CHAP. I. Concerning certaine vvordes vvhiche are often vsed in this Treatise of Spirits, and diuers other diuinations of things to come.

TO the intente, that those men which occupie themselues in reading of this my Booke, and espe­cially in perusing of other auncient writers, may the better vnderstande euerie thing, I will at the firste entrance briefly expound those thinges which shall seeme to concerne the pro­prietie of wordes and ter­mes vsed in this my trea­tise of Spirits.

Spectrum amongst the Latines doth signifie a shape or forme of some thing presenting it selfe vnto our sight. Spectrum. Scaliger affirmeth that Spectrum is a thing which offereth it selfe to be séene, eyther truely, or by vaine imagination. The diuines take it to be a substance without a body, which béeing hearde or séene, maketh men afrayde.

Visum, signifieth an imagination or a certayne shewe, Visum. [Page 2] which men being in sléepe, yea and waking also, séeme in their iudgemente to beholde: as we reade of Brutus, who sawe his owne angell. Cicero in his first booke Acadaem. quest. writeth, that Visum, amongst the Grecians is called [...], a fantasie, or vaine imagination.

Visio.Also the Latines call those things Visiones, whiche the Grecians name [...].

Terriculamenta, are vayn visions or sightes, which make men afrayde. Terricula­menta. The Latins also call it Terriculum, bicause it bréedeth feare.

Phantasma. Matth. 24. Mark. 6.That whiche S. Math. 24. and Marke. 6. call [...], Erasmus doth translate it Spectrum▪ but the olde interpreter vseth the Gréeke worde.

Phasma. [...] in lyke maner dothe signifie an else, a sighte or vaine apparition. Suidas maketh a difference betwéene Phantasma & Phantasia, saying, that Phantasma is an ima­gination, an apperance or sight of a thing which is not, as are those sightes whiche men in their sléepe do thinke they sée: but that Phantasia, is the séeing of that onely which is in very déede.

[...] is taken in Luke. 24. chap. for a spirite or vaine imagination. Pneuma. Luk. 24. Howbeit most cōmonly some other worde is ioyned vnto it, if it be put for an euill spirite: as [...]. The Gentiles (as S. Augustine and other fathers doo testifie) supposed that the soules of men became Daemones, that is, good or euill angels: which if they had done wel, then were they called Lares, that is priuate gods: but if they haue done euill, then were they named Lemures, or Laru [...], bugs & Elues. But if it were douted whether they had liued well or yll, then were they called Manes. Apu­leius and other olde writers affirme, that Genij and Lares were all one.

Lares.It was supposed (as Festus witnesseth) that Lares, were the soules of men, or else in [...]ernal gods. Lares were called Praestites, Praestites. bicause they made all things safe with their eyes: [Page 3] that is, they saued and preserued all things.

And authors affirme, they were called Hostilij, Hostilij. for that they were supposed to driue away enimies. Neither were they thought to beare rule only in priuate houses, & in crosse méeting ways, but also to defend Cities. They were lyke­wise worshipped priuately in houses, and openly in the high wayes. As touching those that were called Lar [...]s you may reade more in Anthonius Constantius, of Fauentia his com­mentaries, and in Ouid. lib. 5. Fastorum.

Genius (saye the Grammarians) is the naturall god of euery place, of euery thing, Genius. or of euery man when we are borne, as it is written, we haue two Geni [...], wherof the one encourageth vs to doo well, the other [...]o doo euill. Genius (saith Censorinus) is a god in whose gouernance euery man doth liue, so soone as he is borne: eyther bicause he taketh care for our begetting, or that he is ingēdred with vs, or els that he taketh charge and defence of vs when we are be­gotten. Sure it is, he is called Genius, à gignendo, that is, of begetting.

Penates lykewyse are domesticall gods. Macrobius af­firmeth, that they are gods by whom we onely breathe, Penates. by whom we enioy this body, & by whō we possesse the reson of our minds. Nonius sayth, Lemures are spirites walking by night, & terrors rising of pictures of men & of beasts. Other say, that Lemures are euil & hurtful shapes which appere in the night, yea and that they be the soules of those that make men blacke and blew, called after that name.

Some men call the ghosts of al dead things by the name of Lemures. Thus sayeth Apuleius, Of those Lemures ▪ Vmbr [...]. he that hathe care of hys posteritie, and inhabiteth the house with a peaceable and quiet kinde of rule, was called Lar familiaris, god of the house. And bicause amongst the people of olde tyme, as they counted Lares good, so they supposed Lemures to be nought, therefore to driue them away, they did sacrifice vnto them.

[Page 4] Lemures.Some other men affirme, that Lemures are soules which tarrie about the bodies. Porphyrius calle [...]h them the wan­dring soules of men departed before their tyme, as it were Remures, taking their name of Remus, whose soule folowed his brother Romulus: who to the intent he mighte pacifie them, instituted feastes called Lemuria.

Laruae. Seruius writeth, that Vmbrae were called Laruae: and they called dead mens soules by the name of Vmbrae. Of Laruae men are called Laruat [...] that is to say, frantike men, and suche as are vexed with spirites. Who also (as Nonius witnesseth) are called Ceriti. Ceriti.

Seruius sayeth, that mennes soules are called Manes, at suche tyme as departyng from their bodies, Mane [...]. they are not yet passed into other bodies. And he iudgeth that they are so called by the fygure [...], (whiche is when one speaketh by contraries) of the olde adiectiue Manus, that is good, bicause they were nothing lesse than good. For the auncient people supposed, that Manes were infernall gods, and therfore did they number them amongst theyr euil gods, and pacified them with sacrifice, least they should hurt them. Some affirme that Manes are in déede infer­nall gods, but yet good: whereof commeth Mane, whiche signifieth good, and Dij Manes, as if you would say, good & prosperous gods, & therof also is said Jmmanes, for, not good.

Some other suppose, that soules separated from the bo­bodies, were called after this name: Whereby we sée the auncient monuments of tumbes haue ben dedicated to Dijs Manibu [...], to the infernal gods: In the which opinion Apu­leius was, as we sayd a little before.

There are some that iudge Manes, to be the very same, that the olde people called Genij ▪ and that there were two of these Manes assigned vnto mens bodies, euen immediatly after their begetting, which forsake them not whē they are dead, but continue in the graues after the bodies are consu­me [...]. [...]or the whiche cause, those men who defaced Monu­mentes, [Page 5] were thoughte to doo wrong vnto the gods called Manes. The soothsayers called as well the celestiall as the infernall gods by the name of Manes, and that bicause they beleued (as Festus doth write) that all things did ma­nare, that is, were deriued from them. Other thinke they were so called [...] manandopunc; of [...]lowing, bicause the places be­twéene the circle of the Moone and the earth from whence they come, are full of soules.

Mani [...] are deformed creatures, as Festus saythe: Maniae. and also vgly shapes, wherwith nursses make children afrayd.

[...] is a woman with a face almost of a mōstrous fa­shion: Mormo. hereof it is taken for a heg: as also [...], doth signifie a terrible sight, a spirit, or an elfe. Nicephorus say­eth in his Ecclesiasticall historie, that a woman vsing to walke by night is called by the name of Gilo.

Lamiae were supposed of the aunciente people to be wo­men hauing eyes to put out or in at their plesure, Lamiae. or rather certaine shapes of diuels, which taking on them the shew of beautifull women, deuoured children and yong men, allured vnto them with swéete inticementes.

Philostratus in his booke Appollonio, writeth a maruel­lous historie or fable of one Menippus, beloued of an heg. The same authour writeth, that Lamiae are called of some men Laruae, spirites walkyng by nighte: and Lemures, nighte spirites of horrible shapes: and of many Empusa, ghosts of variable fashion: and that nursses so named them to make their children afrayde.

Chrysostomus Dion writeth, that in the inmost parte of Affrike are certayn wylde beasts, hauing the countenance of a woman, whiche in lyke maner are called Lamiae: and he sayth that they haue their pappes and al the rest of their breast so fayre as any paynters witte can deuise, which be­ing vncouered, they disceytfully allure men vnto them, and when they haue taken them, doo foorthwith deuoure them. Lame [...] ▪ of Hie­remie▪ chap. 4.

In the fourth chapter of the Lamentations of Hieremie [Page 6] it is sayde: Lamiae nudauerun [...] mammas suas &c. Apuleius writeth, that Lamiae are things that make Children a­frayde.

Striges. Lamiae are also called Striges. Striges (as they saye) are vnluckie birdes, whiche sucke out the bloud of infants ly­ing in their cradles. And hereof some men will haue wit­ches take their name, who also are called Volaticae, as Fe­stus writeth.

The name of Gorgon, was inuented to make childrē a­fraid: Gorgones. for they say these Gorgons are rauening spirites, such as men faine Lamiae to be.

Ephialtae, & Hyphialtae, that is Jncubi and Succubi, (which we cal Maares) are night spirits or rather Diuells, Incubi. Succubi. which leape vpon men in their sleepe. The phisitians do affirme that these are nothing else but a disease.

Empusa is an apparition of the Diuel, or a spirit which sheweth it selfe vnto such as are in misery, Empusa▪ chaunging hys shape into diuers formes, and for the most parte appeareth at noone time. Read more hereof in Suidas.

Dicelon, is so called bicause it is sente to make men a­fraid: Dicelon. those kinds of terrors the Grecians cal Hecataea, as Apollonius writeth, bicause Hecate or Proserpina is the cause of them, Hecataea. who therfore is called [...] that is of terrifying, and that by reason that terrours by night were thought to be stirred vp by hir.

Plutarchus writeth, that Acco and Alphito, were mon­strous women, Acco. Alphito. by naming of whome, mothers kepte their children in awe, and made them feare to do euill.

Cardanus calleth these Diuels whiche kepe vnder the earth, Telchinnes. & many times kill men as they are vndermining, by the name of Telchinnes. Men vsing witchecrafte, and such as are possessed with a Spirite, and out of their wits, are called amongst the Grecians, [...].

Pan. Faunu [...].Of these sorte are those monsters, halfe lyke men and halfe like beastes, which men saye are founde in woods, [Page 7] and oftentimes haue appéered vnto men. It is sayde, that Panes and Fa [...]ni, are all one, hauing their nether partes lyke vnto Gaotes féete.

And menne saye, that Satyri, Satyri. Sileni. are almoste lyke vn­too menne: And those whiche are of full age are called Sileni.

Onocentaurus, is a beaste of a straunge fashion, Onocentaurus. whiche is reported to be lyke a man in the vpper parte, and down­warde lyke an asse.

Onosceli, as it is written in Plutarche, Onosceli. are Diuels ha­uyng legges like vnto asses.

The olde people imagined, that Hippocentauri, Hyppocentau­rus. were creatures, who before were lyke to men, but the hinder partes had the similitude of horses.

And they doo fayne, Sphinx. that Sphinx is Animal [...], a beast of the similitude of a man.

Scilla, and Harpyae, are rauening Dyuels, Scilla. Harpyae. with faces lyke vnto maydens.

As touchyng menne lyuing in the Sea, Triton. Nereides. Syrenes. as Trito­nes, Nereides and Syrenes, who as the auncient people af­firmed, had faces lyke vnto menne, Reade Gesnerus in Historia Aquatilium, where hée intreateth of them. For he proueth oute of many authoures, that there are founde Monsters in the sea, hauyng shapes and counte­naunces somewhat lyke vnto men.

Some of these monsters whiche are in déede, bée of the kynde of Apes, and some are onely fabulous, or false: yet notwithstandyng, it maye bée, that the Dyuell doothe deceyue men vnder the formes of them.

Thus muche concerning tearmes, whiche wée muste vse in this oure Treatyse of Spirites or Uisions Herevntoo haue I adioyned straunge happes, and foreto­kens, whyche for the moste parte chaunce before greate matters. And therefore I knitte them vnto these, by­cause they haue greate resemblaunce vnto them. [Page 8] For vayne imaginations also appéere vnto our sights: ar­med men as it were are séene on earth, or in the aire: and other suche lyke shapes, voyces, noyses, crackes, and suche lyke. Portentum. But as touching the very wordes, Portentum is that which forsheweth some thing to come, as when straunge bodies appere in the ayre, or blazing starres, or thunder in fayre weather, or whirlewindes do chaunce. Festus sayth, that albeit Portentum be a naturall thing, yet it happeneth seldome, and doth betoken some thing to come to passe af­ter a certaine season.

Ostentum, is some straunge thing, whiche sheweth some thing to come to effecte spéedily. Ostentum. They giue the lyke exam­ples of them bothe.

Prodigium, is a thing which albeit it often chaunce by course of nature, Prodigium. yet notwithstanding it doth always beto­ken some euill thing, being called Prodigium, as it were of porro agendum, to bée doone afterwarde.

Monstrum. Monstrum, is that whiche hapneth agaynst nature, as when any thing is brought foorthe hauyng membres bée­longing to an other kynde: the whiche is also called Pro­monstrum, as who should saye, Porro aliquid monstrans, siue monens, that is, shewing or warnyng some thyng to happen afterward. Notwithstāding these termes are many tymes confounded togither, & taken in one signification, and that bicause they respect one ende, that is, to tell before or giue warning of things to come. The vayne visions wheron we here intreate, appertayne nothing to natural philosophers, neyther yet these things which we haue ioyned with them. For if a sodaine cracke, or sound, or groning, or rumbling, as though the house would fall, or if any other thing chaūce whiche standeth by natural reason, it doth not proprely be­long vnto this matter which we haue in hand. But letting these things passe, we will by Gods helpe and ayde come néerer to the matter it selfe▪

CHAP. II. Melancholike persons, and madde men, imagin many things vvhich in verie deede are not.

THere haue ben very many in al ages, Some men denie there are Spirits. which haue vtterly denied that there be any spiri­tes or straunge sightes. The Philosophers of Epicurus sect did iest and laugh at al those things whiche were reported of them, and counted them as fayned and counterfeat, by the whiche only children and fooles, and playne simple men were made afrayd. When Cassius, who was an Epicurian, vnderstoode by Brutus, that he had séene a certain vision, he (as Plutarche doth testifie) indeuored to attribute the mat­ter vnto naturall causes. We reade in the .23. chap. of the Actes of the Apostles, Acts. 3 [...]. that the Sadduceys did not beléeue there shoulde be any Resurrection of the dead, and that they denyed there were any spirites or angels: Yea and at thys day, many good and godly men beleue those things to be but tales, which are talked of [...]o and fro concerning those ima­gined visions: partly bicause in all their lyfe, they neuer sawe any suche, and partly or rather especially, bicause in time past men haue bin so often deceiued w ^t apparitiōs, vi­sions and false miracles done by Monkes and Priests, that nowe they take things that are true, to bée as vtterly false. What soeuer the cause is, it may be proued, by witnesse o [...] many writers, & by dayly experience also, that spirites and straunge sightes doo sometyme appeare, and that in verye déede many straunge and maruellous things doo happen. True it is, that many men doo falsly per [...]uade themselues that they sée or heare ghostes: for that which they imagin they see or heare, procéedeth eyther of melancholie, mad­nesse, weaknesse of the senses, feare, or of some other per­turbation: or else when they sée or heare beasts, vapors, or some other naturall things, then they vaynly suppose, they [Page 10] haue séene sightes I wote not what, as héereafter I will shewe particularly by many and notable examples.

There is no doute, but that almost al those things which the common people iudge to be wonderfull sightes, are no­thing lesse than so. But in the meane season it can not be denied, but that straunge sightes, and many other suche lyke things, are sometymes hearde and also séene.

Sundrie ima­ginations of malancholicke persons.And fyrste it can not be denyed, but that some menne whiche eyther by dispositions of nature, or for that they haue susteyned greate miserie, are nowe become heauie and full of melancholie, imagine many tymes with them selues being alone, miraculous and straunge things. Sometimes they affirme in greate soothe, that they verily heare and sée this or that thing, whiche notwithstanding neyther they nor yet any other man dyd once sée or heare. Which thing we sometimes sée by experience to b [...]e true in those men, whiche be troubled with greate headache, or subiect to other diseases of the body, or cannot take rest in the night or are distraughted of their wittes. Those whiche dwell with suche kinde of men, when they héere them tell such obsurde tales, such straunge things, and suche marue­lous visions, albeit they pittie their vnfortunate estate, yet can they not many tymes conteyn themselues from laugh­ing. Aristotle in his booke de rebu [...] mirandis, writeth of a certaine man distraught of his wittes, who going into the Theatre of Abydos a Citie of Asia, Theatrū a place to behold plaies and pa­ [...]imes in. when no man was therein, and there setting alone, by clapping of his handes, signified that he liked as well euery thing there, as if some commedie or tragedie had ben notablie sette forth on stage. The verie like Historie hath Horace, in his seconde booke of Epistles of a certain man, who comming into the Thea­tre at Argos, behaued him selfe euen as the other man did: And when his Kinsfolke through the helpe of good Phisitians, hadde restored him to his ryght wittes againe, he was verie angrie with them, saying, that he neuer liued [Page 11] more pleasantly than while he was beside him selfe. Athe­neus lib. 12. writeth of one Tresilaus, whose braines were so distempered, that he verily supposed all the ships whiche aryued at Porte Piraeus, to be his owne: he would numbre them, he commaunded the Mariners to launch from shore, and when they returned after their voyage home againe, he as much reioyced as if he had ben owner of all where­with they were laden. The same man affirmed, that in al the time of his madnesse he liued a verie pleasant life, vn­till the Phisitian hadde cured him of his disease. I my selfe haue séene a man, Iohannes Leonardus Sertorius by name, whom verie honest and graue men, which knewe him wel, Ioannes. Sertorius. would testifie to be a godly man, which was throughly per­swaded with him selfe, that he coulde proue our Religion which we nowe professe, to be true and catholicke, euen by a miracle from heauen as somtime Helias did. He desired the Magistrates of certaine Countries to cal togither their Papistes, and Protestantes: for he was readie (he sayde) to shewe this miracle, and in case he dyd it not openly before them all, he refused not to susteine any kind of punishment. The lyke reason is also of other men whiche are besides them selues: for they take on them maruelous things, eyther bycause they haue mused long time on some matter conceiued in their minds, as cunning Artificers often times do: or bycause they haue ben long weried with sicknesse, or else bycause they loue extremelie. You shal find some that imagine them self as it were armed with horns of an Oxe: other apéere to them selues to be erthen vessells, and there­fore they will shun euerie thing for feare they be broken. Of such an one writeth Galene, De lo is affectis. lib. 3 ca 6. and also lib▪ 4 ca. 1▪ Other suppose them selues deade, other thinke them selues great Princes, other to be learned men, other to be Prophets & Apostles, & therfore they wil foretel things to come. The same he writeth of them y ^t are taken with frensie See Ludoui [...]. Caeliu. li. 17. c [...]. [...]. antiqui­tat. Galen de loci [...] affectis. Libro de Sim­tomatum diff. chap. 3. and namely, of one Theophilus a Phisitian, [Page 12] who in other things was wyse, and coulde dispute wel and perfectly knowe euery man: yet notwithstanding, he thou­ght there were certein Minstrels did haunte that corner of his house where he vsed to lye, and that they tuned theyr pypes, and played on them euery daye: And hée verily thoughte, that he sawe them, some sittting, and some stan­ding, and in suche sorte continually pyping without inter­mission, that they ceassed at no tyme, neither in the day, nor in the night. And therfore he neuer ceassed to crie, and to commaunde his seruantes to driue them out of his dores. When he was throughly recouered of his sicknesse, then he tolde all other things which euery one of them had sayd or done: and also he called to mynd the imaginations which he conceyued of the tediousnesse of the minstrels.

Paulus Aegi­neta. Lycanthropia. Paulus Aegineta writeth in his thirde booke and .xv. chap. that those that are taken with Lycanthropia ▪ (whiche is a kynde of madnesse) leape oute of their houses in the night, in all things imitating the nature of wolues, and that vntill it wax [...] day, they kéep about the graues of dead men. Moreouer, somtimes the Diuel (enimie to mankind) so deceiueth men, that they séeme vnto them selues to bée beastes. Augustine vp­pon Genesis. Wherof Augustin writeth In Genesin ad literam lib 7▪ cap. 11. they which are bitten with madde Dogges are afrayde of water. This disease they call Hydrophobiam: out of which Aegineta lib. 5. ca. 3 reporteth, Hydrophobia. that they which are troubled wyth this disease, looking on the water, and béeing broughte vnto it, flée from them soone: other vt­terly refuse all kynd of moysture: and that there are some whiche barke like Doggs, and bite them that come vnto them. Rufus shewing the cause of their feare, sayeth that they suppose they sée in the water the shadowe of the Dog whiche bitte them. Rufus.

Ephialtes, which the Phisitions call the Maare, is a dis­ease of the stomacke, Ephialtes the [...]. concerning which reade Paulus Ae­gineta▪ li. 3. cap. 16. Many which are taken with this disease▪ [Page 13] imagine that a man of monstrous stature sitteth on them, which with his handes violentlye stoppeth their mouthe, that they can by no meanes crye out, and they striue with their armes and hands to driue him away, but al in vaine. Some led with vayne fantasie, thinke him who oppres [...]eth them, to créepe vp by little and little on the bed, as it were to deceyue them, and anon to runne downe agayne. They séeme also to themselues to he [...]re him. This disease is cal­led by an other name [...], and [...].

Madde men which haue vtterly loste the vse of reason, or are vexed by Gods permission, with a Diuell, Madmen. whome the Gospel calleth [...], doo maruellous thinges, talke of many visions and diuers other matters. Theyr sight deceiueth them, in somuche as they mistake one man for an other: which thing we sée by experience, in Bedleme houses where mad and frantike men are kepte. We read that Aiax t [...]ke the matter so greuously, when Achilles ar­mour was adiudged vnto Vlisses that becomming madde through griefe, and drawing out his sworde, he set vppon herds of swyne, supposing that he fought with the whole army of the Grecians. Afterwards hanging vp two of the greatest of them on postes, with rayling words he whip­ped them, thincking one of them to be Agamemnon, the o­ther Vlisses, of whom with the first he was angry as an euil iudge, with the other bicause he was by him vanquished in iudgement. But afterwards when he came agayn to him selfe, for very shame he flewe him selfe. It hathe many times chaunced in battaile, that the souldiors falling into greate furie their captaine [...] haue ben forced to take away theyr armour, bicause by rage they toke their owne fe­lowes for enimies, and began to set on them violently.

Tertullianus sayth thus: Tertullian. Those whiche are mad sée one man in an other, as Orestes sawe his mother in his sister, Aiax beheld Vlisses in an heard of swine, Athamas and A­gaue wild beastes in their owne children &c.

CHAP. III. Fearefull men, imagine that they see and heare straunge things.

THat whiche we haue hytherto spoken con­cerning melancholicke men, and men out of their witts, may also be vnderstood of ti­morous and fearefull men. For if any man bée timorous by nature, or subiect to feare through great daungers, or by some other wayes, he also imagineth straunge things whiche in déede are not so, especially if he haue in him any store of melan­cholie. Wemen, which for the most parte are naturally ge­uen to feare more than men, [...]. P [...]t. 3. (for which cause S. Peter in his first epistle speaking of the duety of married folks, cal­leth them the weaker ve [...]sell,) do more often suppose they sée or heare this or that thing, than men do. And so do yong wemen, bicause commonly they are afrayde. If when men sit at the table, mention be made of Spirits and elues, ma­ny times wemen and children are so afrayde that they dare scarce go out of dores alone, least they shoulde méete wyth some euyl thing: and if they chaunce to heare any kinde of noise, by and by they thinke there are some spirits behynde them, suche vaine persuasions haue they. A cowardly soul­dior iudgeth his enimies to be more in number than they are: the noyse of a leafe béeing moued so affrighteth hym (which thing God in his lawe threatneth his people of Is­raell except they do their dueties) that he betaketh him selfe to his héeles: if he but heare a woodspecke with his [...]ill beating on a Trée, he straight thinketh the enemie readie to leape on his shoulders: yea if [...]e heare but a mouse moue, by and by his harte is in his Hose. These and suche lyke things neuer trouble a stoute and coragious Souldiour.

[Page 15]And yet som [...] times in the chase, lustie souldiours flying away from their companie, are so troubled in minde, that they thinke their friends enimies, and cannot tell in the world where they are, and whether they go: all the which commeth by feare.

Plutarche in his booke De sera numinis vindicta, Plutarche. repor­teth a maruellous and notable historie, of one called Bes­sus: who after he had murdered his father, hid him selfe a long season. But on a time as he went to supper, espying a swalowes nest, with his speare he thrust it downe: and when those which supped togither with him, misliked and abhorred his crueltie (for we like not those men that trouble litle birdes and other beasts, bicause we iudge them au­sterne and cruell) he aunswered: haue they not (saith he) falsly accused me, a greate while crying out on me, that I haue slayne and murdered my father. Those which wer [...] present being striken with greate admiration, reported these his words to the king, who immediatly caused hym to be tormented, and examining the matter diligently, at the last founde him giltie and punished him as a manquil­ler of his owne father. Hereof ye may gather what fear [...] can do: the swalowes coulde not speake, and yet he per­swaded him selfe that they vpbrayed him with murdering his father. Euen so many through feare, imagine that they heare and sée many thinges whiche in deede are méer [...] trifles.

Procopius in the beginning of the warres of Italie de­clareth, that as Theodoricus sate at meate, Theodoricus imagining that he seeth Simmachus. after he had put to death Boethius and Symmachus his sonne in lawe, a fishes head being brought before him, he sawe in it the countenance of Symmachus looking horribly, which biting the nether lip with lowring eyes séemed to threaten him, wherewith the King béeing sore abashed fell into a grée­uous sicknesse, wherof he afterwards died. Yea feare if it be [Page 16] vnmeasurable maketh vs to abhorre those things, whiche otherwise should be comfortable vnto vs. The apostles of our lorde Jesu Christ may be examples hereof. Matth. 14. Who in the night season being in greate daunger in the Sea, when they sawe Christe walking on the water approching to­wards them wer maruelously appalled. For they supposed they sawe a Spirit, and cried out for feare. But the Lorde came to deliuer them out of that present daunger wherein they were. After his resurrection they were maruellously affrayde, and as S. Luke saith, they verily supposed they saw a Spirit, Luke. 24. when in deede he appeared vnto them in his owne body. Therfore the lord comforteth & hartneth them saying: Behold my hands & my féet, for I am euē he: hādle me and sée: for a spirit hath not flesh and bones as ye sée I haue. They through great ioy could not beleue it, but mar­uelled at it. Héere thou séest, by feare it came to passe, that the Disciples supposed y ^e lord him self to haue ben a ghost. And therefore no man ought to maruell if we hindered by feare, mistake one man for an other, and perswade our selues that we haue séene spirits, whereas no suche were. They whiche are of stout and hautie corage, frée from all feare, seldome tymes sée any spirits. It is reported of the Scythiās, Stout and cur­ragious men seldome se any Spirit [...]. a warlike natiō dwelling in mountaynes (from whom it is thought the Turkes take their originall) that they neuer sée any vayne sightes of spirits. Authors write that Lions are not feared with any bugs: for they are full of stomacke and deuoide of feare.

CHAP. IIII. Men vvhich are dull of seing and hearing imagine ma­ny things vvhich in very deed are not so.

