As for other reasons directly by circumstance, if the Soul goeth either to joy or pain immediately, then I am certain that that hope which thou hast is so merely vain, as anything which may hap under that title: For proof behold, and then through the Wainscot door of Wagner’s study entered in two Kings, which drawing their swords did there in presence combat together fiercely and courageously, one of them shortly after fainting under the adversary’s strokes fell down, the other victorious, yet wounded, very canonically as a man may say, staggered immediately, as if he would fain have not fallen, yet for all that, he fell; then entered two men carrying Torches with the snuffs downwards, with great solemnity (more than is needful to be recapitulated, for I see nothing but that this might have been very well left out for anything worthy the gravity of the matter)