THey which are weake of sight are many tymes in suche sorte deceyued, that they beholde one man in stede of an other. Poare blynded men whom the Gréekes call [...], which can not [Page 17] sée any thing, except it be very néere their eyes (as for the most parte students are, which night and daye turne ouer their bookes) are so muche deceiued in their sight, that they are many times ashamed to vtter what they haue thought they haue séene. And it standeth by naturall reason, that an ore séemeth to be broken in the water: and a tower foure cornered, a farre off sheweth to be rounde. Dronken men see straunge things. Those whiche drinke wine immoderately, in suche sorte that their eyes beginne to waxe dimme, and stare out of their heads, like hares whiche haue bene caried hanging on a staffe a mile or twaine, sée things farre otherwise than sober men doe. They suppose they sée two candles on the table, whē there is but one: desiring to reache the potte, they put their hand amisse. In Euripides tragedie named Bacchis, Euripides. Pentheus af­firmeth that he séeth two sunnes and two cities of Thebes: For his braines were maruellously distempered. It is a common saying, that if wine haue the victorie, all things seeme to bée turned vpside downe: trées to walke, moun­taines to be moued, & riuers to runne against the head. &c. Salomon exhorteth all men from dronkennesse, in his pro­uerbes. cap. 23. shewing what discommodities ensue therof, Prouerb. 23. and amongst other things he sayeth thus: Thy eyes shall sée straunge (to witt) visions and maruellous apparitions. For as timorous men imagin miraculous things, euen so do dronken men, who of purpose corrupt and spoile their sight. And albeit God shew many wonders in the aire, and in the earth, to the ende he may stir men vp from idlenesse and bring them to true repentaunce, yet notwithstanding we must thinke that dronken men which sit vp vntill mid­night do often say, they haue séene this or that vision, they haue behold this or that wonder, when as in déed they are vtterly deceyued. For in case they had retourned home in due season, and not ouercharged themselues with too much wine, no suche thing had appeared vnto them. For in dede their eyesight had not bin blinded. Doth it not often come [Page 18] to passe, that when men are once throughly warmed wyth wine, they mistake one for another, of whom they thought they were abused in worde or déede, and violentlye flye on them with weapon? The place before alleaged out of Sa­lomon, maye also bée vnderstood to thys purpose: Thy eyes shall sée straunge (to witte,) women, to luste after them. For experience teacheth vs that men being dronk, assaie to rauishe matrones and maydens, which béeing so­ber they would neuer once thinke vppon. Wine immode­rately taken is the nurse of rashe boldnesse and filthy lust.

Some see them selues. Aristotle writeth that some menne through the féeble­nesse of their sight, beholding in the aire néere vnto them (as it were in a glasse) a certaine image of them selues, suppose they see their owne angels or soules: and so as the Prouerbe is, they feare their owne shadowe. Although men in obscure and darke places can sée nothing, yet doo they not (I pray you) imagine they sée diuers kindes of shapes & colors. And we many times suppose those things which we sée, to be farre otherwise than in déede they are.

It is well knowne, a mans sight maye be so deceiued, that he verily thinkes that one deuoureth a sword, spitteth out money, coales, and suche like: that one eateth breade, and spitteth foorth meale: one drinketh wine, which after runneth out of his forehead: that one cutteth of his felowes head, which afterwardes he setteth on agayne: and that a cocke séemeth to drawe after hym a huge beame of tym­ber. &c. Moreouer it may be brought to passe by naturall things, as by perfumes and suche like, that a man woulde sweare in earnest, that all men [...]itting at the table wyth him, haue no heds at al, or else that they are like the heads of asses: & that somtimes a vine spreadeth it self as it were ouer al the house, whē in deed it is a mere deceit, or a plain iuggling cast Of whiche matter there be bookes cōmonly set abrode. Hearing dece­ueth. The like reson is in hearing, & in the other sen­ses. Those men who [...]e hearing is somwhat decayed, many [Page 19] tymes séem in their owne imagination, to heare the noyse of boystrous winde, or violent tempeste, the sparkling of fyre, the roaring of waters sodenly increased, singing and sounding of instruments, and also the iangling of belles, when as in deede these things are not so, but only chaunce by default of hearing: for others whiche are conuersant with them, hauing the right vse of hearing, doo not heare any suche thing at all. Somtimes in very deede such things are heard, as the crackling of waynscot walles, and suche lyke, whiche are naturall signes of some tempeste short­ly after ensuing.

There are also certaine hollowe places, thorough the whiche the winde whiszing, giueth a pleasant sound, as it were through a pipe, much lyke vnto singing, so that men wonder very much therat. We reade in writers of Phi­losophie, that the very same also chaunceth in banks of ri­uers, whiche bend a little in compasse. Hearing is also de­ceyued when we thinke we heare thunder, and it is in déed but the rumblyng of some carte. The sens [...] of feeling is de­ceyued. There be many which thinke they handle some thing, and yet are deceyued: If men sicke of the ague, drinke wine of the [...]est and swéetest sorte, yet they thinke it is more bitter than Ga [...]l: if they eate pottage neuer so good, yet they iudge it vnsauorie: whiche thyng commeth not of any faulte in the Cooke, but of the mouth and stomack which is distempered with sicknesse. For vnto them whiche haue abundance of chol­ler, all things séeme bitter. And euen so it commeth to passe, that a man supposeth hée seeth, heareth, féeleth, or is felte of some spirite, when in déede it is not so, and yet no man can persuade him the contrarie.

If feare and weaknesse of the syghte and of other sen­s [...]s méete togyther, Weakenesse of the sight and feare. then men fall into straunge and mar­uellous imaginations, beléeuyng thyngs vtterly false, to be very true: Neyther wil they bée brought from theyr owne opinions by any meanes or reason.

[Page 20]We reade that not only perticular and priuate men, but also whole armies of soldiours generally haue bin so de­ceyued, that they haue verilye thought their enymies hard at their héeles, when as no man followed. And hereof haue procéeded many horrible flightes in battaile.

Cominaeus, a knight and diligent writer of hystories, in the ende of his firste booke of the Actes of Lewes the .11. King of Fraunce, Cominaeus. writeth, that when Charles Duke of Burgundie, with other Princes hadde remoued their armie to Paris, they vnderstood by their espials, that the next day the king had determined to sette on them with all his po­wer of men. Wherfore the next daye Charles sent out cer­taine horsemen to vewe his enimies: who comming foorth, by reason that the elemente was somewhat [...]arke, suppo­sed they sawe a huge number of pikes and speares, but when they had passed a little further and that the aire was a little clearer, they vnderstood the same place wherein they iudged the king to be with all his armie, to be planted and ouergrowne with many high thistles, whiche a farre off shewed as it had bin long speares. For the night begui­leth mens eyes. And therefore none ought to maruell, if trauellers towardes night or at midnight, mistake stones, trées, stubbes, or such like to be sprites or elues. We reade in the last booke of the kings the 3. chap. that after the death of king Achab, Kings. 4. the Moabites reuolted from Ioram hys sonne, wherefore he desired Iosaphat to aide him, and with all his power he determined to make warre on the Moa­bites, to reduce them to obedience, and subiection. Which thing when the Moabites heard, they prepared to defend themselues, so many as were able to beare armoure. But when they hadde set foreward verie early in the morning against their enimies, supposing in the rising of the sunne, the waters whiche GOD had miraculously brought out to bée redde, they sayd amongst themselues: Surely the two Kings haue encountred togither, and each [Page 21] haue destroyed other, wherevppon they running on heapes without order, to spoile the Israelites Tents, were by them vanquished and slaine: here you sée all the Armie mistooke water in steade of bloude.

CHAP. V. Many are so feared by other men, that they suppose they haue heard or seene Spirites.

FUrthermore it commeth to passe many tymes that not only pleasant and mer­rie conceyted men, but also spiteful and malitious men, chaunging their appa­rell, make others extreamelie afrayd. It is a common custome in many pla­ces, that at a certaine time of the yeare, one with a nette or visarde on his face maketh Children afrayde, to the ende that euer after they shoulde laboure and be obedient to their Parentes, after­ward they tel them that those which they saw, were Bugs, Witches and Hagges, which thing they verily beléeue, and are commonly, miserablie afrayde. Howbeit, it is not expe­dient alwayes so to terrifie Children. For sometimes through great feare they fall into dangerous diseases, and in the nyght crye out, when they are fast asléepe. Salomon pro. Salomon teacheth vs to chasten children with the rod, and so to make them stand in awe: he doth not say, we must beare them in hande they shal be deuoured of Bugges, Hags of the night, and such lyke monsters.

Many times, pleasant & merrie yong men, disguise thē ­selues like vnto Deuils, or else shroud themselues in white shéetes to make other men afrayde: with whome if simple men chaunce to meete, they make no doubt of the matter, but verily thinke they haue séene spirites, and straunge sightes. And yet it is not alwayes the safest way, so to de­ceyue [Page 22] men with iests and toyes, for many examples might be brought to shew how euill some men haue sped hereby. It is an vsuall and common thing that yong men merily disposed, when they trauell by the way, comming to theyr Inne at night, tye roapes to the bed side, or to the couerlet or garments, or else hide them selues vnder the bed, and so counterfeating them selues to bee Spirits, deceyue and mocke their fellows It chaunced once at Tigurin [...] where we dwell, that certayne plesaunt yong men disguising thē ­selues, Daunsing spi­rits. daunced aboute the Churcheyarde, one of them playing on a beere with two bones, as it were on a drūme. Wich thing when certaine men had espied, they noysed it about the citie, how they had séene dead men daunce, and that there was greate daunger, least there should shortly ensue some plague or pestilence.

Moreouer it is well knowen to all men, that harlots, and whooremongers, haue practised their wickednesse a long season vnder this cloake and pretence, persuading their family, that walking Spirites haunt the house, least they shoulde be taken with the déede dooing, and that they might enioy their desired loue. Many times such bugges haue ben caught by the magistrats, and put to open shame. Theues likewise vnder this colour haue many times rob­bed their neighboures in the night time, who supposing they heard the noyse of walking Spirites, neuer went a­bout to driue the théeues away. Touching this point, that an euill Spirit, by meanes of naturall things which haue straunge vertues, can do maruellous things, by deceyuing mens senses, I will at this present speake nothing.

CHAP. VI. Preestes and Monckes fained themselues to be Spirites: also hovve Mundus vnder this colour defiled Paulina, and Tyrannus abused many noble and honest ma­trones.

TO these things may be added that ther haue bene in al ages certain priests, which practi­sing straunge deuises, & giuing themselues to Necromancie, haue bewitched foolishe men that highlie estéemed them, to the ende they might thereby encrease their riches, and followe their lustful pleasures. Touching which mat­ter, to the ende godly disposed men may be the more heed­full, I will rehearse a fewe histories.

Iosephus a writer of histories, Iosephus d [...] antiquitatib. in his 18 booke and 4. chap. of Antiquities, remembreth a notorious déede which hap­ned at Rome in the tyme of Tyberius Cesa [...], vnder the pre­tence of sacrificing to the goddesse Isis. I will recorde the historie as it is translated by Galenius a very learned mā.

There dwelled at Rome a woman named Paulina, Paulina and Mundus. no lesse renoumed for honestie of lyfe, than for the nobilitie of parentage: She was also very riche and excéeding beau­tiful, as one that was now in the floure of hir age, & especi­ally adorned with the great vertue of chastitie: and maried she was to one Saturnius, a man worthie of such a wyfe. It chaunced that Decius Mundus, a famous yong knight, became very muche enamored with hir: & bicause she was a woman of greater welth thā that she might be won with rewardes and money, so muche the more was this louers madnesse inflamed, in so much that he stuck not to proffer hir for one night .200000. groates. The Atticke groate & the Romain penie are by cōmon valuation all one. [...]udeus accoūteth one of them worth .viij Crusados: so this summe according to his reckening amounteth to .26000. Florens.

[Page 24]And yet not being able by these meanes to moue hir cō ­stant mind, bicause he could not endure the rage of his loue, he determined, by abstinence and hunger to make an ende both of lyfe and loue together. This determination was not vnknowen to Ide, Mundus Fathers bondseruant, a mayde cunning in many artes, but suche as were not to bée lyked. She maruellously gréeued with the yong mans wil­fulnesse in absteining frō meat, talking with hym, by swéet & flattering words began to encourage him, assuring him y ^t she would bring to passe, that he should at his pleasure em­brace Paulina. After that he had gladly condiscended to hir entreatie, she telleth him she must néedes haue fiftie thou­sande groates to ouerthrowe the Gentlewomans chastitie. So putting the yong man in good hope, and receyuing as­much money as she required, bycause she well knewe Pau­lina coulde not be wonne with money, she deuiseth a newe way to deceiue hir. Understanding therfore y ^t she was mar­uellously addicted to the worshipping of Isis, she inuenteth these meanes: She talketh with some of Isis Priestes, and hauing receyued sure promise of them to kéepe all things secrete, and (which is most effectuall) hauing shewed their rewarde, promising presentlye 25000. groats, and when they had done the déede, other 25000. she openeth vnto them the yong mans loue, beséeching them to helpe by all mea­nes possible, that she mighte enioy the same. They touched at the harte with desire of the money, gently promi­sed their helpe. Wherefore the eldest of them speedelie go­eth to Paulina, and being admitted to hir spéech, after he had obtained to talke with hir in secrete, he declareth that he is come vnto hir being sent by the greate God Anubis (this Anubis hauing a heade lyke to a Dogge, was worshipped togither in one Temple with Isis) who is maruellously in loue with hir beautie, and doth cōmaund hir to repaire vn­to him. She ioyfully receyued the message, and forthwith vaunteth among hir familiar acquain [...]aunce, that the God [Page 25] Anubis hath vouchsaued to loue hir: And she telleth hir husbande, that she must suppe and lye with him. Which thing was so muche the more easelye graunted vnto hir, for that hir husbande had had good experience and know­ledge of hir chastitie. Whervpon she goeth to the temple, and after supper when time of rest drew néere, being shut in by the priest, she méeteth with Mundus, who had priui­lye hidden himselfe there, the darkenesse bringing them together, without any suspition. And so all that night she satisfied the yong mans desire, supposing she had done plea­sure vnto the God. Afterwards he departing from hir, Pau­lina early in the morning, before the priests (who were priuie to this deceyt) were stirring, returned home to hir husband, to whome she recounteth hir méeting with Anu­bis, & also with great words setteth out the same amongst hir gossips and friends. They could not beléeue hir, consi­dering the nature of the thing, and yet could they not chuse but maruell, waying the greate chastitie of the woman. Thrée dayes after the déede done, Mundus méeting by chaunce with his beloued, saide vnto hir: O well done Pau­lina, thou hast saued me 200000 groats wherewith thou mightest haue encreased thy riches, and yet notwithstan­ding thou hast fulfilled my desire, for I way it not that thou hast despised Mundus, sith vnder the title of Anubis ▪ I haue enioyed my disired lust, which words sayde, he de­parted. But the woman then first perceiuing this villany, began to teare hir garments, and opening the whole mat­ter vnto hir husband, beséecheth him that he suffer not such a notorious mockerie to go vnpunished. Hir husbande then declareth the whole matter to the Emperoure Tiberius: who after he had learned all things by diligent examina­tion, trusseth vp these iugling priests on the gallowes, to­gither with Ide, the authour of al this mischiefe, by whose meanes chiefly the chastitie of this noble gentlewoman was defiled: and ouerthrowing their temple, he commaun­ded [Page 26] the Image of Isis to be sunk in the riuer Tibris. But i [...] pleased him to chasten Mundus with banishment, a more gentle kynd of punishmēt, ascribing his fault to y ^e weaknes of his immoderat loue. By this history it may easily be ga­thered how Sathan in times past be witcht the Gentils, & how their priests persuaded them y ^t their Gods appearing in visible form spake this or y ^t vnto them, which notwith­stāding were very false. Under the pretēce of worshipping their gods, thei gaue thēselues to wicked deuises. For how often may we wel think they cōmitted abhominable mis­chief (although in déed y ^e matter it self neuer cam to light.) If they brought it to passe, y ^• Mundus by their means en­ioyed his desired loue, surely there is no doubt, but y ^t they thēselues vnder the color of holinesse defloured other mē [...] daughters & wiues: for otherwise this deuise coulde neuer haue bin so redy in mind. This matron would neuer hau [...] bin so wel cōtent, vnlesse y ^• very same had bin practised w ^t other dames before. Neither yet wold hir husbād haue suf­fered hir t [...] lodge in the Church al night. What néed was ther for y ^e gods to haue beds prepared for thē in y ^e Church, whē it was most aparāt they neuer lodged in thē. Princes also may lern by the exāple of Tiberius, although he were a wicked tyrant, how such varlets are to be restrained. T [...] thys purpose maketh y ^e historie which Ruffinus a priest of Aquilia reporteth in Li. 11. ca. 25. of his ecclesiastical history. Ruffinu [...].

Tyrannus a wicked priest.There was a priest in Alexādria in Egipt, vowed to Sa­turn whose name was Tyrānus. This mā as it had bin frō the mouth of god, vsed to say vnto al such noble & principal mē, whose ladies he liked & lusted after, that Saturne had cōmaunded, y ^t such a ones wife shuld lie al night in the tē ­ple. Then he which herd y ^e message, reioycing much y ^t the god vouchsafed to cal for his wife, decking hir vp brauely, & giuing hir great gifts (forsooth lest she shuld be refused bi­cause she came emptie) sent hir foorth vnto y ^e temple, wher [...] the woman being shut vp in the presence of al men▪ Tiran­nus [Page 27] whē he had fast locked the dores, surrēdring the keys departed his wayes. Afterwards in great silence passing through priuie caues vnder the grounde, he issued foorthe out of the open holes into the image of Saturne: whiche image was made hollow in the backe, and cunningly fast­ned to the wall. And as the candles burned within the Church, be spake sodeinly vnto the woman (giuing great [...]are, & praying deuoutly) through the image made of hol­lowe brasse, in such sorte that the vnhappy woman, trem­bled betwene feare and ioy, because she thought hir selfe worthy of the speach of so great a god. Now after the [...]au­dy god had talked his pleasure to bring hir in great feare, or to prouoke hir to lust and wantonnesse, sodeynly all the lightes were put out with the spreading abrode of shéets, by a certein cunning deuise. And then descēding out of the image he committed adulterie with the woman muche a­bashed and afrayde, vsing most profane and wicked gloses vnto hir. Whē he had thus delt a long season, almost with al the wiues of these sely gentlemē, it chaunced in the ende that a certein chast gētlewoman began to abhorre & loath the déede, & marking y ^e matter more héedfully, knew it to be Tyrannus voice: & thervpō returning home agayne de­clared y ^e [...]lye conueyance of this horrible déede vnto hir hus­bande. He being set on fier with rage for the iniurie done vnto his wife, or rather vnto himself, apprehēded Tyran­nus, & brought him to y ^e place of tormēts, where being con­uicted he cōfessed al y ^e mater, & thē other deceits being like­wise detected, al shame & dishonor was spred throughout y ^e houses of the Pagās: y ^e mothers were founde adulterers, fathers incestuous persōs, & their childrē illegittimate and bastards. Which thing so soone as it was brought to light and noysed abrode, togither both Church and image, and wickednesse and all was vtterly subuerted and destroy­ed. We reade that Numa Pompilius bare the people of Rome in hande that he hadde familiar companye with [Page 28] Egeria a Goddesse of the waters, to the ende he might pur­chase credite and authoritie to his lawes.

CHAP. VII. Timotheus Aelurus counterfeating him selfe to be an Angell, obteined a bissopricke: foure Monkes of the order of Preachers, made many vayne apparitions at Berna.

IT might bée somewhat borne withall, if these things had only chaunced among the Gentiles, which were without the word of God, if we dyd not euidentlye sée the like happen often times amongst christians, and in case it were not to be feared least many suche things shoulde happen euen at this day also. Lippis & ton­soribus no [...]um For it is well knowne to all men, that there haue bin many ma­giciens, sosserers, & coniurers, & those especially Monkes and priests, who could easelye counterfeit visions, and mi­racles, and familiar talking with soules.

Theodorus. Theodorus Lector, collectaneorum ex historia ecclesia­stica li. 1. writeth of Timotheus Aelurus, that he, before Pro­terius bishop of Alexandria was put to death, gaping for the bisshopprike, in the night cladde in blacke apparell walked about the celles of the monkes, and calling eche man by his name, they answering, sayde vnto them, that he a spirit, one of gods seruants came to warne them, that euery one reuolting from Proterius, should ioyne him selfe vnto Timotheus. And by this craft and deceyte obteyning the bisshopprike, he made greate vproares in the Churche of God. Heere I cannot refraine my selfe as touching this present matter, Foure moncks of Berna. but that I rehearse a famous historie, of foure monkes of the order of preachers (who were brent at Berna in Heluetia in the yeare of our Lord 1509. the last daye of May) by what subtilties they deceyued a poore [Page 29] simple Frier whō they had lately reteined into their mo­nasterie: concerning which thing, many bookes were writ­ten at the same time when these things were done, which are yet extant both in the latine and in the germaine tong. There was great contention betwene the monkes of the order of preachers, and the friers Minorites, or Franciscans, touching y ^e cōceptiō of the virgin Mary. The Friers prea­chers affirmed, that she euen as other men also was con­ceiued in originall sinne, that the Franciscans denied and stoutly denied. At the last the matter came to that issue that the preachers determined to auouche and proue their opi­nion by false and fayned miracles: taking aduisement in a certeine Synode (which they call a chapter) holdē at Vim­penium a citie of Germanie, where the most conuenient and fittest place for this matter might be founde: and at the last they chose out Berna in Heluetia, bycause the people there were playne and simple, and giuen to the warres. Foure therefore of the chéefest in the Abbay of the order of preachers began the pageant at Berna: and bycause the Supprier one of the foure, was wel séene in coniuring, he bounde the Diuell to ioyne in councell with thē by what meanes they might best bring their purpose to passe. He appearing vnto them in the likenesse of a Negro or blacke Morian, promised them all that he coulde doo, vnder thys condition, that they shoulde yeld and giue them selues vn­to him, whiche thing they willingly did, deliuering vnto him a writing written with their owne hande and bloud. And it chaunced at the same time very [...]itlye, that one Iohn Iezerus, a plaine fellowe, a Tayloure by occupation, was chosen into their order, who séemed to be very fitte for their purpose. They tried him by throwing stones into his chamber in the night tyme, making a great noise, and faining them selues to be Spirits. The matter séemed vnto them, euen from the beginning, that it woulde take good successe▪ On a certeine day béeing Fryday, the supprior shrouding [Page 30] himself in a shéete, together with other Spirites, whom he had coniured vp for this purpose, brake into the Friers cel with great force and noyse, faining with many teares, that he desired his ayde & help. Now had they priuely conueyed Holy water and the Reliques of Saints into his Cell be­fore. The poore Frier half dead with feare, denied that he coulde by any meanes helpe him, recommending himselfe to Christ our sauior, and to his holy mother. The Spirite aunswered, that it was in his and his brethrens power to deliuer him out of this miserie, if he would suffer hym­self for the space of .viij. days, euery day to be whipped vn­til the bloud folowed, and moreouer, cause .viij. Masses to be soong for his sake in S. Iohns chappell, himselfe while they were soong, lying in the floore with his armes spread abroade. After he tolde him that the next Fryday before midnight, he wold come again with greater noyse, willing him in any wise not to be afrayd, for the Diuels could no­thing hurt him, bicause he was an holy man. The next day this foolish Frier openeth al the matter to the ringleaders of this deuise, beséeching thē to assist him, that the misera­ble soule might be deliuered. The matter was out of hand rumored aboute the citie. The Monkes preached openly hereof in the pulpit, cōmēding highly the holinesse of their order, which euen hereby might be séene, for that the spi­rite craued helpe of them, and not of the wicked dronken Franciscans ▪ At the tyme appoynted, the spirite accompa­nied with other euil spirits, came again with greate noyse to the Friers cell, who adiuring and coniuring him, que­stioned with him touching certain points. The spirite she­wed him who he was, and for what cause he was so mise­rably vexed: and withal gaue great thanks both vnto him and also to his fathers, for being touched with remorse of him, adding, that in case there were yet .xxx. Masses soong, and [...]our Uigiles obserued, & that he wold yet once ageyn whip himself vntil he bled, then he shoulde be cleane deli­uered out of most cruell torments, which he had continu­ally [Page 13] endured a hundred and sixtie yeares. He had conferēce with him also of other maruellous matters, whiche we néed not here to rehearse. Afterwards the same spirit ap­peared againe vnto the Frier, and preferred the order of preachers before al others, bearing him in hand, that ma­ny of them which had bin aduersaries vnto this order, suf­fered most horrible torment in purgatory, & that the citie of Berna should be vtterly ouerthrowne, except they bani­shed the Franciscans, & refused y ^e yearly stipends which they receyued at y ^e french kings hands. He also talked of sundry things which had hapned to y ^e Friar (which thing they had learned before of him by meanes of auricular confession.) Moreouer he hartely thanketh y ^e Frier for the great bene­fite of his deliuerāce, giuing him to vnderstande, y ^t he was nowe admitted into the .vij. degrée of Angels, and that he should say Masse there for his benefactors.

After these things thus done, an other night one com­ming vnto him in the apparell of a woman, sayde he was S. Barbara, whome he deuoutly serued, and tolde him that the blessed virgin would shortly appeare vnto him, and make full answere vnto those questions which one of the Monks had written in a paper for him. This paper Bar­bara promised that she hir selfe wold deliuer vnto our La­dy, which they shoulde shortly after finde in a hollie place sealed and signed miraculously. The Frier vppon this re­uealeth the whole matter vnto his fathers, desiring to bée confessed of his sinnes, wherby he might be found worthy the apparition or séeing of our Lady. He willed them to serche in y ^e halowed place for the scroule, which at the last they found in the Fratry (as they term it) where they had laide it before. Then they caried it with great reuerence vnto the high alter, affirming that it was sealed with chri­stes bloud, and that the tapers lightned of their owne ac­cord. In y ^• morning the virgine Mary appeared vnto him agayne, rehersing many things whiche hir sonne Iesus commaunded hir to tell vnto him: to wit, that Pope Iulius [Page 32] was that holie man, which shoulde reconcile the two or­ders in frendship againe, and institute & ordayne the feast of the defiled conception of our Lady, for she woulde sende vnto the Pope a crosse marked with foure droppes of hir sonnes bloud, in signe that she was conceiued in originall sinne: and that they shoulde finde an other crosse marked with fiue droppes of bloud in their fratrie, which they must conuey to Rome ▪ for the Pope would allowe and confirme it with large indulgences and after returne it to Berna a­gayne: other things likewise she sayde, whereof many things were both reported and written to and fro.

But in witnesse of the foresayde things, the same Mary droue an yron nayle through the hand of the poore Frier, saying: this wounde shal be renewed in the day wherein my sonne was crucified, and in the feast of my sonnes bo­die. After they toke a burning water made by Necroman­cie, by the which they taking away his senses, made foure other woundes in his body. And after that he came againe vnto him selfe, they bare him in hand that there was a cer­teine holie thing I wote not what, which appeared aboute him. And when they sawe that many men came flocking about him to sée this newe Christ, they taught him (for hée was of rude condicions) howe to behaue hym selfe. And when they had giuen him a drinke berée [...]ing him of hys senses, and causing him to some at the mouth, then he saide be striued and wrestled with death, euen as Christ dyd in the mount Oliuet. After al this, another of them appeared vnto him, telling him many things: but y ^e Frier knowing him by his voice, began to suspecte and mislike the whole matter, and with violence thrust him from him. The next night the Frier himself appeared vnto him, saying that he was Mary of whom he had ben in doubt, and to the ende he shoulde bée out of all suspicion, she had brought him the host of hir sonnes body (for he brought him an host stiped in poyson) to the ende he shoulde no more thinke he sawe [Page 33] an euil spirite: he also affirmed, that he had brought a ves­sel of glasse full of hir sonnes bloud, which he would giue vnto him, and to his Monasterie. But the Frier, who also had this vision in suspition, answered: If (sayde he) thou be not an euil spirit, reherse thy Pater noster and thy Aue Maria with me. The Priour sayde the Pater noster, and afterward sayd in the person of our Lady: Hayled am I Mary full of grace, the Lord be with me. &c. The Frier knowing the Priors voyce, caught a knyfe, and wounded him therwith, and when he defended himselfe, the Fryer stoutly resisted, and draue him backe. These things thus done, the Supprior béeing in good hope to restore all that they had lost, appeared againe to the Frier, saying that he was S. Catherin of Sena, and therwith begun to chide him, for that he so discurteously had intreated the holy Uirgin: adding moreouer, I am sent (quod he) to shewe thée, that the wounds which thou hast in thy body, are the very true woundes of Christ, whiche neyther I, nor yet S. Francis hath, and that he enlarged with many wordes. Yet not­withstanding, the Frier so entertayned him, that he was glad to saue himselfe with running away. Nowe bicause the Fryer wold no longer be mocked at their hands, they, maruellously troubled, and almost at their wits ende, ta­king aduise among them selues, brake the matter vnto him, and tolde him, that in very déede they fréely confessed many of those apparitions which he had séen to be fayned, and that for no other cause, but to the ende he should per­seuere in his profession and Religion, howbeit the very ef­fect of the matter was most true, and that he ought not to doubt, but that he bare the wounds of Chryst in his body. And forsomuch as the matter was nowe knowen abroad, they ernestly besought him, that he would not refuse to go on in the matter, for otherwise their order should incurre open shame, and bothe he and they fall into present daun­ger, but in case he woulde persist in his enterprised pur­pose, [Page 34] the thing woulde fall out to his and their great ad­uauntage. And so with fairer wordes, they persuaded him to make promise to be ruled by them hereafter.

After long instruction and teaching, they placed him on the altar of our Lady, knéeling on his knées within a chap­pell before the image of the holy virgine: Where one of the Monkes standing behinde a cloath, spake thorough a cane réede, as if it were Christ talking with his mother, in this wise: Mother why dost thou wéep? haue I not promi­sed thée, y ^t whatsoeuer thou willest, shal be done? Wherto the image made answere. Therfore I wéepe, bicause this businesse findeth no end. Then sayd the image of Christ: Beléeue me mother, this matter shall be made manyfest. This doone, the Monke priuely departing, the chappell dores were shut. As soone as these things were scattered about the citie, by & by ther was a great thronging of peo­ple. Amongst whom also came foure monks, dissembling and fayning, that they knewe not what was there doone, and therfore they commaūded the doores to be opened, and after asked the Frier howe and after what sorte he came there. He answered them that he was caried by a spirite. And moreouer [...]old them what woords the image had spo­ken, and that he could by no means moue out of that place before that four of the chéefest Aldermen were come vnto him, vnto whom he had certaine things to be declared: he also desired to receyue the holy sacramēt. The Aldermen were foorthwith called, and then the Frier declared vnto them, how the Uirgin Mary lamented and sorrowed, for that the citie of Berna shold be shortly destroyed, for recei­uing yerely pensions of the French king: Also for that thei droue not the Franciscans out of their citie, who honoured her with the fayned title of vndefiled cōception. Unto this his talke the Aldermen answered very little. By and by the other Monkes gaue him the host infected with poyson, which when he refused to receyue, they brought him an o­ther, [Page 35] which he tooke, then they led him with great pompe into the quire, (for so they call the vppermost parte of the churche. The Frier & the other foure Monkes were soone after called before the Aldermen, to testifie the truth whe­ther those things were so or not. But the foure fearing ex­céedingly least he should bewray some thing, bicause they knew he suspected them, endeuored by al means to do him some priuie mischief by poyson giuen in his meat, & ther­fore they gaue him the sacrament dipped in poyson, which he presently cast vp againe by vomite: finally they so ve­xed and tormented him by so many wayes, that in the end he left the Colledge and ran away, and opened the whole matter to diuers and sundry men. In the meane tyme the Monkes dispatched two legates or messangers to Rome, to obteyne a confirmation of these thyngs of the Pope, that hereafter it should be vtterly vnlawfull for any man to contrary or mislike the same. And when these messen­gers were returned, (and as the Prouerbe is) thoughte them selues in a safe hauen, the noble Senate hadde com­maunded the foure Monkes to be fast kept in prison: for they had learned the whole circumstance of the matter be­fore of the Frier, whom they had committed to ward. And sparing neither labour nor money, sent also vnto Rome, that they might perfectly knowe, what they shoulde do in this matter. In y ^e ende both the Frier & the foure Monks were all put to torments, and there confessed all the mat­ter. And when they had bin openly conuicte of so many guiles, and horrible déedes, by the Popes permission they were firste putte from the orders (which they commonly call degradation) and afterwardes burned in the f [...]er.

It was commonly reported, that in case the noble Senate of Berna hadde not prosecuted the matter with great constancie, and courage, the Cleargie woulde haue cloaked all the knauerie, and haue sette the authours at libertie. For they had greate cause to doubte, as it after [Page 36] came to passe, lest they should léese their credit and autho­ritie amongst many of the orders of Monkes, & that these things wheron the Popedome resteth, as it were vppon pillers, should now be had in great suspition with al men. For it is most euident that after the impietie, deceyt and wickednesse of these Monks began to be knowne abroade, the opinion of the cleargie began to decay, and to be sus­pected more and more euery day, of good and godly men: when as they sayd this or that soule required their helpe: that tapers lighted of their owne accorde: that this or that image spake, wept, or moued it selfe from place to place: that this or that Sainct endowed their monasterie with precious reliques: or that Crosses were sprinkeled with the bloud of Christ: yea and although they had obteyned cōfirmation of these matters from the Pope, yet notwith­standing many afterwards would in no wise belèeue it to be so. Likewise they woulde not be persuaded, that this holy father fallyng into a traunce, sawe any miraculous thyngs: or that Frauncis and Catherin of Sena, bare the markes of Chrystes fyue woundes in their body.

Furthermore, not without great cause, men began to doubte of transubstantiation of bread into the bodye of Christ, sith they had so often poysoned the sacrament: and also of those things which they chaunted vpon with open mouth, touching pardons, vigilies, orders, purgatorie, hol­ly water, and satisfaction. For that wée let passe many things, it is clerer then the day light, euen by this history, that many things haue bin beaten into the peoples heads touching these foresayde matters, which were only deui­sed and inuented by these idle bellies.

CHAP. VIII. Of a counterfaite and deceiuing spirit at Orleaunce in Fraunce.

ANd that no man thinke the Friers prea­chers alone to haue bin so bolde, and wic­ked, and so ready in deuising so many mon­sters, let vs harken a while to a notable history of the Franciscan Friers, reported by Sleidane in the ninth booke of his commentaries, cōcer­ning the state of religion and the common welth in the tyme of Charles the fifth.

In the yeare (sayth he) of our Lord 1534. the Franciscan Monks played a bloudy and deadly pageant at Orleaunce in Fraunce. The Maiors wife of the same citie, when she died, commaunded in hir will, that she shoulde be buried without any pompe or noise, solemnly vsed at that time. (So also VVilliam Bude, a rare and singular ornament of Fraunce, lying on his death bed at Paris, in the yeare of our Lord 1540. in the month of August, lefte commaunde­ment with his frends to bury him without any great so­lemnitie and pompe.) The womans husbande, who reue­renced the memoriall of his wyfe, did euen as she had wil­led him, and because she was buried in the Churche of the Franciscans, besides hir father and grandfather, gaue them in rewarde only sixe crownes, whereas they hoped for a farre greater pray. Shortly after it chaunced that as he fel­led certeine wooddes, and sold them, they desired him to giue vnto them some parte of it fréely without money: whiche he flatly denied. This they tooke very gréeuously, and whereas before they misliked him, they deuised thys meanes to be reuenged: forsooth to reporte that his wife was damned for euer. The chiefe workemen and framers of this tragedy were Colimannus, and Stephanus Atreba­tensij, both doctors of diuinitie, and Colimannus a great cō ­iurer, [Page 38] hauing all his implements in a redinesse, which he woonted to vse in such businesse: and thus they handled the matter. They place ouer the arche of the church a yong no­uice: he about midnight when they came to mumble their prayers (as they were wont to do) maketh a great rūbling & noise: out of hand the Monks began to coniure & charme, but he answereth nothing, then béeing required to giue a signe whether he were a dumbe Spirit or no, he begins to rumble & stirre again: which thing they toke as a certaine signe. Hauing layde this foūdacion, they go vnto certain ci­tizens, chief men & such as fauored them, declaring that a heauy chance had hapned at home, in their monasterie▪ not shewing what y ^e matter was, but desiring them to come to their mattens at midnight. Whē those citizens were come & that prayers wer now begun, the counterfet Spirite be­ginneth to make a maruellous noise in y ^e top of the church, and being asked what he ment, and who he was, he giueth thē signes that it is not lawful for him to speak: Therfore they commaunde him to make answer by tokens and signes, to certeine thinges they woulde demaunde of him. Nowe was there a hole made in the vaute, through the which he might heare and vnderstande the voice of the cō ­iurer: and then had he in his hande a little boorde which at euery question he strake in suche sorte as he might easyly [...]e heard beneath. First therefore they aske him whether he were one of them that had bin buried in the same place, afterwards they reckning vp many by name which hadde bin buried there, at the laste also name the maiors wife: & there by and by, the Spirite gaue the signe that he was hir soule. He was further asked whether he were damned or no, and if he were, for what deserte or faute? Whether for couetousenesse, or wanton lust, for pride, or want of chari­tie, or whether it were for heresie, and for the secte of Lu­ther newly sprong vp? Also what he meante by that noise and sturre he kept there? Whether it were to haue the [Page 39] body nowe buried in holy grounde to be digged vp agayn, & to be layd in some other place? To al the which points, he answered by signes as he was cōmaunded, by the which he affirmed, or denyed any thing, according as he strake the boorde twise or thrise together. And when he had thus geuen thē to vnderstande, that the very cause of his dam­nation was Luthers heresie, and that the body must néeds be digged vp againe, the monks request y ^e citizens (whose presence they had vsed) that they would beare witnesse of those things which they had séene with their eyes, and that they would subscribe to suche things, as were done a fewe dayes before. The citizens taking good aduise on the mat­ter, least they should offende the maior, or bring thēselues in trouble, refuse so to do: but the Monks notwithstanding take frō thence the swéete bread, which they call y ^e host, & body of our Lord, together with all the reliques of saints, & cary thē to an other place, & there say their Masse. The bi­shops substitute iudge (whom they call Officiall) vnderstā ­ding thys matter, cōmeth thither accompanied with cer­tain honest mē, to the intēt he might know y ^e whole circū ­stances more exactly, & therfore he cōmandeth thē to make cōiuratiō in his presence, & also he requireth certain to be chosen to go vp to y ^e top of the vault, & there to sée whether any gost apered or not. That Stephanus Atrebatēsis stiffly denied, & maruellously persuading the cōtrary, affirmed, y ^t the spirit in no wise ought to be troubled. And albeit y ^e Of­ficiall, vrged thē very much, y ^t there might be some coniu­ring of y ^e spirit, yet could he nothing preuaile. In y ^e meane while y ^t these things were a doing, the maior, when he had shewed y ^e other iustices of y ^e citie, what he would haue thē do, toke his iorney to the king, & opened the whole matter vnto him. And bycause the monks refused iudgemēt vpon plea of their owne lawes and liberties: the king chosing out certein of the Aldermen of Paris, giueth them abso­lute and full authoritie, to make inquirie on the matter. [Page 40] The like doth the chancelor, master Anthonius Pratensis, Cardinall and legate for the Pope, throughout Fraunce. Therefore when they hadde no exception to alleage, they were conueyed vnto Paris and there constreyned to make their aunswere: but yet coulde nothing be wroong out of them by confession. Whervpon they were put a parte in­to diuers prisons, the Nouice béeing kepte in the house of master Fumaeus, one of the Aldermen, who being often­times examined & earnestly requested to vtter the truthe, woulde notwithstanding confesse nothing, because he fea­red that the Monks would afterwards put him to death, for stayning their order, and putting it to open shame: but whē the iudges had made him sure promise, that he should escape punishment, and that hée should neuer come into their handling, he ripped vp vnto them the whole matter, as it was done, and being brought before his felowes, ad­uouched the same to their faces. The Monks albeit they were by these meanes conuicted, and almost taken tardy with the déede doing, yet did they refuse the Iudges, brag­ging and vaunting them selues on their priuileages: but al in vaine: for sentence passed on them, and they were con­demned: that they being caried backe againe to Orleaunce, and there cast in prison, shoulde finally be broughte foorth to the chiefe Church of the citie openly, and from thence to the place of execution, where they should make open cō ­fession of their trespasses. But there chaunced at the very same time a greuouse persecution against the Lutherans, which was the cause why that sentence, (albeit it was too gentle for so great an offence) was neuer put in executiō. For they feared much, because Luthers name was odious euery where, least if any sharpe iudgement hadde passed, they should not so muche haue punished the offenders, as shamed their order: and many supposed that whatsoeuer had hapned vnto them, would haue bin a pleasant and ioy­ful pageaunt and spectacle for the Lutherans. Now the or­der [Page 41] of the Franciscane Friers, hath the opinion of greate holinesse with the common people: insomuche, that when they being condemned, were caried to Orleaunce certeine fonde women moued with foolish pittie, followed them to the very gates of the citie, w [...]ping and sighing abundantly. When they were come to Orleaunce, and were there cast into diuers prisons, agayne they vaunted and bare them selues very brag on their priuileages, and liberties: and so at the last when they had lien long in prison, they were in the ende deliuered without any greater punishment. Al the while they were in prison, they wanted nothing: for there was bestowed vpon them, especially by women, ve­ry largelie, for to serue for their liuing, and to purchase to them helpe and fauoure. Except these persecutions & trou­bles, which we spake of before, had hindred the matter, the king (as many reported) was fully determined, to haue o­uerthrowne their house, and made it euen with y ^e ground.

This history also dothe demonstrate and shew [...], that Spirits are not alwayes heard, when some men affirm [...] they are.

CHAP. IX. Of a certaine parishe Priest at Clauenna, vvhiche fayned him selfe to be our Lady, and of an other that coun­terfeited him selfe to be a soule: as also of a certeine disguised Iesuite Frier.

TO the ende we may the better vnderstand [...] this matter, I wil yet rehearse an other his­tory of a certeine parish priest, which chan­ [...]d a yeare before the other I spake of, whiche is set forth bréefly but yet truly, loānes Stump­fius. by loannes Stumpfius, in the German Chro­nicles of the Heluetians the 20. booke & 8. chapter, wherof also many notable men at this daye beare sufficient wit­nesse. [Page 42] A certaine parishe priest of Claeuenna, (whiche is a Citie néere the Laake or water Larius in the countrey of Rhetia, béeing farre in loue with an honest and faire may­den, the daughter of a citizen in the same town, oftentimes followed hir, as she went vnto hir fathers barne: and at­tempted to haue defloured hir, but she euer resisted, & put him backe. In the ende when he saw he could not obteyn his purpose, he priuily stole out of the church a blew cloth, beset with sundry starres, & therewith couering himselfe, saue only y ^t he left his armes & féete naked, whiche he also berayed with blood, he hideth himselfe without the towne, and there muffling his face with a thinne linnen cloath, méeteth again with the mayd, fayning himself with a coū ­terfait voyce, to be the blessed virgin Mary. Then in ma­ny words he declareth vnto hir diuers plages, which were shortely like to fall on the citie, for the heresies of Luther, (for at other times also he had bitterly inueyed againste Luther, in his open Sermons:) he also commaunded the mayd to shew many things vnto the citizens, touching ho­lydays, fastings, generall processions. &c. And amongst o­ther things he added, that there was a certain holy and re­ligious mā, which had heretofore asked a thing at hir han­des in the very same place, which she had hitherto denyed him, but now it was hir pleasure, if he required the same againe, she should in any wise graunt it, if she wold atteyn euerlasting life: and y ^• aboue al thing, she must concele and kéepe close this latter point vnto hir self. The maydē by & by blazed it about all y ^e citie, y ^t our Lady had visibly appea­red vnto hir, & foretold hir of sundry plages likely to happē vnto y ^e citie. The inhabitantes taking good aduise on this matter, at the laste for feare of these imminent dangers & plages, gaue cōmandement, that thrée days should bée kept holy. In the which time the maid, supposing she should do high seruice to the uirgin Mary, fulfilleth the lust of that [Page 43] wicked knaue. This trecherie & deceyt being shortly after detected by the wonderfull prouidence of God, the varlet was first beheaded, and afterward brent in fire.

Erasmus Roterodamus writeth in his .xxij. booke of Epi­stles, vnto a certain bishop, excusing himself, Erasmus. touching cer­tain points, which he had moued vnto him, to the ende he should be very circumspect: and amongst other things, ma­king mention there of spirites or wandring soules, he re­porteth this historie. There was (sayth he) a certain parish priest, who had dwelling with him in his house, a néece of his, a woman wel stored with money: Into whose cham­ber he would oftentymes priuily conuey himselfe, being disguysed in a shéete like vnto a Spirit: And then he cast forth a doubtfull voice, hoping that the woman woulde ei­ther procure a coniurer, for hir helpe, or els hir selfe make him aunswere. But she hauing a manlike courage, pri­uily requesteth one of hir friends to lodge in hir chamber secretely all night. The man being armed with a club in sted of other coniuring tooles, and being well tippled with drinke, to auoide feare, hideth him self in the bed. Sodayn­ly cōmeth the spirit roring very miserably: The coniurer with his club awaketh, leapeth out of his bed scant sober, and setteth vpon him. Then the spirite with his voyce and gesture beginneth to make him afrayd. But the drunken coniurer soone answered him: If (quod he) thou be y ^e diuel I am thy mother: & therwith catching hold on him, all to be beat him with his club, & would also haue slayn him, if he had not chaunged his voyce, and cried, O spare me for Gods sake, I am no soule, but I am sir Iohn. Which voice when the woman heard and knewe, she leapes out of hir bed, and partes the fraye. &c. The same Erasmus writeth in the forsayd [...]pistle, that this Priest vpon Ester eue, Spectrum. put lyue crabs priuely into y ^e churchyard, hauing wax candles on light cleauing to their sides: whiche when they crauled amongst the graues, séemed to be suche a terrible sighte, [Page 44] that no man durst approch néere them. Hereof rose a fear­full reporte, wherewith all men béeing amazed, the priest declareth to y ^e people in the pulpit, that they were y ^e soules of dead men which desired to be deliuered out of their tor­ments by Masses & almes déeds. This deceyte was espied by these means: that at the last one or two of the crabbes were found amongst y ^e rubbish, hauing the candles done out cleauing on their backs, which y ^e priest had not takē vp.

Georgius Bu­chananus. Georgius Buchananus, prince of all Poets in this [...]ur age, reporteth an historie in his Comedie called Francisca­nus, of one Langus a priest, who falsly affirming that in a field of Scotlāde full of Brimstone there were soules mi­serablie tormented, which continually cried for helpe an [...] succor, suborned a countrye clowne whom he would con­iure, as if he had bin one of those soules. Which disceyte of his, y ^• husbandmā afterward discouered whē he was drūk. I woulde heare repeate his verses, but that his bookes are nowe in euery mans hands. While I was writing these things, it was reported vnto me by credible persons, that in August [...], a noble citie of Germanye, this present yeare 1569. there was a mayde and certeine other men seruants in a great mans family, which litle regarded the sect of the Iesuite Friers: & that one of the sayd order made promise to their master, that he would easyly bring thē to an other opinion: & so disguising him selfe like vnto a Dyuell was hid in a priuie corner of y ^e house: vnto the which place, one of the maides going, either of hir owne accorde to fetch [...] some thing, or being sente by hir master, was by y ^e disgui­sed Iesuite made maruellously afrayde: whiche thing she presently declared vnto one of the mē seruants, exhorting him in any wise to take héede of the place. Who short­ly after going to the sam [...] place, & laying hold on his dag­ger, sodeynly stabbed in the counterfeit diuell, as he came rushing on him. This history, is written in dutche verses, and put in print, and nowe almost in euery mans hands.

CHAP. X. That it is no maruell if vayne sightes haue bene in olde time, neither yet that it is to be maruelled at, if there be any at this day.

MAny other like examples might be brought but these may suffize to proue euidently, to what point ambition, couetousnesse, enuy, hatrede, stubburn̄esse, idlenesse and loue, do most commonly driue men.

We sée by common experience, Ambition. that proude ambitious men dare aduenture any thing. If they may hurt or hin­der other men by accusations, slanders, or any other ways or meanes, whom they suppose may preiudice or let their exalting to honor, they sticke not at all to doo it. What maruell is it then that Monkes and Priests, which desire to be aloft, indeuor now a days to purchase vnto themsel­ues authoritie by false miracles, vayne apparitions, and suche other lyke trumperie.

All men knowe what a pernitious thing couetousnesse is. For they which are not contented to liue with a little, Couetousnesse▪ but will néedes be rich, neyther care for any man, nor yet spare any man. Hungry guttes séeke sundry wayes to fill themselues: fewe willingly endure hunger. Wherefore it is not to be maruelled at, if amongst Monkes & priests at these our dayes, who haue b [...]n euer reported to be co­uetous, there be some found, which by false apparitions of soules, séeke their gaines, inuenting holy pilgrimages, and other baytes to get money For what wil not idle & slouth­full lubbers attempt to purchase riches? Paul [...] ▪ Doth not Saint Paule say, that those whiche wil waxe ryche by idlenesse, fall into the snares of the Diuell?

Emulation, wilfulnesse, enuie hatred, contention, Enuie. de­sire to ouercome, what they may do, what they may bring to passe, dayly experience teacheth vs. The preachers of [Page 46] Berna, whē they perceiued thei could not ouercom their ad­uersaries by any other meanes, yelded thēselues (which is horrible to be spoken) vnto the Deuil, making him one of their counsel. And who can deny but y ^e priests now adayes are also for the most part, stubborn, and full of contention.

Idlenesse.Idlenesse is the nurse and mother of all mischiefe: what goodnesse then may ye looke for of them, which not only ex­ercise thē selues in no labours prescribed by God, neyther yet apply them selues to good learning, but day and night play the gluttons? Tell me I pray thee, whether the labo­ring husbandman, or the idle man, who alwayes spent his time in inuenting pernitio [...]s mischieues, firste found out those cruel instruments of warre which they call gunnes.

It might be declared in many words what loue is able to do. Loue. Now bicause Monks and priests liue idlely, aboun­ding in all wantonnesse, and yet are restrayned from holy mariage, what maruell is it if at this time also they faine and counterfeite many visions, that they might therby the eas [...]er enioy their loue? And here I will not say it is to be feared, that there are many amongst them so wicked and villanous, as to exercise and practise magicall artes, & such like, which are vtterly forbidden. Who can then maruell hereafter, if it be sayd, they counterfaite spirits, affirming they haue let men sée this or that soule? For in what men soeuer these vices bée, whiche we haue rehearsed, surely those dare boldely aduenture any thing.

No kinde of men are more obnoxious to these kinde of things, than those whiche leade their life in monasteries, and colleges: & therfore no mā ought to maruell or thinke it a straunge thing, if we say that in times past many false visions haue bin practised, and may also at this daye like­wise happen. For the world, as all men iustly complayne, waxeth worse and worse. Men are now more impudent more bould, more couetous, and more wicked, than euer they were in times past.

[Page 47]Moreouer the cleargie of Rome haue in many places this prerogatiue aboue others, that most men (especially such as are led by superstition) make much of them, wor­shipping them with great reuerence, no man so muche as suspecteth them to apply their minds to euill matters, to subtiltie, crafte, and disceyte: al men looke for other things at theyr handes. If therefore they addict them selues to euill deuises, they may easily deceyue men, excepte God miraculously reuele their wickednesse, & bring it to light, as we declared in a fewe examples rehearsed before.

And perchaunce for this cause also priests and Monks could not be so well blamed, for their so often deceyuing plaine meaning folks with crafte and subtiltie, in so much as some of theyr most holy fathers, Popes haue fayned visions▪ I meane Popes of Rome haue bin very cunning in magicall sciences, as their owne historiographers affirme, and by meanes of those artes, haue aspired to the high top of Popedome▪ Beno (or rather Bruno, Bruno. for so I iudge his name is) who was also a Cardinall, set foorth the life of Pope Gregorie the seuenth, in writing, Gregorius. 7. in the whiche he sheweth the sayde bishop to haue bin a proude, arrogante, malitious and couetous Monke, and that he was thoroughly séene in the blacke arte of Negromancie. Bartholom [...]us Platina. Bartholomeus Platina (who béeing a sworne seruaunt with the Pope, excusing their faults as much as he can) writeth of Siluester the seconde, y ^t he gaue him selfe to the Deuill, & that by his meanes, his counsell & magical deuises, he atteined y ^e great office of papacie. Do ye thinke, y ^t it is a hard thing for him that is confederat w ^t the enimy of mākinde, to faine spirits & soules, or to cōiure a Deuill, to make mē beleue he were a s [...]ule, do you think such men abhorre to do such mischiefe? The Historiogra­phers report that Bonifacius the 8. deceyued his predecessor Celestinus, by a voice sent through a cane réede, Bonifacius. as though it had come frō Heauen, persuading him to gyue ouer hys office of popeship, and to institute therin, one Bonifacius [Page 48] a woorthier man than he, except he woulde be thrust out of the kingdom of heauen. The poore simple Pope obeying this voyce, ordeyned Bonifacius Pope in his steade, in the yeare of our Lord .1254. who first brought in the yeare of Iubile. Of this Boniface, the common people wold say, He came in lyke a Fox, he raigned lyke a Wolfe, and died lyke a Dog. If the very vicar of Christ, who hathe all know­ledge as it were fast lockt in the Coffer of his brest, could be deceyued, lette no man maruel any more if simple cre­dulous husbandmen and citezens haue ben deceyued, and that it hath bin sayd to them: God spake this: This soule did aske helpe: and suche like things, whiche are most false and vayne. Yf this man coulde counterfeite the voice of God, coulde he not also faine the voice of dead men?

Sometimes Laye men be­guile the priests.Before I procéede any further, this is also to be obser­ued, that plesant conceited fellowes, may often times de­ceaue the priests them selues. For when the priests dyd brag, that they coulde coniure Spirits and deliuer mens soules: it may be that other being wrapped in shéets, ha­uing vnderneth them liue coales in an earthen pot, appea­red vnto priests, who by and by were persuaded they sawe soules which required their helpe to be deliuered. Erasmus in his Colloquio or talke which he intituled Exorcismus, ve [...] [...]pectrum, or a coniuration or vision, writeth howe one Polus maruellously deceaued a priest called Faustus. But there is nodoubt but that priests being many times decey­ued in iest by the lay men for pastimes sake, haue on the other side more often times beguiled them in earnest.

I haue spoken hetherto of men being awake, and now I will adde a feaw words of suche as sléepe. Men walking by night. There be ma­ny which haue suche a kinde of disease, that they walke in their sléepe: which thing we reade to haue bin true in one Theon a Stoicke, and in Pericles seruaunt, who in theyr sléepe, climed vp to the top of the house. I haue hearde of some which in their sléepe haue done that which béeing a­wake, [Page 49] they could not do by any meanes. If a man sée suche a one walking in the night, eyther appareled or naked, and after heare him say he was at y ^e same time in his bed, he will straight thinke, it was his soule that he sawe, the like will he do if he heare suche a one at his owne house.

CHAP. XI. That many naturall things are taken to be ghosts.

THere happen dayly many things by the ordinary course of nature, whiche diuers mē, especially they that are timorous and fearfull, suppose to be visions or Spirits. As for example, when they heare the cry­ing of rats, cats, weasels, martins, or any other beast, or when they heare a horse beate his féete on the plankes in the stable at midnight, by & by they sweate for feare, supposing some buggs to walke in the dead of the night. Sometimes a bitter, or hearne (which birds are sel­dome séene with vs in Germany) or some other straunge birdes, make a noyse in y ^e aire: many fooles straight wayes dreame, they haue hearde I wote not what. If a worme whiche fretteth wood, or that bréedeth in trées chaunce to gnawe a wall of waynescot, or other tymber, many will iudge they heare one softly knocking vppon an anduill with a sledge: and sometimes they imagine they heare ma­ny hammers at one time. Simple foolish mē hearing these things, imagine, I know not howe, that there be certayne elues or fairies of the earth, Fayries of the earth. and tell many straunge and maruellous tales of them, which they haue heard of their grandmothers and mothers, howe they haue appeared vn­to those of the house, haue done seruice, haue rocked the cradell, and (which is a signe of good lucke) do continually tary in the house. If suche dwarfes or elues haue bin séene at any time, surely they were euill Spirits. For we reade [Page 50] that the Gentiles in tyme past, had their familiar or hous­hold gods, whome they worshipped with greate deuotion, bicause (as they thought) they toke care of their house, and defended their familie: and vnto these men, euill spirites did somtimes appeare, therby to confirme them the more in their blynde superstition.

Olaus magnus Archbishop of Vpsalia, writeth in his hi­storie de Gentibus Septentrionalibus, Olaus magnus that euen at this day also, there are spirites séene in these countries, which ha­uing the shape of men, do mē seruice in the night, dressing their horsse, and looking to their cattell. The wind in the night, ouerthroweth some thing, or shaketh a casement or lid of the window: many by and by thinke they sée a spi­rite, and can very hardly be brought from y ^• vayn opinion.

This thing is also according to nature, that when a mā either crieth or speaketh in the woods, Echo. valeys, or other hol­low places, Echo will resound the later word or sillable, so playnly many times, that a man wold verily thinke some liuing body made him answere agayn. Many would be a­frayd hereof at al tymes, but especially in the night season, except he knew very well it were a naturall thing.

Cardanus in his booke de subtilitate lib. 18▪ rehearseth a maruellous historie of one Comensis, Cardanus. who very late in the night, comming to a riuers side, not knowing where he might passe ouer, called cut aloude for some body to shewe him the foorde, and when the Echo made him answere, hée supposing it to be a man, asked him if he might passe ouer héere: to whom the Echo answered again in y ^e Italiā tong, Here, here. But in y ^e place was a whirlepoole, & a great ro­ring of the water: Therfore y ^e man douting, asketh once or twice againe, whether the riuer might be past ouer in the same place: to which y ^e Echo answered stil y ^• it might. In y ^e end, when he had escaped the passage without daunger, he told his frends, how by the persuasion of the diuell, he had almost thrown himself hedlong into the riuer, and drow­ned [Page 51] himself. In the same place, he sayth, y ^t the great Hall at Ticinium in Italy, dothe render sundry and manyfolde voices, if one speak in it, and that the voyces as it were die and make an end much lyke a mans voyce, when he lyeth a dying, in so much that a man can scant be persuaded it is the noyse of Echo.

There are certayne things whiche shyne only in the nighte, as some precious stones doo, Things shi­ning by night. the eyes of certaine beastes, a Gloewoorme, or gloebearde, as also some kynd of rotten wood, wherewith many times children so terrifie their playfellowes, that they imagine with them­selues, to sée euil spirits, or men al burning w ^t fire. Hector Boethius writeth, Hector Boe­thius. y ^t a certain king of Scots caused some of his men to be disguised in garments with brighte shyning scales, hauing in their hands rotten wood in stede of s [...]aues and so to appeare to his nobilitie and lordes in the night, exhorting them to fight couragiously with their enimies, and promising them to obtein victorie. Wherby the noble men supposing they had séene angels, behaued themselues valiantly, and atchieued the victorie.

Many tymes candles and small fiers appeare in the night, and séeme to run vp and downe. Burning lights And as the yong men in Heluetia, who with their firebrands whiche they light, at the bonfires in Shroftide, somtime gather them selues together, and then scatter abrode, and agayne, mée­ting togither, march in a long ranke: euen so do those f [...]ers sometime séeme to come togither, and by and by to be se­uered & run abroade, and at the last to vanish clean away. Somtime these f [...]ers go alone in the night season, and put such as sée them, as they trauel by night, in great fear. But these things, and many suche lyke haue their natural cau­ses: and yet I will not denye, but that many tymes Dy­uels delude men in this manner.

Natural Phylosophers wryte, Exhalations. that thicke exhalations aryse out of the earthe, and are kyndled. Mynes full [Page 52] of sulphur and brimstone, if the ayre enter vnto it, as it ly­eth in the holes and veines of the earth, will kindle on fi­er, and striue to get out. Sometimes fier bursteth out of the earth, as high as a tall trée, and is soddenly put out a­gayne. Whiche thing is to be thought to procéede of fierie matter, séeking a vent to gushe out at. We reade of the mount Aetna in Cicilie, that in times past it burnte conti­nually, day & night, casting forth flames of fier, fiery stones and ashes in great abundaunce. The like is read also at Vesunius a hill in Campaine, about a Germaine mile from Naples: The same hill in y ^e time of Titus the Emperour, as S. Hierom reporteth, cast foorth of it so much fier, that it burnt the countrie, and cities, and people rounde about it, and filled the fieldes adioyning full of cinders and ashes. These two hilles, euen in our dayes boyling with greate heate, haue very muche indamaged the people inhabiting thereabout. In Iseland, as Olaus Magnus witnesseth are found fiers which breake out of the earth. And as whole hilles and mountaines may burne, euen so may a little fi­er be kindled in the earth, & yet wander very large. They whiche trauelling by the way, or by some other meanes chaunce to sée these things, and know not the naturall cau­ses of them, imagin by reason of feare, that they haue sene men burning like fier, or some other straunge thing, which they haue heard other men talk of. And by meanes of their great feare, often times they fall into greate daungerous diseases.

Glasses.The arte perspectiue doth also worke this wonderfull feate, that diuers and sundrie shapes will appeare in glas­ses made and sette togither after a certeyne artificiall sorte: some times they will séeme to go out of the dores, and resemble menne of oure familiar acquayntaunce. Many things in very déede are naturall, althoughe wée can not fynde any naturall reason for them.

And yet by the way, they shewe them selues too foolishe, [Page 53] which labour to bring al things to natural causes. Here I will say nothing of those men, which can beare plain and rude people in hande, that they, or some other of their ac­quaintance, haue séen strange things, which they earnest­ly auouche to be true, when as in déede there was no such▪ thing. Howe often I pray you, do we heare things affir­med as true, which afterwarde proue moste false: as that one was caryed away body and soule, that an other was put to death, and an infinite number of suche like reports.

CHAP. XII. A proofe out of the Gentiles histories, that Spirits and ghosts do often times appeare.

ALbeit many melancholike, mad, fearefull, and weake sensed men doo oftentimes ima­gine many things whiche in very déede are not, and are lykewyse deceyued, somtyme by men, or by brute beasts: and moreouer mistake things whiche procéede of naturall causes to bée bugs and spirits, as I haue hitherto declared by many ex­amples, yet it is most certayne & sure, that all those things which appeare vnto men are not alwayes naturall things nor alwayes vayne terrors to affray men: but that spirits do often appeare, & many straunge and maruellous things do sundry times chaunce. For many suche things of thys sorte are to be red in diuers graue and auncient historio­graphers: and many men of no small credite, haue affir­med, that they haue séene spirits both in the day and in the night also. And here I will orderly declare a fewe histo­ries out of diuers allowed authors, touching spirits which haue appeared and shewed them selues.

Suetonius Tranquillus writeth, Triton appea­red to Iulius Caesar. that when Iulius Cesar marching out of Fraunce into Italie with his army, and comming to the riuer Rubico, which deuideth Italie from [Page 54] the hether Fraunce, staying there a while, and reuoluing with him selfe how great an enterprise he hadde taken in hand, as he was wauering in mind whether he shold passe the water or not, sodenly there appeared a man of excel­ling stature and shape sitting hard by, piping on a reede. ( Melancthon in his phisicks calleth him [...]iton) vnto whom when not only shepherds, but also very many soul­diors from the camp, and amongst them diuers trumpet­ters had flocked to heare him, he sodenly snatched a trum­pet from one of them, and leaped to the riuer, and with a lustie breath blowing vp the alarum, went to the farther side. Then sayd Caesar: good lucke mates, let vs go whe­ther the gods warnings leade vs, and whether our eni­mies iniquitie calleth vs: The dice are throwne. And so he transported ouer.

Theseus seene in the battaile of Maratho. Plutarke writeth in Theseus life, that many whiche were in the battaile of Marathonia, against the Medians, did affirme, that they sawe the soule of Theseus armed (who long time before died of a fall) before the vauntgard of the Grecians, running and setting on the barbarous Me­dians. For which cause the Atheniās afterward were mo­ued to honour him as a demigod.

Pausanias writeth in Atticis, That in the field of Mara­tho. 400. yeres after the battaile there foughten, there was hard the neying of horses, and the incountring of souldi­ours as it were fighting euery night: And that they which of purpose came to heare these things, could hear nothing, but those that by chaunce came that way, hearde it very sensibly.

The same Plutarke writeth in the life of Cimon, that when the citizens of Cheronesus had by fayre words cal­led home their captaine Damon, (who before for diuers murthers departed the citie) afterwards they cruelly sle [...] him in a hotehouse, as he was bathing him selfe, & from that time foorth, there were many strange sightes seene in [Page 55] the same place, & many times also most greuous gronings were there heard, in so much that they wer euer after con­streyned to stop vp the hotehouse dores.

Also in y ^e life of Dion, he reporteth, that the saide Dion being a stout & a couragious man without any feare, sawe notwithstanding a greate and maruellous horible sight. For when he chaunced to sit alone in the entry of his house in the euening (those are Plutarks owne words, as Xilian­der interpreteth them) musing & discoursing many things with him selfe, being sodenly moued with a greate noyse, he arose and loked backe to the other side of the gall [...]rie, and there he espied a monstrous great woman, who in ap­parell and countenaunce nothing differing from a Tragi­call furie, swept the house with a broome. With the which [...]ight being amazed & terribly afraide, he called his friends and acquaintance vnto him, and declaring vnto thē what he had séene, desired thē to remaine with him al that night: for béeing as it were stricken dead with feare, he doubted least it would appeare vnto him againe, if he were alone, which in déede neuer hapned after. But a fewe dayes af­ter his sonne threwe him selfe hedlong from the top of the house, and died, and he him selfe being stabbed through the body, ended his miserable life.

The same author writeth in the life of Decius Brutus, how when Brutus was determined to transporte his army out of Asia into Europe, being in his tent about midnight, the candle burning dimly, and all the host quiet and silent, as he was m [...]ing and reuoluing with him selfe, he séemed that he hearde one entring the Tente into him, and loo­king backe vnto the doore, hée sawe a terrible and mon­strous shape of a bodye, whiche farre excéeded the com­mon stature of men, standing faste by him without any words, wherewith he was sore afrayde: and yet he ven­tured to aske it thys question. What arte thou (sayeth hée) eyther a God, or a man? and why commest thou [Page 56] vnto me? Whereto the image aunswered: I am (quod he) O Brutus, thy euill ghoste, at Philippos thou shalt sée mée. Then sayth Brutus being nothing amazed: I wil see thée. When the sight was vanished, he called his seruants, who told him, that they neyther sawe any suche thing, neither heard any voyce at all. All that nighte Brutus coulde not sléepe one winke. In the morning very early hée goeth vnto Cassius and sheweth him his straunge vision, Cassius who despised all suche things (for he was an Epicure) as­cribed the whole matter to natural causes. For his dispu­tation hereof, is yet extant in Plutarke. Afterward Brutus (being vanguished by Augustus, and Anthony in the field of Philippi) slue himselfe bicause he would not be deliue­red into the handes of his enimies.

C. Cassius sawe I. Caesar. Valerius Maximus, in his first booke & .vj. chap. writeth, that Caius Cassius saw Iulius Cesar in the battayle of Phi­lippi, (in a shape of greater maiestie, than any man hath) setting spurres to his horse, and running on him with a terrible threatning countenaunce: whiche when Cassius sawe, he turned his backe to the enimie, and fled, & shortly after murthered himselfe.

Dio Cassius Nicaeus in his Roman historie from the be­ginning of his 55. booke writeth of Drusus, Drusus sawe a woman excel­ling all mor­tall creatures in maiestie. who by spoiling Germanie far & néer on euery side, came euen to the riuer Albis, where when he could not get ouer, erecting monu­ments of victorie, departed back againe: For he there saw a woman, excéeding the state of mortall creatures, which met him, and sayd vnto him: Drusus, which canst fynd n [...] end of the gréedie desire, whether goest thou? It is not lau­full for thée to sée al these things: but rather get thée hence, for the end both of thy lyfe and woorthie déedes is nowe at hand. When Drusus heard these things, he sodenly chan­ged his course, and being in his iorney, before he came to the riuer of Rein, he sickned and dyed. Other like foreto­kens the same author reporteth to haue hapned before his [Page 57] death, all the whiche notwithstanding, he nothing regar­ded. For two yong men appeared on horsebacke vpon the rampiers, and the shryking of women was also hearde, with many other suche lyke. &c.

Plinius secundus citizen of Nouocomensis hath an E­pistle of Spirits appearings, Plinius secun­dus writing of spirits. written vnto his friend Sura in the .vij. booke of his Epistles, whiche we haue thought good to set downe whole in this place: Leysure (sayth he) graunteth mée libertie to learne, and giueth thée leaue to teache. Therfore I am very desirous to knowe whether thou thynke fantasyes are any thyng, and whether they haue any proper figure of their owne, and be some kynde of diuine power, or else whether they take vppon them [...]ome vayn & variable shape, according to the feare whiche we haue of them. That I should so beléeue, I am especi­ally moued thereto by that which I heare saye happened to Curtius Rufus, who was as then, companion to the [...]consyl of Affrica ▪ bothe poore, and also of small repu­tation. And as he walked one day in a Gallerie towardes the euening, ther méeteth with him the shape of a woman, more great & beautifull, than any liuing creature. Wher­at he béeing amazed, she telleth him that she is Affrica, and is come vnto him to foretell him of good happe to followe: First that he should go to Rome, and there take on him the state of great honour, and afterwarde, that he shoulde returne into the same prouince with full and high autho­ritie, and there end his dayes. Which things came all to passe. And moreouer, the same figure (as it is sayd) mette with him agayn on the shoare side, as he entred out of the [...], and came towardes Carthage ▪ to take his charge and regiment in hande. Afterwards falling sick, when no man dispay [...]ed of his healthe, coniecturing things to come by those that had passed, and comparing aduersitie with his former prosperitie, he vtterly cast awaye all hope of reco­uerie. Is not this also more terrible, and no lesse mar­uellous, [Page 58] whiche I wyll nowe repeate as I haue hearde it tolde?

There was in Athens a goodly and a very large house, but euill reported, The spirit of Athens. and counted as an infortunate and vn­luckie house. For about mydnight, there was hearde the noyse of iron, and if one marked it wel, the ratling of chai­nes, as it were a farre off at the firste, and so, neerer and néerer: shortly ther appéered an image or shape, as it were an olde man, leane and lothsome to beholde, with a long beard and staring haire: on his legs he had fetters, and in his hands caryed chaines which he always ra [...]led togi­ther. By meanes wherof, th [...]se that inhabited the house, by reason of their fear, watched many heauie and pitifull nights: after their watching folowed sicknesse, and soon af­ter, as feare increased, ensued death. For in the day tyme also, alb [...]it the image were departed, yet the remembrāce therof, was euer presente before their eyes: so that theyr feare was longer than they had cause to feare. Upon this the house stoode desert and solitarie, wholly le [...]te vnto the monster whiche haunted it: yet was it proclaymed to bée solde, if happily any man whiche was ignorant of this great mischiefe, would eyther buy it or hire it. Athenodo­rus chanced to come to Athens and there readeth the wri­ting on the doore: And when he had learned the price, by­cause he suspected the good cheapnesse thereof, enquiryng further, vnderstoode the whole matter, and notwith­standing any thyng that he hearde, he hired the house, so muche the rather. When it waxed nighte, he commaun­deth his seruauntes to make his bedde in the vtter part [...] of the house: he taketh his writing tables, his writing wier and a candle, and sendeth all his seruantes into the inner part of the house. He himselfe settleth his mynd, his eyes and hand to write, least his mind being vnoccupied, should imagine it heard strange figures, and should bréed vayne feare. In the beginning of the night, there was silence as [Page 59] is in all other places, but not long after the iron began to ring, and the chaines to moue: but yet he would not looke vp, nor let cease his writing, but hardned his hart, & stop­ped his eares. Then the noyse increaseth & draweth néere, and seemeth somtimes to be without the porche, somtimes within. Then he looketh back, & seeth and acknowledgeth the shape wherof he had heard before: the image stood still & beckned with his finger as though he had called him, the philosopher on the other side signifieth with his hand, that he should stay a while, and falleth agayne to his writing. The image shaketh his chaines ouer his head, as he sate writing. He looketh about again, and séeth him becknyng, as he did before. And so rysyng vp without delaye, taketh the candle in his hand and foloweth: the image goeth be­fore with a softely pase, as though hée were heauily laden with chaines: After hée had turned aside into the court of the house, sodeinly vanishing away, leaueth his walking mate alone. He being forsaken, layeth herbes and leaues gathered togither vpon the place. The next day he goth to the rulers of the citie, and willeth them to commaunde the place to bée digged vp, whiche doone, they fynde boanes wrapped and tyed in chaynes: whyche the body béeing p [...]tri [...]ied and consumed with long lying in the earth, had lefte lying in bondes: those boanes béeing gathered to­gither, were buryed solemnely: The house, after they were orderly layde in the grounde, was euer after cleare of all suche ghostes.

In these things I must beleue other mens reports, but that which foloweth, I can boldly affirme on myne owne knowledge.

I haue one with mée, sometyme my bondeseruaunt, but nowe enfraunchized and set at libertie, a man not vt­terly vnlerned: with him my yonger brother lay togither in one bed. He in his own imagination séemed that he saw a certain personage sitting vpon the bedde where he la [...]e, [Page 60] putting kniues vnto his head, and therwith polling off his heares. When it was day light, the [...]eare [...] were found on the ground, he being in very dede notted aboute y ^e crown [...] of his head. Shortly after the like happened vnto hym, which made all men beléeue the firste was true. The boy amongst a great many of his f [...]llowes chaunced to sléepe in the schole, and being in sléepe, there came certayne in at the windowes (as he sayde) clothed in white garments, and shore of his heare as he lay, and so departed agayne as they came. This polling, and also his haires scattered abroade, were founde when it was day. No notable mat­ter ensued hereof, except it were, perchaunce, that I was not accused of treason, as I shoulde haue bin, if Domitia­nus, who died about this time, had liued longer. For there was a libell found in his coffers, giuen vnto him agaynst me, written by master Carus. By whiche it may well be coniectured, that in so much as those which are accused, do vse to let their heare growe very long, the cutting of my friends heare, was a sure signe of escaping the great daun­ger, which then hong ouer my head. Wherfore I hartyly require you to strayne your learning. The matter is wor­thy, wherin ye may vse long and déepe consideration: and I surely am vnworthy to whom ye shold opē your know­lege. You may therfore (if it please you) dispute the matter on both sids, as ye are accustomed, but yet I pray you hā ­dle it more throughly on the one side, least ye sende me away wandring and hanging in doubt, whereas the cause of my séeking counsell is to the ende I might be quit out of doubt. Fare ye well.

What answere master Sura, (who as it appereth, was well learned) made vnto master Pliny I do not finde. But to say the truth, what sound answer could he, being a Gē ­tile make herin? The like history is to be red in y ^e collecti­ons of Iohn Manlius cōmon places, Manlius. who (as Philip Me­lancthon reporteth) dothe write, that Theodorus Gaza [Page 61] had a lordship or manour place in Campana giuen him by Nicholas Pope of Rome. In the manour, whē by chaunce, one of his farmers had digged vp a coffin with dead mens bones in it, there sodenly appeared a spirit vnto him, com­maunding him to burie the coffin againe, or else his sonne should shortly after dye. Which when the farmer refused to do, shortly after his sonne was found slayne in y ^e night. A fewe dayes after the Spirit appeared agayne vnto the husbandman, menacing and threatning him, that in case he did not burie the aforesayde bones, he would kill his o­ther sonne also. The man taking warning by his losse, and séeing his other sonne fallen sicke, goeth vnto master Theodorus and sheweth him all the matter. He vnder­standing it, goeth with him to the manour, and there in the same place where the farmer had before digged vp the coffin, casting a new graue, they burie the coffin with the bones. As soone as th [...]e bones were layde in the graue the husbandmans sonne immediatly recouered his health.

Dion writeth that the Emperour Traianus was lead out of the house, where he hadde taken vp his Inne, in the time of an earthquake, into a more safer place.

Iulius Capitolinus which setteth out a fewe liues of the common Emperours, reporteth, that Pertinax for y ^e space of thrée dayes before he was slayne by a thrust, sawe a cer­tayne shaddowe in one of his fishepondes, whiche with a sword ready drawen threatned to slay him & therby much disquieted him.

Flauius Vopiscus writeth, that wheras Tacitus fathers graue opened it selfe the sides therof falling downe of their owne accord, and that his mothers soule appeared bothe to him & Florianus day and night, as if she had bin liuing, it was a most sure and infallible signe, that he shoulde dye shortly after.

Ammianus Marcellinus writing of y ^e signes or progno­sticatiō [...] of Constantius death, saith that he was troubled [Page 62] and terrified in the night season with shapes and figures.

The same author affirmeth in his 25. booke, that a little before Iulianus died, as he sate writing in the tents follo­wing the example of Iulius Cesar, he saw the image of the publicke Genius, or God of the place (which was woont to be painted with Amaltheas horne in his hande) departing from him, more deformed and ill fauoured, than when it began to mount vp to the narrowe top of the tent.

Lucan. Lucanus as well an excellent historiographer, as also a most learned Poet, reckneth vp many forwarnings in his first booke of the battaile of Pharsalia which chaunsed be­fore the great conflict betwéen Iulius Cesar, and great Pom­peius: and amongst other things, he writeth thus.

CHAP. XIII. A proofe out of the histories of the auncient Churche, and of the vvritings of holie Fathers, that there are vvalking Spirits.

YF we reade ouer the Ecclesiasticall histo­ries, we shall finde many of these exam­ples. Sozomenus writeth in his ecclesias­ticall historie, the sixt booke and 28. chap­ter, of one Apelles a blacke Smyth by oc­cupation (whose name was at that time very famous throughout Egip [...]e, Sozom [...]nus. for the gifte of working miracles, wherewith he was indewed) who as he was one night hard at his work, had appering vnto him, a visi­on of a Diuel in the likenesse & attire of a very beautiful woman, mouing & intising him to y ^e vice of lechery. But he sodenly catching y ^e yron which he wrought on, glowing hot [Page 63] out of the fire, thrust it in y ^e Diuels face, & scorched his vi­sage, wherat he fretting & crying out, in al hast fled away.

Likewise in his 7. booke and 23. chap. writing of the sedi­tion raised at Antioche for the immoderate exactiō and tri­bute which Theodosius layd on y ^e citie in y ^e time of warrs, wherby the people being offended ouerthrewe the images of the Emperour and his wife, dragging them in roapes about the citie, and reporting al kinde of villanie and dis­pite ageinst thē: thus he saith. But in the night before, as­soone as the rebellion began, immediatly at the breake of the day, it is certainly reported there was a straunge sight séene, of a womā hauing a huge stature and most horrible looke, running vp and downe the cittie through the streats al [...]ft in the aire, whisking & [...]eating the aire with a whip, rendring a fearfull sound. That as men are wont to pro­uoke wild beasts to anger, whiche serue for publike spec­tacles: euen so it séemed, some euil angell by the crafte of the Diuell stirred vp that commotion amongst the people.

Theodorus Lector in his first booke of collectanies out of the ecclesiasticall historie writeth, Theodorus. that as Gennadius patriarch of Constantinople, came downe to the high aul­tar to make prayers and orizons, there appeared vnto him a certaine vision or spirit in a most horrible shape and fi­gure, which so soone as he had sharplie rebuked, straight­ways he herd a voice crying out aloud, y ^t so lōg as he liued he wold giue place & cease, but whē he was once dead he would surely ransack & spoyle the Church. Which when y ^e good father heard, he ernestly prayed for y ^e preseruatiō of y ^e Church, & soone after departed this life. There are many things to be read in Grego [...]iꝰ Nicephorꝰ ▪ who setteth foorth [...]clesiasticall matters at lar [...], Nicephorus. & Abdias in y ^e liues of y ^e A­postles, concerning visions, dreames, miracles of saints, and also appearings of spirites. For wise men iudge, they were more diligent & redie in describing such things, than in other maters, which might haue bē to greater purpose [Page 62] [...] [Page 63] [...] [Page 64] and much more profitable for the readers to vnderstand.

Hée that readeth ouer the Hystories, whiche in tymes paste haue ben written, (and that especially by Monkes) shall méete with an innumerable company of these sorte: Yet by the waye I must néedes say this, that very many things haue bene written by them, whych the Readers maye iustly suspecte, and stande in greate doubte of.

Ludouicus Viues, Beatus Rhenanus, and many other learned men of our tyme, in describing other things do fynde greate faulte with the Chronicles written by Mon­kes, for that they were gathered togyther by vnlearned [...]ltes without any iudgement. But let euery man esteme of them as hée l [...]st. For albeit there are diuers things in them very foolish & ridiculous, yet it may be wel thought that many things [...]ere so in very déed, as they haue com­mitted them to writing.

A man shall méete with many places concerning visi­ons & appearing [...] of Spirits, euen in the old father [...] also. S. Ambrose in his .90. Sermon writeth of a noble Uirgin named Agnes who was crowned with martirdom for the profession of christian religion. Ambrose. And as hir parēts watched o [...]e night by hir graue, they saw about midnight, a goodly compani [...] of Uirgins clothed in golden vayles, amongst whom also was their [...]aughter, arayed like vnto the rest: who willing the other virgins to stay a while, turning hir self towards hir parentes, willed them in any case, not to bewayle hir as if she were dead, but rather to reioyce with hir▪ for that she had obteined of god eternal life. Which as soon as she had spokē, she immediatly vanisht out of sight.

Augustine. S. Augustin de [...]lareth in his booke, De cura pro mortuis agenda, that when the Citie of Nola was besieged by the Barbaruus, Felix appeared at Nola. the citizens saw Felix the martyr playnly [...]p­pearing vnto them. Touching S. Gregorie, who in his Dialogues writeth many suche things, we will in [...] hereafter when his turne commeth. Gregorie.

[Page 65]Yée shall reade of many suche lyke in the liues of the auncient fathers, which all are not to be reiected as vaine and fabulous, for some parte of them were written by graue and learned men, whereof letting the rest passe for breuitie sake, I will héere rehearse one short historie.

It is to be séene in the life of Ioannes Chrysostom, that Basiliscus Byshoppe of Comane (who suffered as a Martir with Lucianus the Priest at Antioch, Basiliscus ap­peared to Chrysostome. vnder Maximianus the Emperor) appéered vnto Sainte Chrysostome, when he was in exile, and sayde vnto him: Brother Iohn, be of good comforte, for to morrowe we shall be togither. But first he appéered to the Priest of that Churche, and saide vnto him: prepare a place for our deare brother Iohn, who wyll shortly come hither. Which things the euent proued afterwardes to be true.

CHAP. XIIII. That in the Bookes set foorthe by Monkes, are many ridiculous and vaine apparitions.

WE made mention a litle before, of Chroni­cles written by Monkes. Nowe as tou­ching their legendes of Saintes (as they terme their storehouses of examples, and liues of auncient Fathers, in the whiche are many apparitions of Deuils and Spyrits,) verily there is no cause at all why we shoulde ascribe much vnto them, for the most parte of such stuffe as is sette foorth in them, haue no shewe nor likelyhoode of truth [...]: perchaunce their mynde was to bring men to great feare and Religion by those their counterfeited and imagined histories. But concerning these, this place now serueth not to intreate.

The like may be saide, of many supersticious Popishe wryters, who following these mens steppes, haue writtē [Page 66] many vpon other mens credit and reportes, which least any man think I write, being moued with enuie or ha­tred of the persones, I wil shewe you one onely historie or fable amongst so many, that you may thereby haue as it were a tast of that which I sayde euen now.

S. Seuerine By­shop of Colein. Petrus Damanus, who first was a Monke after the or­der of S. Benedict, and afterward byshop of Hostia, a man of great estimation among Papistes, as well for the opi­nion they had of his learning, as for the shewe of his vp­right lyuing, telleth a storie of a certain Monke of Colein, who on a time passing ouer a Riuer on horseback, espied Saint Seuerinus sometime Bishop of Colein on the riuer, who not long before was departed this life, & being buri­ed at that time, was muche renoumed for doing sundrie miracles. This Byshop catcheth holde on the Monkes bridle, and would not lette him passe any further: wher­with the Monke was sore afraide, and dilygently enqui­red of him, why he béeing so notable a man, was there withholden in that place. The Bishop then required him to lend him his hande, that he might vnderstande by fée­ling howe it was with him, whiche when he haddoone, & that the Bishoppe had dipped the Monkes hande downe into the water, sodenly in one moment al the flesh of hys hand, by reason of the extreame heate, was scalded off, so that the bones only remained albare. Unto whom then y ^e Monke: sith (quod he) thou art so famous a man in the Church, how cōmeth it to passe that thou art so gréeuous­ly tormented? The Bishop aunswered: only sayde he for this cause, for that I haue not sayde ouer my Canonicall houres in due time distinctly as I shoulde haue done: for I was in the Emperors Court busied and occupied with matters of his priuie Counsell, in the morning hudling vp all my prayers at once, all the rest of the daye I was troubled with other busines: and for that cause do I now suffer this punishment of miserable heat. But let vs both [Page 67] togither call vnto Almightie God, that it may please him to restore thy hand againe, which came presently to passe assoone as they had thus sayde. And then spake he to the Monke saying: Go my sonne and desire the brethren of our Church, as also al other of the Clergie ther, to poure out their prayers for mée, to giue almes to the poore and néedie, and to perseuer incessantly in offring vp continual sacrifice for me, for so sone as these things shalbe fulfilled▪ I shall be deliuered out of these my torments, and shal be ioyfully translated to the fellowship of those blessed Ci­tizens of heauen, which do earnestly desire my company. Out of this historie this argument or reason they make: Yf that good and Godly Byshop, who being ouercharged with affaires of the Emperor leading to publike wealth, could not dispatche his talke of prayers in due time, and therefore is so miserably vexed and tormented, what pu­nishment may they looke for, which hauing no necessarie businesse, say ouer the Canonicall houres very coldely, or else leaue them cleane vnsayde, that they maye the better followe there owne lustes and vaine deuises? And héer [...] note by the waye, they make no mention at all of omyt­ting those things which God hath expresly cōmanded vs. But in case the Popishe Bishoppes do verily beléeue this storie to be true, let them thinke with themselues, howe they can be able to excuse themselues before the Iudge­ment seate of Almightie God, for that they are content to be created Bishoppes of those Churches, wherof not­withstanding they haue no care nor regarde, but eyther wholy intangle themselues with worldly matters, or if they do deale in matters of y ^e church, their whole study is directed to this end, to stop the sincere preaching of Gods word, and to tread those vnderfoote, whose minds are oc­cupied day & night, to y ^e aduaūcing & setting forth of gods glory. Of this stampe and sorte are most of those things wherwith the Monkes inferced and stuffed their bookes.

CHAP. XV. A proofe by other sufficient vvriters, that Spirits doe sometime appeare.

AS touching other notable wryters, they also make mention of spirits whiche doe often times appeare. Alexander Alexandro. Alexander ab Alex­andria, an excellent Lawier, born at Na­ples in his second booke Gemaliuns [...]ierum, and ninth chapter, writeth that a certaine familiar friend of his, of good credite, dyd celebrate the funeral of one of his acquaintance, and as he returned to­wardes Rome, he entred into an Inne fast by the waye, bicause it was nyght, and there layde himselfe downe to rest. As he laye there alone broade awake, sodenly the Image of hys friende lately deceased, came before him maruellous pale and leane, euen as he was when he saw him last on his death bed, whome when he behelde, being almost besides himselfe with feare, he demaunded of him who he was? But the gost making no answere, but slip­ping of his clothes layde him downe in the same bed, and drewe neare, as if he woulde haue embraced him. The other gaue him place, and kéeping him of from him, by chaunce touched his fote, which séemed so extreamly cold, as no ice in the world might be compared vnto it. Wher­at the other looking very lowringly vppon him, tooke vp his clothes againe, and rose out of the bed, and was neuer afterwardes séene. He reporteth other histories in the same place, whiche hapned in his time. He liued aboue foure score yeares ago, or neare that time.

B [...]ptista. Baptista Fulgosus, Duke of Genua, in his booke of wor­thy sayings & doings of Emperors, Princes, Dukes. &c. (which he wrote being in exile to auoyde idlenesse: Tou­ching straunge and monstrous things) wryteth that in [Page 69] the Courte of Mattheus, surnamed the great Shyrife of y ^e Citie, in the Euening after sunne sette, there was séene a man farre excéeding common stature, sitting on a horse in complete armour: who when he had ben ther seen of ma­ny, by the space of an hour, in the end vanished away to y ^e great terrour of those that beheld hym. About thrée dayes after in like maner, two men on horsebacke of the same stature, were séene in the same place, about thrée houres within night, fighting togither a long season, and in the ende vanished away as the other dydde before. Not long after, Henry the seuenth Emperor, departed this life, to the vtter vndoing of all the Shirifes.

Immediatly after this Hystorie, he putteth an other more worthie memorie than the formost. Lodouicus fa­ther to Alodisius, ruler of Immola, not long after he died, appeared vnto a Secretarie, whom Ludouicus had sente to Ferraria, as he was on his iourney, ryding on a horse with a Hauke on his fist, as he was wonte when he li­ued, and willed the secretarie (albeit wonderfully afraid) to bid his Sonne the nexte daye to repaire vnto the same place, for he had matter of greate importance to declare vnto him. Which when Ludouicus heard, partly bycause he could not beléeue it, partly for that he douted som body laye in waight for him, he sent an other to answere in his roome. With whome the same soule méeting as it did be­fore, lamented very much that his Sonne was not come thither, for if he had so doone, he saide, he would haue ope­ned many other things vnto him. But as then he willed the messanger to tell him, that twentie two yeares, one month and one day being passed, he should loose the rule & gouernment whiche he nowe possessed. As soone as the time forshewed by the ghost was expired, albeit he were very circumspect and careful, yet the same night, the soul­diours of Phillip Duke of Millen, with whom he was in league & therfore stood in no féare of him) came ouer the [Page 68] [...] [Page 69] [...] [Page 70] ditches hard frosen with ice vnto the walles, and raysing vp ladders, toke both Citie and Prince togither.

Phillip Malancthon writeth in his booke de anima, that he himselfe hathe seene some spirites, and that he hath knowne many men of good credite, whiche haue auout­ched not only to haue séene ghostes them selues, but also y ^t they haue talked a great while with them. In his booke which he intituleth Examen Theologicum, he reherseth this historie. Malancthona annie. Which was, that he had an aunt, who as she sat very heauily by the fire, after hir husband was deade, two men came into hir house, whereof the one being ve­rie like, saide he was hir husband deceased, the other be­ing very tall, had the shape of a Franciscan Frier. This that séemed to be the husband, came néere the chimney sa­luting his heauie wife, bidding hir not to be afrayde, for (as he saide) he came to commaunde hir certaine things: then he bid the long Monke to goe aside a while into the stoue hard by. And there beginning his talke, after many wordes, at the last he earnestly beséecheth, and most har­tily desireth hir, to hire a Priest to say Masse for hys soule, and so being readie to departe, he biddeth hir giue him hir right hande: which thing (she being sore afraide) abhorring to do, after he hadde faythfully promysed she shoulde haue no harme, she giueth hir hande, which albeit in déede it had no hurte, yet did it seeme to be so scortched, that euer after it remained blacke. This being doone hée calleth foorth the Franciscane, and hastily going foorth to­gither, they vanysh away. Ioannes Manlius, in his collec­tanies of common places, wryteth concerning other spi­rits which he and other men also did sée, the first tome in the chapter De malis spiritibus et ipsorum operibus, and al­so in the chapter De satisfactione.

Ludouicus Viues. Ludouicus Viues, saythe in his firste booke De veritate fidei that in the newe world lately found out, ther is no­thing more common, than, not that only in the night time [Page 71] but also at noone in the midday, to sée spirits aparātly, in the cities & fields, which speake, cōmaund, forbyd, assault men, feare them & strike thē. The very same do other re­port which describe those nauigations of the gret Ocean.

Hieronimus Cardanus of Millen, excellently séene in philosophie & phisicke, Hieronimus Cardanus. remembreth a great many of these apparitions in his bookes De subtilitate, et varietate rerum: which who so lysteth to reade, I refer hym to his bookes, for I am desirous to be bréefe.

Olaus Magnus Archbishoppe of Vpsalia in Sueuelande, declareth in his historie De Gentibus Septentrionalibus, Olaus. the 2. booke and 3. chap that spirits apeare in Iseland, in y ^e shape & likenesse of such, as men are acquainted withall: whom the inhabitants take by the hande in stead of their acquaintance, before they haue heard any worde of those their acquaintance death, whose similitude and likenesse they take on thē, neither do they vnderstand that they are deceiued before they shrink & vanish away. These things haue I brought togither both out of the olde & also newe wryters, y ^t it myght plainly apeare, that spirits do often times walke and shewe themselues vnto men.

CHAP. XVI. Daily experience techeth vs that spirits do appear to mē.

TO al the premisses before handled, this also is to be added, which no man cā deny, but y ^e ma­ny honest & credible persons of both kinds, as­wel men as women, of whom som ar liuing, & some alredy departed, which haue & do affirm, that they haue somtimes in the day, & somtimes in the night séen & hard spirits. Some mā walketh alone in his house, & be­hold a spirit apéereth in his sight, yea & somtimes y ^e dogs also perceue thē, & fal down at their masters fete, & wil by no means depart fro thē, for they ar sore afraid thēselues too. Some man goeth to bed, and laieth him down to rest, [Page 72] and by and by there is some thing pinching him, or pul­ling off the clothes: sometimes it sitteth on him, or lyeth downe in the bed with him: and many times it walketh vp and downe in the Chamber. There haue bene many times men séen, walking on foote, or riding on horseback, being of a fierie shape, knowen vnto diuers men, & suche as died not long before. And it hath come to passe lyke­wise, that some eyther slayn in the warres, or otherwise deade naturally, haue called vnto their acquaintance bée­ing aliue, and haue bene knowen by their voice.

Many times in the nyght season, there haue béene cer­taine spirits hearde softely going, Spirites requi­ring helpe. or spitting, or groning, who being asked what they were, haue made aunswere that they were the soules of this or that man, & that they nowe endure extreame tormentes. Yf by chaunce any man did aske of them, by what meanes they might be de­liuered out of those tortures, they haue aunswered, that in case a certaine numbre of Masses wer [...] soong for them, or Pilgrimages vowed to some Saintes, or some other such like déedes doone for their sake, that then surely they shoulde be deliuered. Afterwardes appearing in greate lyght and glorie, they haue said that they were deliuered, and haue therefore rendred greate thankes to their good benefactours, and haue in like manner promised, that they will make intercession to God and our Ladye for them. And hereby it may be well proued, that they were not alwayes Priestes, or other bolde and wicked men, whiche haue fayned themselues to be soules of men de­ceased, as I haue before saide, in so muche that euen in those mennes chambers when they haue bene shut, there haue appeared such things, when they haue with a can­dle diligently searched before, whither any thing haue lurked in som corner or no. Many vse at this day to serch and sifte, euery corner of the house before they go to bed, y ^t they may sléep more soundly: & yet neuerthelesse, they [Page 73] heare some s [...]rying out, and making a lamētable noise. &c.

It hath many times chaunced, that those of the house haue verily thought, that some body hath ouerthrowne the pots, platters, tables and trenchers, and tumbled thē downe the stayres: but after it waxed day, they haue found all things orderly set in their places againe.

It is reported, that some spirits haue throwne the dore of from the hookes, and haue troubled and set all things in the house out of order, neuer setting thē in their due place againe, and that they haue maruellously disquieted men with rumbling and making a great noise.

Sometimes there is heard a great noise in Abbeis, and in other solitarie places, as if it were coupers hooping and stopping vp wine vessels, or some other handicraftes men occupied about their labour, when it is most certayn, that all in the house are gone to bed, and haue betaken them­selues to rest.

When houses are in building, the neighbours many times heare the carpenters, masons, Builders heare spirits in the night. and other artificers handling all things in such sorte, as if they were busily la­bouring in the day time. And this straunge wonder is ioy­fully receiued as a sure token of good lucke.

There be some which iudge it commeth to passe natu­rally, that we suppose we heare these things in the nighte, which we heard before in the day time. Which question I leaue to be discussed of better learned than my selfe.

Pioners or diggers for mettal, do affirme, that in many mines, there appeare straunge shapes and spirites, Diuells are in Mines. who are apparelled like vnto other laborers in the pit. These wander vp and down in caues and vnderminings, & séeme to besturre them selues in all kinde of labour, as to digge after y ^e veine, to carrie togither oare, to put it into baskets, and to turne the winding whele to drawe it vp, when in very déede they do nothing lesse. They very seldome hurte the laborers (as they say) except they prouoke them by [Page 74] laughing and rayling at them: for then they threw grauel stones at them, or hurt them by some other means. These are especially haunting in pittes, where mettall moste a­boundeth.

A certayn godly and lerned man wrote once vnto me, of a siluer mine at Dauosium in the Alpes, vpon the which Peter Buol a noble man, the Schultish of the same place, (whom they cal Landammanus,) had bestowed great cost a fewe yeres before, and had gathered therby good store of riches. In the same myne was a spirite or Diuell of the mountayne, who when the laborers filled the stuffe they had digged into their vessels, he séemed, for the most parte, euery Fryday, to be very busie, pouring the mettals of his owne accord out of one basket into an other. Wherewith the Schultishe was not offended: and when he would ey­ther descende into the pit, or come vp agayne, blessyng him selfe with the signe of the Crosse, he neuer receyued hurt. It chaunced on a tyme that whyle the sayde spirit was too busie intermedlyng himselfe with euery thing, one of the myners being offended therewith, began to rayle at hym very bitterly, and with terrible cursing wordes, byd him get him thence in the diuels name. But the spirit caught him by the pate, and so writhed his necke about, that his face stoode behynde his backe, yet notwithstanding he was not slaine, but liued a long time after, well knowne vnto diuers of his familiar friends, whiche yet liue at this day, howbeit he died within a fewe years after.

Georgius Agricola, whose learned works whiche he wrote of mettalles be yet extant in the end of his booke of creatures liuing vnder the earth, Agricola. he maketh two kinds of Diuels haunting in certayne Mynes abroade. For hée sayth, there are some cruell and terrible to beholde: whi­che for the moste parte, doo very much annoy and hurt the labourers digging for mettall.

Suche a one was hée whiche was called Annebergius, [Page 75] who only with his breath, destroyed aboue .xij. laborers at once, in the caue called Corona Rosacea The wynde wherewith he slewe them, he lette flée out of his mouth: for he appéered in the similitude and lykenesse of an horse.

Suche an other was Snebergius, who wearyng a black roll about his necke, tooke vp a labourer aloft from the grounde, and sette him in the brinke of a certayne excée­ding déepe place, where had sometyme bene great store of siluer, not without gréeuous brusing of his body.

And againe he saith, there be some very milde and gen­tle, whome some of the Germans call Cobali, as the Greci­ans do, bycause they be as it were apes and counterfeiters of men: for they leaping, and skipping for ioy do laughe, and séeme as though they did many things, when in very déede they doo nothing. And some other call them Elues, or Dwarfes of the Mountaynes, thereby notyng theyr small stature, wherein they commonly appeare. They séeme to bée hoare, wearyng apparayle lyke the mettall fyners, that is, in a petycote laced, and an apron of lether about their loynes. These hurte not the laborers, excepte they misuse them, but do imitate them in all their doings. And he sayth, they are not much vnlike vnto those whom the Germans call Guteli, bycause they séeme to beare good affection towards men, for they kéepe horses, and do other necessary businesse. They are also lyke vnto them whom they cal Trulli, who taking on them the fayned shapes of men and women, do serue as it is sayd, like seruants, both amongst other nations, & specially amongst the Suetians.

Touching these spirits haunting mynes of mettal, ther is somwhat to be read in Olaus Magnus de Gentibus Sep­tentrionalibus, the 6. booke and .x. chapter.

They whiche sayle on the greate Ocean sea, Which are people that eate and de­uoure men. make re­porte, that in certayne places, where the Anthropo­phagi doo inhabite, are many spirites, whiche doo the peo­ple there very muche harme.

[Page 76]Héere many straunge things might be brought concer­ning visions appearing vnto men in their sléepe: and also of them, which being in a traunce, haue lyen a whole day and more without mouing, lyke vnto dead men: and after béeing restored to them selues agayne, haue tolde many miraculous things which they haue séene.

Cicero writeth of maruellous things in his booke of di­uination, Cicero. or soothsaying. And so do many other men also. Augustine himselfe reciteth in many places of his bookes, Augustine. that some after they were dead, haue warned many their frendes of diuers matters, and haue disclosed vnto them secrete things, which were to come, and haue shewed sicke folkes good remedies for their diseases, and haue done ma­ny suche like things.

Auenzoar Albumaro, a physition of Arabia, writeth, that he receiued an excellent medicine for his sore eyes, of a physition lately deceased, appering vnto him in his slepe: as Marsilius F [...]cinus doth testifie, Marsilius. writing of the immorta­litie of the soule. Lib. 16. cap. 5.

Matth. 1. & 2.The holy Scriptures also teache vs, that God hath re­uealed many things vnto men by dreames. S. Mathew in his first and second Chapter writeth, that the angell of God appered many tymes vnto Ioseph, our Sauior Chri­stes foster father in a dreame, and cōmaunded him to be­ware of those which lay in wayt to destroy Christ Iesus.

Acts.Wée reade in the tenth chapter of the Acts of the apo­stles, that saint Peter fell into a traunce, saw the heauens open, and saw a vessel, as it were a greate shéete, descende downe vnto him from heauen, knit togither at the foure corners, wherin were all maner of foure footed beasts of the earth, and wylde beasts, and créeping things, and fou­les of the heauen. And there came a voyce vnto him: Rise Peter, kill and eate.

Acts. 16.And in the .xvj. chapter, as S. Paule was yet in Asia, cō ­ming downe towardes Troada, this vision appeared vnto [Page 77] him: There stode a man of Macedonia and prayed him, saying: Come into Macedonia and help vs. Hereby Paul gathered, it was the will of God, that he should passe the sea, and should preache the Gospell in Macedonia.

But I purpose not to write of Spirites and visions ap­pearing vnto men in their sléepe, least my Booke growe vnto an huge volume: but only of those which we sensibly sée when we are awake.

CHAP. XVII. That there happen straunge vvonders and prognostica­tions, and that sodeyn noises and cracks and such like, are hearde before the death of men, before battaile, and before some notable alterations and chaunges.

IT happeneth many times, that when men lye sicke of some deadly disease, there is some thing heard going in y ^e chamber, like as the sicke men were wonte, when they were in good health: yea & the sicke parties them selues, do many times hear the same, and by and by gesse what wil come to passe. Oftentimes a litle before they yeld vp the ghost, and some time a little after their death, or a good while after, either their owne shapes, or some other shaddowes of men, are apparantly séene. And diuers times it commeth to passe, that whē some of our acquaintaunce or friends lye a dying, albeit they are many miles off, yet there are some great stirrings or noises heard. Sometimes we thinke the house will fall on our heads, or that some massie and waightie thing falleth downe throughout all the house, rendring and making a disordered noise: and shortlie within fewe monthes after, we vnderstande that those things happened, the very same houre that our friends departed in. There be some men, of whose stocke none doth dye, but that they obserue and [Page 78] marke some signes and tokens going before: as that they heare the dores and windowes open and shut, that some thing runneth vp the staires, or walketh vp and downe the house, or doth some one or other such like thing.

But here I cannot passe this in silence: that there are many superstitious men, which vainly persuade thēselues that this cousin, and this or that friend of theirs wil short­ly dye. For in the end, the falling out of the matter it selfe sheweth it was a vayne and folishe persuasion, that they vnderstod suche things by any signes.

Cardanus in his booke De veri [...]ate rerum, writeth, that there was a certeine noble familie at Parma in Jtaly, Cardanus. out of the which so often as any one died, there was séene an olde woman in the chimney corner. On a certaine tyme shée appeared, when a mayden of the same familie laye very sicke, and therefore they cleane dispayred of hir life: but soone after she recouered againe, and in the meane while, an other, which was thē in good helth, sodainly dyed.

There was a certaine parishe priest, a very honest and godly man, whom I knewe well, who in the plague time, could tell before hand, when any of his parishe should dye. For in the night time he heard a noise ouer his bed, like as if one had throwne downe a sacke full of corne from his shoulders: which when he heard, he would say: Nowe an other biddeth me farewell. After it was day, he vsed to in­quire who died that night, or who was taken with the plague, to the end he might comfort and strengthen them, according to the duty of a good pastour.

It hath bin often obserued in Guilde halles where Al­dermen sit, that when one of those Aldermen was at the point of death, there was hearde some ratling about hys seate, or some other certeine signe of death. The same thing happeneth beside pewes and stalles in Churches, or in other places where men are often conuersaunt or ac­customed to exercise their handy labour.

[Page 79]In Abbeys, the Monks seruaunts or any other falling sicke, many haue heard in the night, preparation of chests for them, in such sorte as the coffinmakers did afterwards prepare in déede.

In some country villages, when one is at deaths dore, many times there are some heard in the Euening, or in the night, digging a graue in the Churcheyarde, and the same the next day is so found digged, as these mē did heare before.

There haue bin séene some in the night whē the moone shined, going solemnlie with the corps, according to the cu­stome of the people, or stāding before the dores, as if some bodie were to be caried to the Church to burying. Many suppose, they sée their owne image, or as they saye, theyr owne soule, and of them diuers are verily persuaded, that except they dye shortlie after they haue séene them selues, they shall liue a very great time after. But these things are superstitious. Let euery man so prepare him selfe, as if he shoulde dye to morrowe, left by being too secure, he purchase himselfe harme.

There happen other straunge things also. For when some lye in the prison in chaynes, readie to suffer punish­mēt for their offēces, many times in the night season there is heard a great noise and rumbling, as if some body were breaking into the gayle to deliuer y ^e prisoners. When mē come to vnderstand y ^e matter, they can neither heare, nor sée any body, and the prisoners likewise say they heard no manner thing.

Some executioners or hāgmen do report, y ^t for the most part they knowe before hand whether any mā shall short­ly be deliuered into their hands to suffer: for their swords will moue of their owne accord. And there are other that saie, they can tell before, after what sorte the prisoners shall suffer.

Many wonderfull and straunge things happen about [Page 80] those which wilfully cast away thēselues. Somtime their corpses must be caryed a great way off, before they béeing thrust in a sacke can be throwne into the sea: and béeing layd in a waggon or cart, the horse could scant draw them downe the hill, but vp the hill they néed not labour at all, for the carte woulde runne very fast of his owne accorde.

Some men béeing slayne by théeues, when the théeues come to the dead body, by and by there gusheth out freshe blood, or else there is declaration by other tokens, that the théefe is there present. Plato writeth in the firste booke of his lawes, that the soules of suche as haue ben slayne, doo oftentymes cruelly molest and trouble the soules of those whiche slewe them. For whiche cause Marsilius Fiscinus doth thinke it chaunceth, De animorum immortalitate. li. 16. cap 5. that the wounde of a man being slayn, while the carkas lyeth on the ground, dooth send out bloud against him, whiche wounded him, if hée stand nere looking on his wounde. Whiche thing bothe Lucretius af­firmeth to come to passe, Virgill. and also Iustices haue diligently obserued. Dido in Vergile thus threatneth Aeneas.

The like place is in Horace & in other Poets. As a théef sitteth at the Table, a cuppe béeing ouerthrowne, the wyne perceth through the whole and sounde wodde of the table, to all mens admiration.

Touching these and other such maruellous things there might be many histories and testimonies alleaged. But whosoeuer readeth this booke, may call to their remem­braunce, that they haue séene these and suche like things them selues, or that they haue heard them of their friends and acquaintaunce and of such as deserue sufficient credit.

Before the alterations and chaunges of kingdomes and in the time of warres, seditions, and other daungerous seasons, ther most cōmonly happē very strāge things in y ^e aire, in the earth, & amōgst liuing creatures clean cōtrary [Page 81] to the vsuall course of nature. Which things mē cal, won­ders, signes, monsters, and forewarnings of matters to come. There are séene in the aire, swords, speares, & suche like innumerable: there are heard and séene in the aire, or vppon the earth whole armies of men encountring togi­ther, and whē one part is forced to flye, there is heard hor­rible cries, and great clattering of armour. Gunnes, laun­ces and halberdes, with other kindes of weapons and ar­tillerie, do often times moue of their owne accord as they lye in the armories. When as souldiers marche towards their enimies, and their ensignes will not displaie abroade but folde about the stander bearers heads: if the souldiours be therewith amazed, they surely persuade themselues there is some greate slaughter towards. It is sayde also, that horses will be very sad and heauie, and will not lette their masters sit on their backs, before they go to the bat­taile wherin they shall haue the ouerthrowe: but whē they are coragious and iustilie neighing, it is a sure token of vic­torie. Suetonius writeth, that the company of horses which Iulius Cesar let run at libertie, Suetonius. neuer to be put to labour againe, did wéepe aboundantly when Cesar was slayne.

When Miltiades addressed his people against the Per­sians, there were heard terrible noises before the battaile, and certaine spirits were séene, which the Athenians after­wards affirmed to be the shaddow [...] of Pan, who cast suche a feare on the Persians, that they turned their backs and fled. Therof Terrores Panici tooke their name, being spo­ken of sodayn feares vnloked for, and terrours, suche as Lymphatici metus are, which driue men out of their wits being taken therwith.

Before the Lacedemonians were ouerthrowne in y ^e bat­taile at Leuct [...]s, the armour moued, Cicero de di­uinatione. & made a great noise in the tēple of Hector. At the same time the dores of Her­cules temple at Thebes being fast shut with barres, opened sodainly of their owne accord: and the weapons and ar­mour [Page 82] which hoong fastned on the wall, were found lying vppon the grounde. These things are to be read in Cice­ro his firste booke De diuinatione.

In the second warres of Carthage, the standerd bearer of the first battaile of pykemen, coulde not remoue his en­signe out of his place neither yet whē many came to helpe, they could any thing preuayle. These and suche other signes of euill lucke, Caius Flaminius the Consul nothing regarded, but soone after his army was discomfited, and he him selfe slayn. Li [...]ie. Concerning which matter, Titus Liuius writeth at large. In the beginning of the warres waged with the people called Marsi, there was heard out of se­crete places, certaine voices, and noyse of harnesse, whiche foreshewed the daunger of the warres to come.

Plinie writeth in his .2. booke and 59. chapter, that in the warrs with the Danes, Plinie. and many times before, there was heard the clashing of armour, and the sound of trumpets out of Heauen.

Appianus declareth what signes and wonders went before the ciuill warres at Rome: Appianus. what miserable cries of men, clashing of armoure, & running of horses were heard no man séeing any thing.

Valerius Maximus in his firste booke and .6. chapter of straunge wonders, Valerius Max. li. 1. cap. 6. writeth how C [...]eius Pompeius hadde warning before, not to fight the fielde with Iulius Cesar: for as he launced off, at Dirrachium, his souldiours were taken with a sodayne feare: and in the night likewise be­fore the battaile, their harts and courages sodaynly failed them. And after the same author addeth, that which Cesar him selfe reherseth in his 3. booke De bello ciuili: how that the very same day wherin Cesar faught his fortunate bat­taile, the crying of the armie, and the sound of trumpets was herd at Antioche in Syria, so sensibly, that the whole city ranne in armour to defende their walles. The very same thing he sayth, happened at Ptolemais, and that at [Page 83] Pergamus in the most priuie and secret parts of the temple where none may enter, saue only priests, which place the Grecians call [...], there were hearde the sounde of drummes and timbrels.

The historiographers reporte, that Castor and Pollux haue bin often séene in battailes sitting on white horses, Castor and Pollux. Plutarch. & valiātly fighting against y ^e enimies campe. Plutarch wri­teth in Coriolanus life, that they were seene in the battaile against Tarquinius, and that immediatly after, they bare tidings to Rome of y ^e victorie. The selfe same writeth Ti­tus Liuius also in his 8. booke of his first decade. We may read in the history of the siege of the noble citie of Magd [...] ­burge in Saxonie, that the enimie which laide siege to the towne, so often as the citizens issued out to skirmish with them, supposed that one vpō a white horse came riding be­fore the citizens battaile, when as the citizens them selues saw no such man. Iosephus. Iosephus in his bookes of the warres in Iurie, recordeth what strange signes hapned before the destructiō of Ie [...]usalem: which were, that a brasen gate be­ing fast rampierd with barres, opened in the night time of his owne accord. And that before y ^e sunne sette, there were séene chariots in the aire, and armies of men well furni­shed, enuironing the citie round about. And that at Whit­sontide, as y ^e priests entred the temple to celebrate diuine seruice▪ they heard a great noise, & by and by a voice crying Migremus hinc. Let vs departe hence. He reckeneth vp [...] ­ther like things, which we neede not repeate in this place. The same night that Leo of Cōstantinople was slayne in y ^e tēple, the trauelers by sea heard a voice in y ^e aire which saide: that Leo had roared out euen to the same place.

Felix Malleolus doctor of both y ^e laws, master of Sclodor, & canon at Tigurū, a mā of great reding, Felix Malleo­lus. as it may easily a­pere by his lerned writings which ar yet extāt. (For he li­ued about y ^• time whē y ^e coūcel of Basil was hold [...]) writeth in his book de nobilitate, c. 30. y ^t it is to be séen in y ^e historie [Page 84] of Rodulphus king of the Romains, that when the sayde Rodulphus had vanquished Othotarus, King of Boemia, continuing on the place all nyght, where tho battell was fought, about mydnight, certain spirites or Deuils, with horrible noyse and tumulte, troubled and disordered his whole armie. And that those were spirites walkyng by night, it appeared hereby, that they sodeynly vanyshed a­way lyke smoake.

The same Author writeth in his .xxvj. chapter, That in the yeare of our Lorde .1280. as one of the Pl [...]bans (as they call them) belonging to the churche of Tigurine prea [...]hed to the people, the graue stone of the tumbe or sepulchre of the two martyrs Felix and Regula, patrones of the same place, violently brake a sunder, no man mouyng or tou­ching it, giuing a horrible sound lyke vnto thunder, so that the people were no lesse astonished and afrayde, than yf the vaute of the Churche had fallen downe. And he sayth, that the same yeare, the third day of October, the greater part of the citie of Tigurum was brent with fire, and more ouer, that sedition was moued amongest the Citizens, for certaine Ecclesiasticall disciplines, and for the Imperiall Banne (as they terme it.) In the yere of our Lord .1440. y ^e twelfth day of December, at the dedicatiō of the foresayd churche, about midnight, there was the like noyse hearde, and immediatly after followed ciuill warres, whiche the Tigurins held with vncertaine successe against the other Heluetians, for the space of seuen yeares and more.

The same writer in the .33. Chap. hath, that at the same tyme in the yeare of our Lorde .1444. before that valiaunt battayle, whiche a fewe Heluetians fought agaynst the in­numerable companye of Lewes Dolphine of Fraunce, faught by the wall Basill, in the tyme of generall y ^e Coun­cell, there was hearde certayne nyghtes about those pla­ces, the alarme of Souldiours, the clattering of harneys, and the noyse of menne encountring togyther. &c.

[Page 85]Here I purposely omitte many suche lyke examples, for there are many Bookes, bothe of auncient and also of newe writers, touchyng straunge signes and wonders, wherin these may be redde.

CHAP. XVIII. It is proued by testimonies of holy scripture, that spirits are sometime seene and heard, and that other straunge matters do often chaunce.

YEt perchaunce it wil be obiected vnto vs, that wée bring no testimonie oute of holy Scripture, touchyng this matter: especi­ally to proue, that Spirites doo oftenty­mes appeare vnto menne. I aunswere, that truthe it is, There are fewe things hereof in the Scriptures, and yet notwithstanding some­what is to be redde in them. It is read in Saincte Ma­thewe his fourtéenth chapter, of Christes Disciples, that when in the night season, by reason of a contrary wind, they were in greate daunger of drownyng in the lake of Genazareth, and that in the dawnyng of the daye, the Lorde walked on the water, they béeyng afrayde, cryed out, supposyng they sawe a Spirite. Héereof we gather, Luke. 24. that they knewe well ynoughe, that Spirites appeared vnto men vpon sea and lande.

Lykewise when the Lorde being rysen from death, ap­peared vnto his disciples, meaning to assure them of his Resurrection, they thought at the firste, that they sawe a Spirit. In the which place, Chryst denieth not but there are Spirits and straunge sightes, and that they are some­times séene, but he rather confirmeth the same by putting a difference betwene him selfe, & spirits or vaine appariti­ons. But as touching these two testimonies we wil speake more in another place.

[Page 86] [...] Samuel.It is a notable historie whiche we reade in the seconde Booke of Samuel concerning Saule, who, at what tyme the Philistians warred vpon hym, and that he was in ve­ry great daunger of them, he came to a woman, who was a witche, and desired hir to rayse Samuel from deathe, that he might knowe his counsell touching the successe of the warres. Shée raysed hym vp one, whome Saule tooke to be Samuel in déede, who also tolde him what euents shoulde come of the warres. But whether hée were a true Samuel or a counterfait, wée will dispute the mat­ter more at large in his conuenient place.

As concerning other maruellous things, there is some­what to be read in the Scriptures: In the seconde of Sa­muel & the fifth chap. 2. Samuel. 1. Paral. 14. Also in the first of Paralipomenon and the .xiiij▪ chap. we reade, that the Philistins wente vp the seconde tyme into Iurie, to make warres on Dauid: Hée went vnto the Lord, and shewed him the matter, who commaunded him, that he shoulde embushe himselfe be­hynde the wood with his armie, and when he heard a rust­ling or noyse in the toppes of the trées, he should immedi­atly sette vpon them. This sounde they say was a strange and supernaturall sounde.

It is written in the second book of the Kings the .vj. and vij. chapters, 2. Reg. 6.7. that God deliuered the citie of Samari [...] from great famine, when it was fiercely besieged by Benhadad king of the Assyrians ▪ for in the night season their enimies dyd heare the noyse of chariots, the neyghing of horsses, and shréeching of a huge armie, as it were in their owne pauillions and tentes, supposing therefore, that the kyng of Israel had gathered togyther his footemen and horsse­men, and had nowe sette vpon them, they soughte to saue themselues by [...]lyghte, leauyng theyr victuall and other prouision behynde them in their tentes.

[...]. Samuel. 7.In the fyrst of Samuel and the seuenth chapter, God caused a wonderfull greate noyse to sounde ouer the Phi­listians, [Page 87] and so destroyed them. I meane they were so affrighted with a kynde of straunge feare, that it was an easy matter to vanquishe them.

In the fifthe Chapter of Daniell yée may reade, that king Balthasar in his roisting banquet, Daniel. 5. espyed ryghte a­gaynste the candle, a hande wryting vpon the wall what his ende shoulde bée.

It is read in the thirde Chapter of the seconde of the Machabées, 2. Macha. 3. that there appeared a horsse vnto Heliodo­rus, seruaunt vnto Seleucus Kyng of Asia, as hee was aboute to destroye the temple at Hierusalem: and vppon the horsse séemed to sitte a terrible man, whiche made to­wardes him to ouerrunne hym. On eche syde of hym were two yong men of excellent beautie, whyche wyth whippes scourged Heliodorus.

The seconde of the Machabées and tenth chapter, Iudas Machabeus encountred wyth hys enimies, 2. Macha. 10. and when the battayle was hotte, there appeared vnto the enimie oute of heauen fyue men sytting on horsses, rayned with no­table brydles of golde, who ledde the Iewes hoste, and two of them defended Machabeus from all his enimies. And vnto Machabeus appeared a horsseman in a shinyng garment, his Armour all of gold, and shaking his speare. 2. Machab 11. Whereby it was signified, that he shoulde obtayne a no­table and famous victorie .2. Macha. 11.

I alleage not these examples, for that I adiudge the bookes of Machabées, of as good authoritie as the Cano­nicall Bookes of the newe and olde Testament: but on­ly for that they are ioyned together with them, and may be read of euery one: and they were always read of the auncient people. For albéeit they neuer wente aboute to approue any doctrine by them, yet were they of great au­thoritie amongst them.

CHAP. XIX. To vvhome, vvhen, vvhere and after vvhat sort, spirits do appeare, and vvhat they do vvorke.

BY all these examples we may plainly per­ceiue, that many straunge things are obiec­ted to mens senses, & that sometimes spi­rits are séene and heard not only (as some haue thought, as Plutarke witnesseth in the life of Dion) of children, women, sicke folkes, dottards, & otherwise very plaine and simple creatures, but also to mē of good corage, and such as haue bin perfectly in their wits. Yet it may not bée denied but that there appeare many more vnto some, that vnto other some, as vnto trauellers, watchemen, hunters, carters, and marriners, who leade all their life not only in the day time, but also in night, in iorneying, in the water, woods, hills and vallies. You shal mete with some one who neuer sawe nor heard any of this geare in all his life time, and contrariwise there be other some whyche haue séene and hearde very man suche things.

So there are some which very seldom chaunce vpō ser­pents, & agayne many there are which oftentimes méets with them in their iorney. The common people say, that those whose natiuities chaunce vppon the Auguries (for so they terme the foure seasons of the yeare) do sée more store of Spirites, than those whiche are borne at other tymes, but these are méere trifles. Those whiche are stedfaste in true faithe, see or heare suche thiyngs more seldome than superstitiouse people, as in all other things. Hée that is superstitiouse, vseth some blessing (as they call it) to heale hys horses disease, and it ta­keth good effecte: he inchaunteth a Serpente, and it can not once moue out of the place. He applyeth a bles­syng to straunge bleedyng, and it stoppeth presentely: [Page 89] He taketh a hollie rod, or twisted wand inchāted, & it wil moue where a mettle mine is: but he that is of a sounde fayth and doth despise these things, (for he knoweth well they are contrary to the word of god, & also to the Popes decrées) albeit perchaunce he practise such things, yet not­withstanding he can bring nothing to passe. And so also it chaunceth that he séeth spirites and vaine visions, a great deale more seldome than superstitious men do, for hée knoweth wel what hée ought to déeme and iudge of them. There are some kinde of men, who thinke it a gay thing, if many suche straunge sightes appeare vnto them.

There were farre many more of these kindes of appa­ritions and myracles séene amongest vs, at suche tyme as we were giuen vnto blindnesse and superstition, than since that the Gospell was purely preached amongest vs: the cause whereof I will shewe heareafter.

And moreouer it commeth often times to passe, Some men see things whiche other men see not. that some one man doth heare or sée some thing most plainly, when an other which standeth by him, or walketh wyth him, neyther séeth, nor heareth any such matter.

We reade in the Historie of Heliseus, that he saw cha­riottes of fire, and many horsemen vpon the toppe of the Mountaine: and yet hys seruaunt sawe nothing vntil the Prophet prayed vnto the Lord, that he woulde voutsafe for hys confirmation and consolation, to open hys eyes, that he might also beholde this notable miracle. So like­wise we reade in the 9. chapter of the Actes of the Apo­stles, that Christ ouerthew Paule before Damascus, Actes. 9. and that he spake vnto hym, and his companions also hearde the voyce. Afterwardes in the 22. chapter, Actes. 22. Paule himselfe shewing vnto the people in the presence of Lycias, in the Castle at Hierusalem, what had hapened vnto them sayth that they heard not the voice of him that talked with him: which two places are not repugnant, for the meaning is, that they heard a voyce or sounde in deede, but they vn­derstood [Page 90] not what the Lord had sayd vnto him.

Plato writeth in his Dialogue called Theages, that So­crates had a familiar spirit, Socrates fami­liar. who was woonte to put him in mynde to cease from labouring, when that whiche he at­tempted shuld haue no happie successe. This spirit he him­selfe sawe not, and other men hearde not. They say that sometimes Children doe sée certaine things, whiche other men sée not, and by a certain peculiar operation of nature some men behold y ^t which others in no wise can perceiue.

At what time spirits appeare.As touching the tyme when spirits appeare, we reade in hystories that it shall be after a thousand yeares which God hath appoynted, in the whiche tyme Sainte Iohn prophesied in the Apocalips, Apocalips. that Sathan shoulde be lette loose, that is to saye, errours and supersticion, and al kynd of mischéefe should abound, & many spirits appeare euery where: for men gaue them more creditte, than the Scrip­tures. If a spirit apeared, or was heard to say in case these or those things be decréed, to wit, vowed Pilgrimage, and erecting Chappelles, and that this shall be an acceptable kynde of worship vnto God, the Bishoppes and paryshe Priestes weighed not whither those things were agrée­able to the word of God or no. &c. Spirits appeared in old time, and do appeare still in these dayes both day & night, but especially in the night, and before midnighte in our first sléep. Moreouer on the frydayes, saterdayes, & fasting daies, to confirme superstition. Neither may we maruel, that they are heard more in the night, thā in the day time. For he who is the author of these things, is called in the holie Scriptures the Prince of darkenesse, and therefore hée shunneth the light of Gods worde.

In what place spirits are sene.And albeit these are heard or séene in al places, yet are they most especially conuersant in the fieldes where bat­tels haue ben fought, or in places where slaughters haue ben made: in places of execution: in woods into the which they haue coniured deuils being cast out of men: in Chur­ches, [Page 91] Monasteries, and about Sepulchers, in the boundes of countries, & buts of lands: in prysons, houses & towers, and somtime also in the ruines and rubbish of Castles.

God thretneth the Babilonians in the 13. chap. of Esaie, Esay. 13. Monsters of the desert. Esay. 34. that spirits and Satyrs shal daunce where their magnifi­cent houses & Pallaces were, where they were wont to lead their daūces. And in his 34. chap. wher he threatneth destruction vnto al nations & enimies of God, he saith: In y ^e ruinous & tottering Pallaces, Castles, & houses, horri­ble spirits shal apeare with terrible cries, and the Satyre shal cal vnto hir mate, yea & the night hags shal take their rest there. For by the sufferance of God, wicked Deuils worke strange things in those places where men haue ex­ercised pride and crueltie.

The maner of apearing of spirits, After what sort spirits ap­peare. is diuers & manyfold as it apereth by those things which I haue aleaged before. For they shew themselues in sundry sorte: sometymes in the shape of a man whome we know, who is yet alyue, or lately departed: & otherwhile in the likenesse of one whom we knowe not.

I heard of a graue and wise man, which was a Magi­strate in the Territorie of Tigurie, who affirmed, that as he & his seruant went through the pastures, in the Som­mer very early, he espied one whome he knew very wel, wickedly defiling himselfe with a Mare, wherwith being amazed, he returned backe again, & knocked at his house, whom he supposed he had séen, & ther vnderstood for a cer­tentie, y ^t he went not one foote out of his chamber y ^t mor­ning. And in case he had not diligently serched out y ^t mat­ter, the good & honest man had surely ben cast in pryson, & put on the rack. I reherse this history for this end, y ^• Iud­ges should be very circūspect in these cases, for y ^• Deuil by these means doth oftētimes circumuent y ^e inocēt. Chun [...] ­gunda wife vnto Henry the [...]. Emperor of y ^e name, was greatly suspected of adulterie, and thereuppon many false [Page 92] rumors scattered, that she was too familiar with a certain yong man in the Court, for the Deuill in the likenesse of the same yong man, was often times séene come out of the Empresse Chamber. But she afterwardes declared hir innocencie by treading vppon hote glowing plow­shares, (as the custome was then) without any hurting hir féete, as witnesseth Albertus Cranzius, in his fourthe booke, and first chapter of his Metropolis.

We reade that many spirites haue appeared vnto cer­taine Hermites and Monkes in the shape of a woman, al­luring and intising them to filthie lust. They appeare al­so in the fourme of brute beastes, sometime fourefooted, as of a Dogge, a Swine, a Horse, a Goate, a Catte, or a Hare: and sometimes of foules, and créeping wormes, as of a Crow, a night Owle, aschritche Owle, a Snake, or Dragon, whereof the Gentiles had great plentie in their Temples and houses, and nourished them, as we maye reade euery where in the Poets. Spirits haue somtimes appeared in a pleasant fourme, and somtimes in a horri­ble shape. At one time some hath bene séene riding on horsebacke, or going on foote, or crawling vppon al foure. At another time hath appeared a man al burning in fire, or berayde with bloud: and some while, his bowells haue séemed to traile out, his belly being as it were rypped vp. Sometimes a shadowe hath only appeared: sometimes a hand, sometimes an instrument, as a staffe, a sworde, or some such like thing which the spirite helde in his hande. Somtimes he appeared in maner of a bundle of hey, bur­ning on fire: another while onely a hoarse kinde of voyce was heard. Sometimes a spirit hath bene heard walking in the inner parte of the house, turning the leaues of a booke, or telling money, or playing at dice, or bounsing against the wall. And sometimes there is heard a terrible noyse or clap, as if a peale of Gunnes were discharged hard at hand. And spirits sometimes, taking a man by the [Page 93] arme or by the haire of the head, haue walked with them.

Olaus Magnus in his third booke and eleuenth chapter De Gentibus Septentrionalibus, wryteth, Olaus. that euen in these our dayes, in many places in the North partes, there are certaine monsters or spirites, whiche taking on them some shape or figure, vse (chéefly in the night season) to daunce, Daunces of spirits. after the sounde of all manner of instrumentes of musicke: whome the inhabitants call companions, or daunces of Elues, or Fairies. Somewhat also is to be reade touching this matter in Saxo Grammaticus, in his historie of Denmarck. Saxo. Such like things are those which Pomponius Mela reporteth in his thirde booke of the de­scription of Aethiopia, Pomponius Mela. that in Mauritania beyonde the Mount Atlas, many times in the nighte season are séene great lightes, and that tinkling of Cymbals, and noyses of Pypes are also heard, and when it is daylight no man appeareth. Solinus. Solinus writeth in his 38. and 44. chapters that in this same Mountaine, Aegipanes vse euerie where to leade their [...]: of whome also Plinie maketh menti­on in his first booke and first chapter. Men holde opinion, that they are Panes, Faunes, and Satyres, of whom the olde wryters haue mentioned many things.

S. Hierome writeth in the lyfe of Paule the Hermite, Hierome. A Fable ou [...] of Hierome of a Centaure▪ A Monster hauing the forepart like a man the hin­der like a horse▪ that an Hippocentaure, appeared vnto S. Anthonie, in the same shape whiche is described of the Poets. In a stonie valley (saith he) he espied a Dwarffe of a smal stature, ha­uing a croked nose, and his foreheade rough with hornes: the hinder part of his bodie, and his féete like vnto a Gote. Anthony nothing amazed with this sighte, taketh vnto him the shield of fayth, and the brestplate of hope, like a good warrior▪ Notwithstanding the foresayde creature presented him with Dates, to refresh him in his iourney as witnesses of peace and friendship. Which when An­thonius vnderstoode, he stayd, and enquiring of him what he was, receyued this aunswere. I am (quod he) a mortal [Page 94] [...]reature, and one of the inhabitants of this desert, whom the Gentiles, being deceyued with many erroures, doth worship, calling vs Faunes, Satyrs, and night Mares.

And I am sent as Embassadoure from our companie, who earnestly beséech thée, that thou wilte pray vnto the God of al creatures for vs, whom we acknowledge to be come into the world, to saue the same. &c.

Plutarch.And héere we may in no wise ouerpasse in silence, that notable hystorie which Plutarch in his booke De fectu ora­culorum, (translated by that learned man Ad [...]ianus Tur­nebus) reciteth in these words. Touching the death of de­uils, I haue heard a certain hystorie of one who was nei­ther foolysh, nor accustomed to lye. For it was Epitherces, my countreyman, a professour of Grammer, father vnto Aemilianus the Rethoritian, of whome some of you also haue heard the same: He told me that when he once tooke ship, meaning to go into Jtalie, bicause he caryed with him not only great store of marchandise, but also very many passengers, in the euening when they were about the I­lands Echinadae, the wind quite ceased, and that the shippe dryuing in the Sea, being brought at the last vnto Paxe, many then waking, & many also quaffing after they had s [...]pped, sodenly there was heard a voyce of one which cal­led Thamus, in such sort that euery man maruelled. This Thamus was a Pilot borne in Aegipt, vnknowen vnto many which were in the ship. Wherfore being twice cal­led, he held his peace, and the third time answered: then y ^e oth [...]r with a louder voice commaunded hym, that when he came vnto Palodes, he should tell them that the greate God Pan was departed. When this was heard, euery mā was amazed with feare, as Epitherces affirmed vnto vs: And being in consultation whether they shuld do as was commaunded or not, Thamus thus iudged of the matter: that if the winde dyd blowe, they must passe by with si­lence, but if it were calme without winde, he must vtter [Page 95] that which he had heard. When therfore they were come to Palodes, and no wind stirred, nor waue moued, [...]hamꝰ looking out of the stern towards the land, cryed out as he had heard, y ^t the gret god Pan was deceased: He had skant ended those words, when immediately there followed a great groning, not of one man, but of many, being admi [...]t as it were with greate admiration. And bicause many were present in the ship, (they said) the same hereof was spéedely spred abroad at Rome, & Thamus sent for Tiberius the Emperor, who gaue so much credite vnto the matter, y ^t he diligently enquired, & asked who that Pan was. The learned men whome he had in great number about him, supposed that Pan was he, who was the Sonne of Mer­curi [...] and Penelope ▪ &c.

These and such like things, De preparatio­ne Euang. li. 5. chap. 9. ( Eusebius who also reciteth this historie) affirmeth to haue chaunced in that time of Tiberius, in the which Chryst being conuersant amongst men, expelled al maner of deuils from the societie of thē. Other most Godly professours of our Religion affirme, (as namely Paulus Marsus, in his Annotations vppon the first of Ouids Fasti) that this voice was heard out of Paxe the very same night ensuing the day wherein our Lorde suffered, in the [...]9. yeare of Tiberius, Paulus Marsus. whiche was the same yeare that Chryst was crucif [...]ed in: by the whiche voi [...]e being vttered in a wildernesse of solitarie rockes, it was declared that our Lorde and God had suffred for vs. For the word Pan in Géeke signifieth all and then the Lord of al the world was Crucified.

He addeth moreouer that Theodosius doth say, that the Archadi [...]s do worship this God, calling him [...], meaning thereby to signifie a Lord & Ruler, not of woordes, but of al manner of material substances: whose power is suche, that it is able to create the essence and substance of al bodies, whether that they be heauen­ly, or earthly. And albeit he refer this vnto the Sunne, [Page 96] yet if a man marke diligently, his mysteries haue a high­er meaning. &c.

Héereunto belongeth those things which are reported touching the chasing or hunting of Diuels, and also of the daunces of dead men, Hunting of Deuils. which are of sundrie sortes. I haue heard of some which haue auouched, that they haue séene them.

No man is able to rehearse all the shapes wherein spirites haue appeared, for the Diuell, who for the moste part is the worker of these things, can (as the Poets faine of Proteus) chaunge himselfe into all shapes and fashions.

These walking spirits sometimes stoppe the way be­fore men as they trauel, and leade them out of their way, and put them in suche greate feare, that sometimes they become grayheaded in one night. I remember I haue heard the like historie of my olde friende Iohn VVilling, a godly and learned man, of one in the Countie of Han­n [...]w, who not many yeares ago, méeting with a walking spirite in the night season, was so much altred, that at his returning home, his owne Daughters knewe him not.

Spirits oftentimes awake men out of their sléepe, and cause many to forsake their owne houses, so that they can not hire them out to any other. Sometymes they ouer­throwe somewhat, or strike men, or cast stones at them, and hurt them either in their bodies or in their goodes: yea and sometime God dothe suffer them to bereaue men of their liues. It often chaunceth that those mens faces and heades do swell, which haue séene or heard spirits, or haue ben blasted with them: and some are taken mad, as we sée by experience. I remember wel it hath hapned, that some supposing they haue séene armed men, who were readie to take them, haue therefore assayed to slay themselues: which thing may be by craft of the Deuil. Spirits do also trouble cattell in the night time, in the pastures.

[Page 97]Thus muche concerning the first part of this woorke, wherin (I trust) I haue proued, and made it euident, that albeit there be many which vainely persuade themselues they haue séene wandring spirits, or haue behelde one in stéed of an other: yet notwithstanding y ^t ther are walking spirits, & that other straunge things do sometime happen.

I haue also shewed vnto whom they appeare especial­lie, and where, when, after what sort, or in what fourmes they shewe themselues, and what things they worke and bring to passe.

Whosoeuer dare flatlie denie these manyfolde and a­gréeable testimonies of the olde and newe writers, he sée­meth vnworthie in my iudgement, of any credite, what­soeuer he say. For as it is a great token of lightnesse, if one by and by beléeue euery man whiche saithe, he hath séene spirits: so on the other side it is great impuden­cie, if a man rashely and impud [...]ntely con­temne all things which are aduouched, of so many, and so credible Histo­riographers, and aunciente fathers, and other graue men of great au­thoritie.

CHAP. I. The opinion or beleefe of the Gentiles, Ievves, and Turkes, concerning the estate of Soules seperated from their bodies.

IN the second part of this book we haue to con­sider, what those thyngs be which (as we haue be­fore shewed) are bothe hearde and séene, in the daytime and in the night, whether they be the souls of deade men or no: also what the olde Wryters haue iudged of them, and what the Holie Scrip­tures, do teach vs herein.

Platos opiniō. Plato doth thinke, that Heroicall and excellent soules, as being of the pure sorte, do mount aloft: but that other base and viler soules, that are defiled with the pleasures and lustes of the body, do wander belowe on the ground, and the same he déemeth to be those spirites whiche are eftsones séene.

Also other heathen and prophane writers say, they are héereby moued to thinke that the soules of men doe lyue [Page 99] after death, for that it is most cleare & euident, that many spirites wander and raunge hither and thyther, and are oft times heard and séene, and founde to talke with men: for they suppose that most of these are mens soules. Tertullian. Ter­tullian a very aū [...]ient writer, in his boke De anima, saith, that the wise Heathens, whiche dyd define the soule to be mortall, (for some of them, as namely the Epicures, thought that the soules dyed with their bodies) thought that the soules of the wise, if they departed from their bo­dies, hadde their abiding on hygh: but the rest were throwne downe into Hel.

Furthermore, the Heathen thought the Soules should stray continually abroade before they founde rest, vnlesse the bodies from which they were seuered, were rightly buried in the earth. Wherefore (as we may reade in Po­ets) it was a gréeuous crime to caste foorth any bodie vn­buried. Home [...]. Hector in Homere besoughte Achilles that he would not cast foorth his carcasse to bée deuoured of Dogs and birds, but that he would deliuer the same to be enter­red by olde Priamus his father, and Hecuba his mother. Patroclus appeared in a vision by night after his deathe vnto Achilles, and requested him to bestowe vppon him all funeral solemnities. For otherwise he sayde the soules of those that were buried, woulde thrust him backe, that he shuld not be able once to enter in at Hel gates. Which example Tertullian aledgeth, & therwithal confuteth this vain opinion of the heathen. Palinurus in Virgill, besought Aeneas, that he woulde cast earth on him, Virgill. when he was dead, and erect vnto him an horsse, for so did they call those Monuments of the deade, in whiche albeit no man was layde, yet were they vsed in the honour of the deceassed. Vergill writeth, that Deiphobus his Ghost wandred abroade, vnto the whiche Aeneas erected an Horse. For the Gentiles were of suche opinion in those day­es, that they thoughte an emptie and counterfeyted [Page 100] buriall profited very much. Moreouer the heathen were persuaded that the soules which dyed before their natu­rall time (especially of those which perished by violent death, whome they call [...] as by hanging, drow­ning or beheading. &c.) dyd strap abroade so long time as they should haue liued, if they had not ben slaine by vi­olent death. Which opinion Tertullian also confuteth. Plato in his 9. booke De legibus, Plato. writeth, that the soules of those which are slayne, do pursue their murtherers so far, that they do hurt them: the which except it be vnderstoode by way of a Metaphor, is likewise to be reiected.

The Catholik faith amongst the Iewes was, that the soules of the dead did not return into this erth, The Iewes opinion. but either were at rest, which was when they dyed in the faythe of the promised Messias, or were condemned if they depar­ted hence in their sinnes withoute repentaunce. For Iob in his 7. chapter sayth: Euen as the cloude vanisheth and fadeth away, Iob. 7. so he that goeth downe to the graue shall come vp no more, nor returne into his house. &c.

But if thou wilt say that Iob was an Ethnick, it may be alleaged of Dauid, that when he was in very greate daunger, and death euen present before his eyes, he pray­ed in the 31. Psalm. Psal 31. Into thy handes O Lord I commend my spirite. The Preacher also in his 12. chapter sayth: The spirit shall returne to God that giueth it. Eccle. 12. In the boke of Wisedome (which of old wryters is attributed to Phi­lo Iudeus) the third chapter therof, Wisedo. 3. it is written: the soules of the righteous are in the hande of God, and no torment shal touch them. And on the other side, the soules of y ^e wic­ked go downe into hell. [...]sal. 49. In the 49. Psalm it is written of those welthy worldlings, whiche for lucres sake, departe from God and his commaundements: They are layd as shéepe in Hel, death shal consume them, and Hell is their habitation. &c.

If the Iewes had beléeued, that the soules after this life [Page 101] were tormented in Purgatorie, no doubt amongst so ma­ny diuers kyndes of sacrifices, whiche they offered for the sinnes of the lyuing, they woulde at laste haue some one kynd of sacrifice wherby to redéeme souls, or in some part to assuage and mitigate their paines. And that soules do returne after deathe, do offer themselues to be séene and beheld of men, and require ayde of them, we find no wher in the old Testament, but rather the contrary. In the 2. of Samuel 12. 2. Samu. 12. Dauid speaketh this of his yong childe that he begat by Bersaba, that he could not bring him into life againe, that he would go to him, and the chyld should ne­uer returne vnto him againe. And Iesus the sonne of Sy­rach in his .38. chapter sayth: Eccle 38. there is no returning from death. Of the vision whiche was shewed to Samuel, we will straightway speake in his proper place.

And that in latter ages, long after Christ came in flesh, there were some amongest the Iewes, who thought that the soules seperated from their bodies, dyd straye and raunge a broade: it may hereby be gathered, for that cer­taine of the Rabbines write, that the soule of Naboth (which was slayne, bycause he woulde not sell his Uyne­yarde to Achab) was that Spirite that promised his helpe to seduce Achab, béeing as it were one that coueted his death.

The Turkes also beléeue that the soule is immortall, The Tukes opinion. and that assoone as they are loosed from the body, they come eyther into a place of rest, or of torment. But whe­ther that they dyd think, that soules returned agayn into the earth, and roue there too and fro, I could find no playn mention thereof in their Alcaron.

CHAP. II. The Papistes doctrine touching the soules of dead men, and the appearing of them.

Papistes. THe Papists in former times haue publike­ly both taught & written, that those spirits which men somtime sée and hear, be either good or bad angels, or els the soules of those which either liue in euerlasting blisse, or in Purgatorie, or in the place of damned persons. And that diuers of thē are those soules that craue ayde and deliueraunce of men. But that this doctrine of theirs, and the whole state therof may be the more euidēt­ly perceiued, we wil more largely repete the same out of their owne bokes. Iacobus de Cusa. Iacobus de Cusa, a Carthusian Frier, & Doctor of diuinitie, wrote a book of the Apparition of sou­les, after they were seperated fro the bodies: which work of his, hath in it many supersticious toyes, and was Prin­ted in a town belonging to the dominion of Berna, named Burgdro [...]e in the yeare of our Lorde. 1475.

Popish writers commenting on the 4. boke of the Mai­ster of Sentences, 4. places for Soules. Heauen. Hell. Limbus pue­rorum whiche is a place wher the Papistes imagin the soules of yong children to be, which depar­ted without Baptisme. Purgatorie▪ do appoint foure places to receyue sou­les, after they are departed from the bodies. Thrée of the which places they say are perpetuall, & one which lasteth but for a tyme already lymitted.

The first place or receptacle is Caelum Empireum, the firie heauen, so termed of his passing gret brightnesse and glorie, which they say is the seate ordeined for the blyssed sort: this place by an other in Scripture is called Paradise. The second place is Hel vnder the earth, being the Man­sion of Deuils and Infidels, departing hence in deadely sinne, without repentance. The third place they tearme Limbus puerorum, whiche is prouided as wel for the Chil­dren of the faythful as of the vnfaythfull: who (they say) [Page 103] shal 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, whiche is prepared for them that departe hence without deadly sin, or if they committed any such sinnes, dyd some penance for them, but yet made full satisfaction for thē or else went hence only stayned with venial sinne.

Of this place, to wit, Purgatorie, Popish writers teach maruellous things. Some of them say, that Purgatorie is also vnder the earth as Hel 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 dead may be purged. For they say, that this or that soule hath ben séene in this or that mountaine, floud, or valley, where it hath committed the offence: & that these are particuler Purgatories, assigned vnto them for some special cause, before the day of Iudge­ment, after which time all maner of Purgatories, aswell general as particuler shal cease. Some of them say, that the paine of Purgatorie is al one with the punishment of hel, & that they differ only in this, that the on hath an end, the other no ende: and that it is far more easie to endure all the paynes of this worlde, which al men since Adams time haue susteined, euen vnto the day of the last Iudge­ment, than to beare one dayes space the least of those 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 poynte, on the fourth booke of Sentences, the [...]0. distinction.

This question also they moue, By whome Soules are tor­mēted in pur­gatorie. by whome the Soules in Purgatorie are tormented. Wherefore their opinion are very diuers, and disagréeable among themselues.

[Page 104] Richardus de Media villa a Franciscan frier, writeth vp­on the Maister of Sentences, & sayth, he verily beléeueth that soules are caried by good Angels, into the places of torment, but yet that they themselues do not torment them, bycause 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 myserie.

Héervnto they adde, that the spirites, aswel of the good, as the yl, Papistes feigne that soules re­ [...]o earth againe do come and are sent vnto men lyuing, from hel. 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 teach, that by Gods licence & 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 lyuing. Héer­vppon they recite diuers kinde 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 dā ­nation: 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 & Gregories Dialogues, who writeth that Peter and Paule, and other Saintes, dyd not onely appeare vnto holie men, but dyd also conducte theyr Soules vnto Celestiall ioye. Moreouer that God dothe licenc [...] [Page 105] soules to returne from those two places, partely 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 shew them selues to haue a sharpe wit and profounde knowledge.

These doctours moreouer moue this question, whether we may request without offence, Whether we may wishe to see spirits. that the soules of suche as are departed may shewe themselues to be behelde and séene of the liuing.

To ryue asunder this crabbed knotte, they bring thys wedge: that if this request procéede of some good intent, without the spot of lightnesse and vanitie, that a mā might vnderstand the state of some frend, neighbor, benefactour, or of his parents, or some other, therby to help & relieue them spéedily of their torments, it is no offence at all: bi­cause dead mens soules doo of their owne accorde shewe themselues vnto the lyuyng, to receyue helpe of them, and therfore nothing can let vs to aske this thing at gods hande. Of this opinion is Thomas of Aquine.

But as concernyng the tyme and place, when and where Spirites doe proffer them selues to bée séene, they saye, no certayne 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 alwaies appeare vnder a visible shape, but sometimes inuisibly, in so much that sometime nothing els is heard of them but snéesing, spitting, syghing, & clapping of hands &c. Of which point I haue noted somewhat before when I spake generally of ghosts, bycause they appeare in sun­dry sorts. And whersoeuer these spirits be, they say, that they endure punishment. Besides that soules do not ap­peare, nor answeare vnto euery mans interrogatories, but that of a great number they scantlie appeare vnto one. [Page 106] And therefore they teache. Howe a man ought to vse him self when spirits appeare according to the Papists. Daniel. 10.11. Whensoeuer suche visions of spirits are shewed, men should vse fasting and prayer or euer they demaund any question of them: which (say they) in the x. and xj. chapters of Daniell, is read to haue ben done by Daniell him selfe. Besides this, shrift, and mas­sing shoulde bée vsed ere we question with them: farther, that we should not giue credite assoone as we heare but one signe, but waite to heare the same thrice repeated, whiche in the first booke of Samuel and 3. chapter is reade to haue bin done by Samuell being yet a childe: 1. Samuel. 3. for otherwise the Diuell may delude and deceyue vs, as he doth very often. And so soone as these things are dispatched and performed, that foure or fiue deuoute priests are to be sent for, whych should come to the place where the spirite was woont to shewe him selfe, and that they should vse certeine ceremo­nies, as to take a candle that hath bin halowed on Candle­masse day, & light it: also holy water, the signe of the crosse, a censor in their hande, and when they light their candle, should pray ouer it (as I remember) the seuen penitential psalmes, or reade the gospell of S. Iohn. And when they come to the place, they shoulde sprinkle it with holy wa­ter, & p [...]rfume it with Frankincense, casting about their neckes a holy stoale, and then that one of them knéelyng on his knées, should reherse this prayer folowing.

O Lord Iesu Christ, the sercher of al secrets, which art always woont to reueale healthfull and profitable things vnto thy faithful people & little ones, which haste permit­ted some certain spirite to shew himselfe in this place: wée humbly beséech thée of thy great mercy, by thy death & pas­sion, and by the sheding of thy most precious bloud for our sinnes, that thou wilt vouchesafe 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 seruaunts, or to other sinners as we be, who he is, why he is come, and what he desireth, so [Page 107] that hereby thou mayst be honored, he comforted, and thy faithfull people also holpen and succored. In the name of the father, the sonne, and the holy ghost. Amen.

Yet do they teache, that a man may choose to vse this or some other forme of prayer, and ceremonies: bicause that without these, spirites haue often appeared, & shewed what they required. This doon, we shold (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 whom thou wouldest gladly make an­swere, name him, or by some signe declare so much. After this, the question is to be moued, eche man there presente being recited whether he wold aunswere vnto this or that man. And if at the name of any, hée speake, or make a noyse, al other demaunds remayning, 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 ayde by prayers and suffrages? Whe­ther by Massing, or almes giuing he may be released? Farther by how many Masses y ^t may be compassed, by, iij.vj.x.xx.xxx. &c. Furthermore, what maner of priests should say Masse for him, Monks, or secular Priests. Then if he aske for any Fasting, by what persons, howe long, and in what sorte he woulde haue it doone: If he require almes déedes, what almes déedes 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 known y ^t he is released, and for what cause he was firste shut vp in Purgatorie. And yet they hold, y ^t no curious, vnprofita­ble, or superstitious questiōs shold be demaūded of y ^e spirit except he wold of his own accord reuele & open them. And y ^t it wer best, y ^t sober persons shold thus questiō w ^t him, on som holyday before diner, or in y ^e night seson, as is cōmōly [Page 108] accustomed. And if the spirite will shewe no signe at that tyme, the matter should be deferred vnto some other sea­son, vntill the spirite woulde shewe hymselfe agayne: and yet that the crosse and holy water should be left there, for that by the secret iudgement of God, it was ordeyned, that they shold appeare at certeine houres, and to certeine persons, and not vnto all men. And farther they say that we néede not to feare, that the spirit would do any bodily hurte vnto that persone, vnto whome it doth appeare. For if such a spirit would hurte any, he might iustlie be suspec­ted that he were no good spirit.

Moreouer popishe writers teache vs to discerne good spirits from euill by foure meanes. By what to­kens good spirits may be discerned from euill. Luke. 1. First they say that if he be a good spirit, he will at the beginning, somewhat ter­rifie men, but againe soone reuiue and comforte them. So Gabriel with comfortable words did lifte vp the blessed virgin which before was sore troubled by this salutation. They also alleage other examples. Their second note is to discry them by their outward and visible shape. For if they appeare vnder the forme of a Lyon, beare, dog, tode, serpent, catte, or blacke ghoste, it may easly be gathered that it is an euill spirit. And that on the other side good spi­rits do appeare vnder the shape of a doue, a man, a lambe, or in the brightnesse, and clere light of the sunne.

We must also consider whether the voice whiche we heare be swéete, lowly, sober, sorowfull, or otherwise ter­rible and full of reproch, 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 doctoures approued by the Churches censure: or whether he vtter any thing that dothe dissent from the faith, good maners, and ceremonies of the church, according to the ca­nonicall rites or decrées of councels, & against the lawes of the holy Church of Rome.

Fourthly we must take diligent héede whether in hys [Page 109] words, déeds, and gestures, he do shew 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 begger doth reherse his owne miserie, so likewyse doo good spirits that desire any helpe or deliuerance. Other signes also they haue to trie the good angels from the bad: but these are the chéefe.

Now touching the suffrages or ways of succour, How vve may helpe and suc­coure soules. wher­by soules are dispatched out of Purgatorie, Popishe doc­tours appoynt foure meanes: That is, the healthfull offe­ring of the sacrifice in the sacrament of the aultar, almose giuing, prayer, fasting. And vnder these membres, they comprise al other, as vowed pilgrimages, visiting of chur­ches, helping of the poore, and the furthering of Gods wor­ship and glorie. &c. But aboue all, they extoll their masse, as a thing of greatest force to redéeme soules out of mise­rie: of whose wonderfull effect, and of the rest euen nowe recited by vs, they alleage many straunge examples.

Of these things they moue many questions, the whiche who so lust to sée, let him search their bookes whiche 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 acte it is, A notable deede to releue soules. for men touched with compassion, with these foresaid works to ridde the soule that appeareth vnto them and craueth their help, out of the payns of purgatorie: or if they cannot so do, yet to ease and assuage 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 mighte conueniently be released of so manyfolde miseries, they woulde not so [Page 110] earnestly craue their helpe. Wherefore say they, no man should be so voyde of naturall affection, so cruell and out­ragious, that he should at any tyme denie to bestow some small wealth, to benefite those, by whome hée hath before by diuers and sundry wayes ben pleasured.

If they were not the soules of the deade whiche craue helpe and succour, but diuelishe spirites, they woulde not will them to pray, fast, or giue almes for their sakes: for that the diuels doo hate those, as also al other good works.

CHAP. III. VVhat hath follovved this doctrine of the Papists, con­cerning the appearing of mens soules.

BY these meanes it came to passe, that the common sorte were of opinion, that those spirites which were séene and heard, were the soules of the dead, and that whatsoeuer they did say, was withoute gaynsaying to be beléeued. And so the true, simple, and sincere doctrine of the calling vpon God in the name of Christe Iesus on­ly: of the confidence in Christes merites, and redemption from sinne and damnation: of the true déedes of christian charitie, was dayly more and more impugned and oppres­sed. So that when men by little and little, forsooke holy Scripture, and cast it asyde, mens traditions and precep­tes began streight way to be had in great price and estima­tion, yea, they were more regarded thā gods owne worde. A great offence was it taken to be, if any would presume once to breake mens traditions. On those apparitions of spirits, as on a sure foundation their Purgatorie is chiefly builded. For by talke hadde with them, Popishe writers taught that men atteined vnto saluation, by their owne, and by other mens merits: which opinion so blinded them, that they became retchlesse, secure, and sluggishe. For if a­ny [Page 111] dyd so persuade him selfe, that he coulde hyre one for mony, which could worke one feate or other to deliuer the dead from torments, then woulde he either delay the a­mendment of his life, or vtterly neglect it. Wherfore vnto suche fellowes, that happened, whiche chaunced vnto the fiue foolish virgins, of whom mention is made in the . [...]5. of Matthew. By these apparitions of spirits, masses, images, satisfactiō pilgrimages for religion sake, relikes of saints, monasticall vowes, holidaies, auricular confession, and o­ther kinds of worshippings and rites, and to be shorte, al things whiche haue no grounde in holy scripture, by little and little grewe into authoritie and estimation. So that the matter came at the last to that extremitie and excesse, that many deuoute, and simple soules, pinched and nipped their owne bellies, that they might y ^e better haue by these meanes, wherwithall to finde and mainteine idle monks and priests, and to offer vnto images. They founded chap­pels, alters, monasteries, perpetuall lights, anniuersaries, frieries, and suche like, to release their friends out of the torments of Purgatorie. And this did the walking spirits will thē to do. And sometyme also by their councell, mens last willes and testaments were altered. Monks by their doctil [...] of spirits haue heaped infinite riches. Hereby priests & monks increased daily, their parishes, colleges & monaste­ries with yerely reuenewes, & got into their hands y ^e best farmes, vineyards, lands, medowes, pondes, parkes, bond mē, iurisdictions, great lordships, and the authoritie of the sword. For after y ^t this opiniō once toke firme roote in mēs harts, y ^e mens soules did walke after their death, & appeare on y ^e earth, y ^e greatest part did whatsoeuer they commaun­ded thē. And y ^t it may more plainly be perceiued how much mē estemed those visiōs & such like pelfe, & how in memo­rial of thē they deuised & framed to thēselues new kinds of worshippings, I will recite vnto you one or two histories.

Martinus Polonus Archebishop of Consentine, and the Popes Penitētiarie writeth in his Chronicles, Martinus Po­lonus. tha Pope [Page 112] Clement the fourth did canonize for a saint at Viterbe, one Eduergia, duchesse of Polonia, a widdow of great holinesse, who (among many notable things that are written of hir) when hir canonization had bin many yeares delayed, at length appeared hir selfe in a vision to hir Proctour in the courte of Rome, being heauie and pensiue about this mat­ter, and certified him, both of the spedy dispatching of this businesse, & also of the day wherin it should be dispatched. Canonization amongst the Ethniks, from whence it toke his originall, is named [...], that is, deification, or making of a God.

Ioannes Tri [...]enhemius Abbot of Spanheim, a man of great authoritie, All soules day whens it toke originall. in his booke of Chronicles teacheth, that the memorie of all faithfull soules, termed All soules day, had his originall obseruation by this meanes: that when a certeine Monke returned from Ierusalem, and lodged in a certeine Hermits house in Sicill, about the mount Aetna, which flasheth forth fyre, he learned of the saide Hermit, that many soules of the dead were tormēted there by fyre, out of which again through y ^e praiers of the faithful, they were released, as it was taught him by y ^e testimonie euen of the spirites themselues. Hereof also writeth Polydor [...] Virgill in his vj. booke, Polidor [...]. and ix. chapter, De inuentione re­rum that the feast of All hallowes had the very same ori­ginall, whiche they shall finde in Petrus de natalibus his tenth booke, and first chapter. Wherby thou maist gather that Feastes were first ordeyned by the tales of spirites appearing vnto men. The lyke fable is found in Damas­cene, who writeth of Macharius thus: When according to his maner he prayed for the dead, and was desirous to vn­derstande whether his prayers did profite them oughte, and whether they receyued any comfort therby, God wil­ling to reueale so muche to his seruaunt, inspired a drye scull with the worde of truth, so that the deade scull brake foorth into these words: When thou prayest for the dead, [Page 113] we receyue comfort by thy prayers.

Of the like roote sproong the order of the Carthusian Monks, The begin­ning of the order of Car­thusians. which of the commō sorte is iudged to be the most holiest and streightest order: of the which the Monks them selues of this broode, haue put foorth a booke. For as Poly­dore Virgil recordeth, they began vpon this occasion in the vniuersitie of Paris in the yeare of our Lord .1080. Polidor [...]. A cer­teine doctoure which for his learning and integritie of life was very famous, chaunced to dye, when he shoulde haue bin buried in a certaine Churche, he cried out with an hor­rible voice: I am by the iust iudgement of God accused. Whervppon they lefte the coffin in the Churche by the space of thrée daies, during which time the people flocked togither out of sundry places, to behold this straunge sight. The second day he cried againe: By the iuste iudgement of God I am iudged. The thirde day likewise he cried: I am by the iust iudgement of god condemned. And as Vin­centius Bellonacensis saith, some adde herevnto, y ^t he rose vp thrice vppon the béere, which perchaunce they faine of their owne heads. Now bycause no man suspected that so notable and famous a man was vtterly condemned for e­uer, euery man was sore astonished thereat.

Wherfore Bruno, a doctor of diuinitie borne in Coleine, foorthwith forsooke all that he had, and taking to him sixe other godly companions, gat him into a desert called Car­thusia in the diocesse of Gratianopolis: where he erected the first monasterie of that order, which drawing his name of the place, was called the Carthusian order. For this cause also, or for the like, many other monasteries at the firste beginning, were bothe founded and indowed with greate liuelyhode.

CHAP. IIII. Testimonies out of the vvorde of God, that neither the soules of the faithfull, nor of infidels, do vvalke vppon the earth after they are once par [...]ed from their bodies.

NOw y ^t the soules neither of y ^e faithful nor of in­fidels do wāder any lōger on y ^e earth, Soules go ei­ther to hell or to heauen. whē they be once seuered from the bodies, I wil make it plain & euident vnto you by these reasons folo­wing. First certain it is, y ^t such as depart hēce, either die in faith, or in vnbeléef. Touching those y ^t go hēce in a right be­léef, their soules ar by & by in possessiō of life euerlasting, & they y ^t depart in vnbeléef, do streight way becō partakers of eternal damnation. The souls do not vanish away & die w ^t the body, as y ^e Epicures opinion is, neither yet be in euery place, as som do imagin: touching this matter I wil allege pithie & manifold testimonies out of the holy scripture, out of which alone this question may & ought to be tried & dis­cussed. Our sauior Christ Iesus which could well iudge of these misteries, in the .3. of Iohn saith: So God loued the world, Iohn. 3. y ^t he wold giue his only begottē son, y ^t who so bele­ueth on him, shold not perish, but haue life euerlastīg. For god sēt not his son into y ^e world to cōdemn y ^e world: but y ^t y ^e world by him might be saued. He y ^t beleueth in him is not cōdemned, & he y ^t beleueth not is cōdemned alredy, bicause he beleued not in y ^e name of y ^e only begottē son of god. And in y ^e .5. of Iohn he saith: Uerily verily I say vnto you: he y ^t heareth my word, & beleueth on him y ^t sent me, hath euer­lasting life, Iohn. 5. & shal not come into iugemēt or cōdemnation, but hath passed alredy frō deth to life: he doth not say y ^t his sins shold first be purged in purgatorie. And in y ^e .6. cha. he saith: Iohn 6. This is y ^e wil of him y ^t sent me, that euery one y ^t séeth the son, and beléeueth on him, should haue life euerlasting. and I will raise him vp at the last day againe: verily I say vnto you, he that beleueth on me hathe life euerlasting. In y ^e .14. of Iohn also our Lord & sauior Christ Iesus saith, Iohn. 14. y ^t he wil take vs vp to himself, y ^t where he is, there shuld [Page 115] we be also. &c. When Christe sent forth his disciples to publish his gospel in y ^e .x. of Math. he said vnto thē: Go ye in­to y ^e whole world, & preach the gospel to euery creature: Matth. 1 [...] he y ^t beleueth & is baptized, shalbe saued, and he y ^t beleueth not shalbe cōdemned, & in y ^e 5. ch. of y ^e 2. to y ^e Corin. y ^e apostle S. Paule saith: [...]. Cor. 5. we knowe y ^t if the earthly house of this taber­nacle be destroyed, we haue a building of god, y ^t is, a house not made w ^t hāds, but eternal in y ^e heauēs. &c. By these pla­ces it may be euidently gathered, y ^t the soules of y ^e faithfull are taken vp into eternall ioy: & the soules of y ^e vnfaithfull assoone as they are departed frō their bodies are condēned to perpetual tormēt. And y ^t this is done streightway after death, may be perceyued by y ^e words y ^t Christ spake to the théefe on the crosse, when he hoong on his right hand: This day shalt thou be w ^t me in paradise. Luke. [...]. Apo. 14. And in the 14 chap. of y ^e apocalips it is writtē, & I hard a voice y ^t said vnto me write blessed are y ^e dead y ^t dye in y ^e lord [...] .i. amodo, as y ^e old trāslatiō redeth, y ^t is by & by, out of hād without delay. Ste­uē in y ^e very point whē he loked to be stoned, cried, lord Ie­su receiue my spirit. He douted nothing, but was assuredly persuaded y ^t his soul shold straightway be trāslated to eter­nal ioy. Paule in y ^e .j. chap. of his epist. to y ^e Philip. sayth: I desire to be losed, or I couet to depart hence, & to be with Christ. Here is no mētiō at al made of purgatory, in which y ^e soules shold be first purged. If thou wilt here obiect y ^t the persons afore aleged wer saints & martirs, we say farther y ^e Paradyse was opened also to the théef, assoone as he be­came repentant. And that the soules both of the faithfull & vnfaithful, which presently after their death are transla­ted to heauē or hel, do not returne thence into the earth be­fore the day of the last iudgement, may wel be perceiued by y ^e parable of the rich man clothed in purple, & Lazarus, as we read in the .xvj. of Luke For whē the rich man prayed Abraham that he would sende Lazarus vnto him, to coo [...]e his tong, Abraham gaue him this aunswer: Betwixt thée [Page 116] and vs, there is a great gulfe set, so that they which wold goe hence (from Abrahams bosome) to you (in Hell) can not: neyther can they come from thence to vs. And when he be sought him, that he would sende Lazarus to his fa­thers house to admonishe his fiue brethren, least they also should come into that place of torment: he sayd vnto him: They haue Moses and the Prophets, let them hear them. And again: If they heare not Moyses & the Prophets, nei­ther wil they beleue though one rose agayne frō the dead.

CHAP. V. Testimonies of the auncient fathers, that deade mens soules parted from theyr bodyes, dooe not vvander here vpon earth.

THis matter was also thus vnderstoode by the holy and auncient Fathers. August. For Augustine in his .xviij. Sermon De verbis Apostoli, hathe, that there bée two mansions, the one in e­uerlasting fyre, the other in the euerlasting kyngdome.

Idem.And in his .xxviij. chapter of his first booke, De peccato­rum meri [...]is & remissione contra Pelagianos, in the seuēth tome of his works, he sayth: Neyther can any man haue any middle or meane place, so that he maye be any other where than with the diuell, Idem▪ who is not with Christ.

And in his notable worke de ciuitate Dei, the .xiij. booke and .viij. chapter he sayth: The soules of the godly so soone as they be seuered from their bodies be in rest, & the soules of the wicked in torment, vntill the bodies of the one bée raysed vnto lyfe, and the other vnto euerlastyng deathe, which in scripture is called the second death.

Iustine. Iustine also an auncient father, writeth in Responsione ad Orthodoxos quest. 75. that the difference of the iust & vniust, doth appeare euen as soone as the soule is departed [Page 117] from the body. For they are caried by the angels into such places as are fit for them: that is, the soules of the iust are brought vnto Paradyse, where they haue the fruition of the sighte and presence of Angels, and Archangels: and moreouer the [...]ight of our sauior Christ, as it is conteined in that saying, whiles we are straungers from the body, we are at home with God. And the soules of the vnrigh­teous on the other side, are caried to Hell, as it is sayde of Nabuchodonosor the king of Babylon: Hell is troubled vnder thée, being ready to méete thée. &c. And so till the day of resurrection and rewarde, are ethy reserued in suche places as are méetest for them.

Saint Hillarie in the ende of his exposition of the second Psalme writeth: Hillarie. that mens soules are straight way after death, made partakers of rewards or punishments.

And touching the soules of the old Patriarks, that dyed before the natiuitie of Christ, Austin, Hierom, Nazianzen, Dormitantij. and other holy Fathers teache, that God in certain places by him chosen out for that purpose, hath preserued the sou­les of all those that are departed from this lyfe in the true faith of the Messias to come, in suche sort that they feele no gréefe, but yet are depriued of the sight of God. This place they call Abrahams bosom, and hell (for Hell doth not al­ways betoken a place of tormente, but also generally the state that soules are in after this lyfe.) And that our lord Iesus Christ did visite and release them, and when he as­cended, caried them with himselfe into heauen. Albeit cer­tain of the fathers, as Ireneus, Tertullian, Hilarie, & others, think that they shal at the last day ascend to heauē. Some also there be of our tyme which maintaine this fonde opi­nion, that the soules sléep, vntil y ^e day of the last iudgement, in which they shalbe again coupled with their bodies: but this assertion hath no groūd in holy scripture, of the which point diuers haue entreated. Caluin. But especially Iohn Caluin that worthy seruaunt of God in a proper treatise that hée [Page 118] wrote of the same matter, in which he doth learnedly con­fute their reasons that maintein the contrary opinion.

Wherfore sith holy scriptures, as the Fathers vnder­stand & interprete them, teache that the soules of men, as soone as they departe from the bodies, do ascende vp into heauen if they were godly, descende into hell if they were wicked and faithlesse, and that there is no thirde place in which soules should be deliuered, as it were out of prison, & that soules cā neither [...]e reclaimed out of heauen or hell. Hereby it is made euident, that they cānot wander on the earth, & desire aide of mē. For first the soules of the blys­sed néed no aide or help y ^• men cā giue them: & on the other side, the damned sort can no way be releued: the which S. Ciprian the martir in his oration against Demetriā, Ciprian mar. dothe plainly witnesse in these words: whē we be once departed out of this world, ther is afterward no place left for repē ­tāce, no way to make satisfactiō: here life is either woon or lost, & so forth. Albeit y ^e testimonies alredy alleged on this point of doctrin, may wel suffise those that loue the truth, & are desirous to come to the knowledge therof: yet to in­crease the nūber, I wil recite other testimonies also out of y ^e fathers, Soules do not walke. to proue manifestly, y ^t the soules departed, do not again return, & wander on the earth, so that all they which haue not yet stopped their cares that the truth myght not pierce & enter into them, may euidētly perceiue, that those ancient tymes taught a far better doctrine of those spirits & ghosts, than other later tymes vnder poperi [...] haue cōmen­ded & allowed. Tertullian a very auncient writer, in the end of his booke De anima, Tertullian. sayth, the soules do not any lon­ger abide on the earth, after they be once loosed from their bodies: & that neither by their own accord, nor other mens cōmandement, they do wāder at all after they haue descen­ded into hel, but he sayth, that euil spirits do vse this kinde of deceyt, to fayne themselues to be the soules of suche as are deceassed. And that Hell is not open to any soule, [Page 119] that it should afterward at any time depart thence, Christ our Lord in the parable of the poore man that was in rest, and the riche glutton that was in torment, doth playnely ratifie vnder the person of Abraham, that there can be no mā sent back to shew or tel ought of the state of hell. And albeit the fathers haue noted certain errors and scapes in Tertullian, yet ther was neuer any that reproued him for this opinion. Athanasius. Athanasius in his booke of questiōs the .xiij. question, doth giue a reason wherfore God wil not suffer y ^• any soul decessed, shuld return vnto vs, & declare what the state of things is in hel, & what great misery is there: here­by (saith he) many errors wold easily spring vp among vs: for many diuels might so take on them the shape of men, & be trāsformed into the likenesse of the dead, & say, that they arose frō the dead, and so publish many lying tales, & false opinions of things there don, therby to seduce and hurt vs. Weigh these words of Athanasius I pray thée.

Sainct Chrysostome in his nynetéenth Homilie on the eight chapter of sainct Mathews Gospell, Chrisostome. hath in maner the same woordes, for hée moueth thys question: Why suche as were possessed with Spirites, lyued in graues? Therefore (sayeth he) they abode there, to put this false opinion in mens heads, that those persons soules whyche by violent death departed, were turned into Dyuels, & so dyd seruice vnto witches and soothsayers. The which opi­nion the diuell first broughte in, thereby to diminishe the Martyrs prayse and glorie, that so the Sorcerers mighte [...]lea those persons, whose wicked trauell & help they vsed, & those matters saith he, ar far from truth. For he proueth by the Scripture, that the spirites of the godly are not vn­der the power of the Diuels, nor yet do stray abroade af­ter deathe: then that they woulde retourne vnto theyr owne bodyes, if they myghte wander whether they lu­sted. And further if they dydde any seruice too theyr Murderers, by that meanes they should at their handes [Page 120] receyue a reward for an yll déede and displeasure. By na­tural reason also it can not come to passe, that a mās body should be turned into an other body, and therfore also the spirite of a man can not be chaunged into a deuill.

But among other things which proprely belong to our purpose, he sayth: If we heare a noyse that sayth, I am suche a soule, we muste thus thinke, that thys talke pro­cedeth of some sleight and subtiltie of the deuill, and that it is not the soule of the dead body that speketh these things, but the Deuill that deuiseth them to deceyue the hearers. And by and by he sayeth, that these are to be counted olde wiues words, or rather doting fooles toyes to mocke chil­dren withall. For the soule when it is parted from the body cannot walke any longer in these parties. For the soules of the iust are in the hands of God. And on the o­ther side, the soules of the wicked after their departure hence, are straightway lead aside and withdrawne frō vs, which may euidently be séene by Lazarus & the rich man. And in another place also the Lorde sayth: This day will they take thy soule from thée, wherefore the soule cannot here wander when it is departed from the body.

A little afterwarde he addeth, that it may be proued out of many places of scripture, that the soules of the iust doo not here wander after death. For Steuen saide, Lorde re­ceiue my Spirit, and Paule desired to be loosed and to de­parte hence, and to be with Christ.

Also the scripture, as touching the patriarks death, vseth this phrase, he is layde vnto his fathers, growen vp vnto a good olde age. And that the soules of sinners and wicked men cannot after their departure here abide any longer, we may learne by the riche mans words, if we will wey and consider with our selues what he demaunded & coulde not obteine. For if after death mens soules might any lon­ger haue their conuersation here on earth, no doubte the riche man him selfe woulde haue retourned as his desire [Page 121] was, and certified his friends of hell torments. Out of which place of scripture it is most cleare, that soules im­mediatly vpon their departure from their body, are caried vnto a certein place, whence they cannot of themselues returne, but néeds must wait there for that terrible daye of iudgement.

Also in his secōd homily of Lazarus, amōg other things he saith, It is most playne not only by that we haue be­fore rehearsed, but also by this parable, that soules par­ted from the body, haue their abiding here no longer, but are forthwith lead away. For it came to passe (saith he) that he died, and was caried away by the Angels. And not only the soules of the iust, but of the vniust and wicked are hence lead away, & caried to their proper places, which doth euidently appeare, by another rich man, of which mē ­tion is made in the 12. of Luke, to whome the Lorde said: Thou foole this night will they take thy soule from thée.

And in hys fourthe homily of Lazarus he plainly tea­cheth that we should giue more credite to holy Scripture, than to one that came from the dead, or an Angell from Heauen. Herewithall he also sheweth that the dead do not only make no apperance vnto men liuing, but yeldeth rea­sons wherfore they do not returne hither, in these words. If god had knowen that the dead being raised might haue profited the liuing, he would neuer haue let passe so great a benefite, who otherwise dothe giue and prouide vs all things profitable.

Furthermore he addeth, that if it were requisite still to raise vp dead men, to make relation vnto vs of such things as there are done, this no doubt in continuaunce of time would haue bin neglected: and so the Diuell very easily would haue broched and brought in damnable opinions into the world. For he might often haue made counterfeit sights or suborne suche as should fayne their selues to be dead and buried and by & by to present themselues before [Page 122] men, as if they had bin in déede raised from death, and by suche manner of persons might so haue bewitched simple soules, that they would beleue whatsoeuer he would haue. For if now when there is in déede no such thing, the vayn dreames as it were of men decessed, that haue bin shewed to mē in sleep, haue deceyued, peruerted & destroyed many: surely much sooner wold the same haue fallen out, if it had bin a thing truly done, & this opiniō had preuailed in mens heads. For if many dead persons had retourned backe a­gain into this life, the wicked spirit the diuell would easily haue deuised many sleights & wiles, & brought in much de­ceit into y ^e life of mā. And therfore god hath cleane shut vp this dore of deceit, & not permitted any dead mā to returne hither & shewe what things be done in y ^e other life, least y ^e diuell might gredely catch this occasion to plant his frau­dulēt policies. For whē y ^e prophets were, he raised vp false prophets: when the Apostles were, he stirred vp false Apo­stles: and whē Christ appeared in flesh, he sent hither false Christs or Antechrists: And when sincere & sound doctrin was taught, he brought into y ^e world corrupt & damnable opiniōs, sowing tares whersoeuer he came. And therfore although it had come to passe, that dead mē shold return a­gain, yet wold he haue counterfeited y ^e same also by his in­struments, by some fained raising of the dead through the blinding & bewitching of mens eyes: or otherwise by sub­orning of some whiche should feine themselues to be dead (as I said before) he would haue turned al things topsitur­uie and vtterly haue confounded them. But god who kno­weth all things, hath stopped his way, that he should not thus deceyue vs, and of his great mercy towards vs, hath not permitted that at any time any shold returne frō thēce & tel vnto mē liuing, such things as there are done, héerby to instruct vs that we shold be of this opinion & iudgemēt, y ^t the scriptures oughte to be beleued before other things whatsoeuer, bycause that God in them hath most clerely [Page 123] taught vs the doctrine of the last resurrection. Further, by them he hath conuerted the whole world, banished error, brought in truth, and cōpassed al these things by vile & base fishers, and finally in them hath giuē vs euery where plen­tifull argumentes of his diuine prouidence. &c.

S. Cyril in his .xi. booke & .36. chap. vpon S. Iohns gospell saith: We ought to beleue, Cyrillu [...] ▪ y ^t when the soules of holy men are gone away from the bodies, they are commended vnto the goodnesse of God, as into the handes of a most déere fa­ther, & y ^t they do not abide in the earth, as some of the hea­thens beleued, vntil such time as they abhorred their gra­ues: neither that they are caried as the soules of wycked men, vnto a place of excéeding tormēt, which is hel, Christ hauing first prepared this iorney for vs, but that they ra­ther mount vp aloft into their heauenly fathers hands. &c.

And in the Popes canon law, causa. 13. quaest. 2. Fatendū, we read, The Glosse of the canon law. Deut. 18. that many do beleue that some come from y ^e dead to the liuing: euen as on the other side holy Scripture doth witnesse that Paule was caught vp from the liuing into paradise. Uppon these words the glose saith that some doe in dede so beleue, but falsly, sith they be but fansies & vayne imaginations, as it is in causa. 26. quaestione. 5. Episcopi.

What farther may be saide to those men that knowe these things, and neuerthelesse do beleue that soules stray in y ^e earth, I knowe not: & yet that I may lay out al things plainly, I wil here confute their chiefest arguments.

CHAP. VI. A confutation of those mennes argumentes or reasons, vvhiche affirme, that dead mens soules do appeare: And firste that is aunsvvered vvhiche certaine doe al­leage, to vvitte, that God is omnipotent, and therfore that he can vvoorke contrary to the ordinary course of nature.

[Page 124] FIrst our aduersaries do lay against vs, y ^t by the vsual & cōmon course of things, the souls of the godly abide in heauē, & the soules of the wicked in hell, vntil y ^e last day, & do not walk at all: but yet y ^t god may dispence w ^t them to appere here somtimes, therby to instruct & admonish vs: And then Samuel did appere after his death vnto king Saule: & Moses also which forsooke this life many yeres before: Likewise Elias, who was taken vp into heauen in a fyrie charet, appered vnto Christ our sauior & his iij. disciples, whō he toke w ^t him at his transfiguratiō in y ^e mount. Lazarus also of Bethanie, returned from death into y ^e earth, and many other also wer raysed from death by Christ, his apostles, and prophets.

Farther they alledge this, y ^t Christs apostles beleued, y ^t the spirit or soule either of Christ, (as some of the fathers vnderstand it) or of some other person did appere vnto thē. Besides to proue this matter, they alledge places out of y ^e fathers, decrées of councels, & the cōmon report y ^t hath ben bruted of those y ^t returned frō the dead. To al these resons by Gods assistance, we will briefly and orderly answere.

The soules do returne to instruct men contrary to the common course of na­ture, by the omnipotent power of God.As touching y ^• first obiection, y ^t al things are possible vnto God, we denie it not. We graunt then that God can bring soules out of heauen or hel, & vse their trauaile & seruice to instruct, cōfort, admonish & rebuke men. But for y ^t no text or example is found in holy scripture, that euer any soules came from y ^e dead, which did so scoole & warn men: or y ^t the faithful learned or sought to vnderstande any thing of the soules deceassed, we cānot allow y ^e sequele of their reason. We may not of gods almightie power inferre cōclusions to our plesure. For this is a principle holdē in scholes, y ^t the reson doth not truly folow, y ^t is set frō the power of doing, to the dead done. For God doth nothing against himself, or his word writē, to warrāt their reson: they shold first haue proued, that it was gods wil, y ^• soules shold return into the erth: for so do holy fathers intreat of gods almighty power.

[Page 125] Tertulliā against Praxias saith: How we ought to rea­son of the om­nip [...]tent po­wer of God. Truly I neuer thought that any thing was hard to be done of God, we may faine of God what wée liste, as if he had done the same, bicause he is able to doo it. But we must not beléeue that God hathe therefore done all things, because he is able to doo them. But first we ought to make inquirie whether he hath done them.

S. Ambrose in his sixte booke of epistles and 37. epistle writeth vnto Cromatius in this wise: Ambrose. Therefore what is there vnpossible vnto him? Not that thing whiche is hard to his power, but that which is contrary to his nature. It is vnpossible for him to lye, and this impossibilite in hym procedeth not of infirmitie, but of vertue and maiestie. For truth receyueth no lye, neither doth the vertue of God en­terteine the vanitie of errour. Reade farther that whiche followeth in the same place.

Hierom writing to Eustochia of the preseruing of hir virginitie, saith: I will boldly auouch this one thing, Hierom. that though God can do all things, yet can he not restore a vir­gin after hir fall.

Augustine in the tenth chapter of his fifth booke De ci­uitate dei hath: Augustine. That God is saide to be omnipotent in do­ing that he will, and not in doing that he will not. Againe he addeth: Gods power is not herby any whit diminished, when we say, that god cannot die or be deceyued. And im­mediatly, therefore he cannot do some things bycause he is omnipotent &c.

Thodoret also teacheth vs, Theodoret. that it may not absolutely without exception be pronounced, that all things are pos­sible vnto God. For who so doth precisely affirme thys, dothe in effecte say this muche, that all things both good and bad are possible vnto God &c. Wherefore féeble is that obiection of theirs: God can sende soules vnto men to teache and admonish them: therefore these spirits that praye ayde be soules that come out of Heauen or Hell. [Page 126] In the meane time we do not denie the power of God, as some do maliciously report of vs: but we wold not haue the same made a denne or couert of errours.

We must lea [...]ne nothing of the dead. Deut. 18Heare what the Lorde our God in the .18. of Deutero­nomie speaketh: When thou shalte come into the lande whiche the Lorde thy God giueth thée, doo not thou learne to doo after their abhominable rites, and vsages of those na­tions. Let none bée founde among you, that maketh hys sonne or his daughter to passe through the fire: nor a diui­ner that dooth forshew things to come, nor a Sorcerer, nor a witche, nor a charmer, nor one that consulteth with spirits, nor an inchanter, nor a Magitian, nor one that rai­seth vp the dead. For the Lorde dothe abhorre all that doo such things: and bicause of these abhominations the Lord thy God hath caste them out before thée. Be thou therfore sound and perfecte before the Lorde thy God: and by and by he promiseth to send them that great Prophet whome they shoulde heare.

In the .viij. of Esay, it is written: If they say vnto you, inquire of them which haue a spirite of diuination, Esay. 8. whiche whisper and murmure softely in youre eares to deceyue you. Should not euery people or nation enquire at their God? what shall they go from the liuing to the dead? Let them goe vnto the lawes testimonie, suche as haue no light, should they not speake according to this word, which who so should contemne shal be hardened and hunger. &c. Héereby we do vnderstand, that vnder a greate penaltie God hath precisely forbidden, that we shoulde learne and searche out any thing of the dead. He alone woulde be ta­ken for our sufficient schoolemaster. In the Gospell wée read: Luke. 2 [...]. They haue Moses and the Prophets, let them heare them. Unto these may be added testimonies out of the A­postles writings, that God doth not send vs soules hither to informe vs. The common and ordinarie way whereby it pleaseth God to deale with vs, is his word. Therwithal [Page 127] should we content our selues, and not wayte for newe re­uelations, or receyue any thing that dooth not in all poin­tes agrée therwith. But as touching this matter, we wil speake more in his proper place.

CHAP. VII. That the true Samuell did not appeare to the vvytche in Endor.

NOwe touching the examples by them com­monly alleaged, whiche do thinke that the soules of the dead do return again vnto the liuing vpon the earth: I wil first intreat of Samuels apparition, of which matter now adayes there is greate contention and rea­soning. And (as I trust) I shal proue by strong argumen­tes, that very Samuell himselfe did not appeare in soule and body, neither that his body was raised vp by the sorce­rers, which perchaunce then was rotten & consumed vnto dust in the earth, neither y ^t his soule was called vp, but ra­ther some diuelish spirite. First the author of the two boo­kes of Samuel sayeth, that Saule did aske counsell of the Lord, & that he would not answer him, neither by visions, nor by Urim, nor by his Prophets. Wherfore if God dis­dayned by his Prophetes yet liuing, and other ordinarie wayes to giue answer vnto him, whom he had alredy re­iected, we may easily coniecture, that he would much lesse haue raysed a dead prophet to make him answer. And the rather, for that as we haue a little before sayde, the law of God hathe seuerely by a greate threatening, forbidden to learne oughte of the deade, and woulde not haue vs to searche for the truth of them, nor that any manne should vse dyuination by spyrites, and suche other diuelyshe Artes. Secondly, yf very Samuell in deede appeared, that muste of necessitie haue come to passe, eyther by the [Page 128] will of God, or by the worke of arte Magike. But Gods will was not that Samuel should retourne. For he hath condemned Necromancie, and would not haue vs to aske counsell at the dead: & that the spirit of God did that which was contrary herevnto, or did permitte the saints to do it, or was present with them that did ought contrary thereto, it may not be graunted. And that those things were done by the force and operation of Arte Magike, wée can not affirme. For the wicked spirit hath no rule or power ouer the soules of the faithfull to bring them out of their places when he lust, sith they be in the hand of God, and the bo­some of Abraham, nay (which is lesse) he hath no power ouer filthy and vncleane swine, for he was driuen (as we reade in the viij. chapter of Matthew) to beg leaue, Matth. 8. before he could enter into the heard of swine: and how thē should he haue any power ouer the soule of mā? yet can it not be denied, that God somtimes for certein causes doth giue the Diuell and his seruants, Magitians & Necromancers, po­wer to do many things, as to hurte and lame man & beast, and to worke other straunge things. But that God dothe giue the Diuell leaue to raise dead bodies, or to call, bring forth, or driue away soules especially out of Heauen, it hathe no grounde at all in Scripture, neither can there be any reasonable cause alledged, wherefore God would or should giue the Diuell licence to do these things con­trary to the vsuall and common order, yea and against his owne expresse commaundement. For vayne and childishe is the cause hereof that is giuen of some men, that Samuell shoulde appeare to certifie and astonishe Saule: as if God coulde not haue feared hym by other wayes and meanes. Was he not before vtterly abashed & dismayed? Thirdly, if Samuel were brought backe, the same was done either by his will and consent, or without the same, but that he did fréely and of his owne accorde o­bey the sorcerers, no man I thinke is so blinde to imagin. [Page 129] For that were vtterly repugnaunt to the Lawe of God, that he should confirme Witchcraft and Sorcerie by hys example. If the Witch had called for Samuell, whilest he liued, doutles he would not haue approched vnto hir. And how then can we beléeue that he came to hir after his death? We may not so say, that the Witch compelled him to resort to hir agaynst his wil: for the Deuil hath no power ouer the Soules of the godly, and Magike of it self is of no force. Heathnish superstition no doute it is, Wordes of thē selues haue no force. that wordes vttered by Magitians, after their peculiar man­ner, or figures drawne, should haue such a secret and hid­den operation. For the Hethens beléeued that they could with a certen set stile & number of words, bring and draw down Iupiter out of Heauen. Wherfore they termed him Iupiter Elycius. There are also certain superstitious per­sons in these our dayes, Iupiter Elicius which go about to cure diseases by certaine rites of blessings, and by coniurings. Some hang aboute their neckes certayne scrolles of Paper, in which ther are written diuers straunge words, but whe­ther wordes of themselues haue any force at al, Plinie. reade Pli­nie in his 28. booke, and 2. chapter, and Caelius Rhodiginus in his 16. booke and 16. chapter of Antiquities.

Fourthely, if very Samuel himselfe had appeared, hée would not haue ben worshipped of Saule. Apoc. 19.22. For we reade in the 19. and 22. chapter of the Reuelation, that Iohn woulde haue worshipped the Angell, whiche had opened vnto him great mysteries, but the Angell of God forbad him so to do. Some héere aunswere, that Saule ment not to giue vnto the Prophet, the honor that was due vnto God, but onely a certaine outward and ciuil worship, such as we are wonte to yéeld vnto honest men, and suche as haue well deserued of the Churche and common weale. For they say, that the Hebrue word Schachah there vsed, doth signifie to bend the knée, and to fall down at a mans féete: which kynd of worship we reade, that Abigael and [Page 103] Nathan the the Prophet gaue vnto King Dauid. And Paule also in the 12. chapter of his Epistle to the Rom. teacheth, Rom 1 [...]. that we should honour one another. Thomas of Aquine entreating of those two places that I euen nowe recited out of the Reuelation, sayth, that Iohn meant not to worship the Angell, with the worship properly called Latria, but with an other kynd of worship termed Dulia, that is to say, that Iohns wil was not to withdraw from God, the honor due vnto him, but to worship the Angell that was sent from God, only with a ciuil & outward ho­mage: and yet the Angell would not so far condiscend vn­to him. In the new Testament the 10. chap of the Acts of the Apostles, Actes. 10. we read that Cornelius met with Peter, fel down at his féet & worshipped him, yet, so as he had ben an Embassadour from God & not God himselfe, & yet Peter lifted him vp & said, arise for I my self am a man also. He said not to Cornelius thou dost wel herein: nor as his wor­thie Uicare (with a mischiefe) is wont to do, proffered hys foote vnto him to kysse. We may read also that Elias dis­ciples worshipped Elizeus that succeded into his office, in which place the worde to bowe the knée, or fal downe, is vsed. But whether the Prophet did accepte and alowe this kinde of reuerence or no, there is no expresse men­tion. Bréefly, it is not lykely that the Prophet would haue suffered the King to fall downe at his féete.

Fiftly, if he had ben the true Samuel, he would no dout haue exhorted Saule to repentance, & willed him to wayt for ayde from God, to put his whole confidence in him, or at least way, to haue giuen him some comforte, or counsel­led him to fight againste his enimies with more courage. For though the Prophetes do often beat & threaten men, yet do they agayne reuiue & solace them. Nowe bycause this Samuel doth beat no other thing into his heade, but that God was displeased with him, Testimonies out of the Fa­thers touching & had alredy forsaken him, we may not beleue that he was the true, but a méere [Page 131] counterfet Samuel. Sixtly, the auncient Fathers write, Samuels ap­pearing. Turtullian. that the true Samuel was not seene.

Tertullian in his booke De anima sayth, that the Deuill dyd there represent Samuels soule, God forbid (sayth hée) that we should beléeue that the deuil can drawe the soule of any Saint, muche lesse a Prophete, out of his proper place, syth we are taught that Sathan doth transfourme himselfe into an Angel of lyght, & much soner into a man of lyght: who also will auouch himselfe to be God, and do notable signes and wonders to seduce, if it were possible, the very elect. S. Augustine is not alwayes of one iudge­ment touching this apparition: in his second boke to Sim­plician Byshop of Millane, and the third question therof, Augustine. he graunteth that by the dispensation of Gods will, it might so come to passe, that the spirit of some holie Pro­phete, shoulde consent to present it selfe in the sight of the King, to come out of his owne place, & to speake with him, but not to do this by constrainte, or by the vertue of Arte Magike, which might haue any power ouer it: but therby to shew it self obedient to the secret dispensation of God: & yet he doth not dissemble▪ that a better answere may bée giuen, to wit, that the spirit of Samuel was not truely, & in déed raysed vp from his rest, but rather some vayne vi­sion & counterfet illusion, that should be brought to passe by the deuils practise, which the Scripture therefore doth terme by the name of Samuel, bycause the same is woont to call the Images & similitudes of things, by the names of the things themselues. For who is he (saith Augustine) that wil be afraid to cal a man painted, a man, considering that without staggering, we are acustomed to giue eache thing his proper name, as soon as we behold the picture of the same: as when we take the viewe of a painted table, or wall, we say straight waye, this is Tullie, this is Sa­lust, hée Achilles, that other Hector, thys is the floude called Symois, that place tearmed Rome, whereof these [Page 132] things be ended no other than painted Images, of those things whose names they beare. Sith thys is so, he sayth, it is not to be maruelled that Scripture sayth Samuell was séene, when perchaunce Samuels Image séemed to appeare, thorow the crafty pollicie of hym, that transfor­med himselfe into an Angell of lyght, and fashioneth hys Ministers like vnto the Ministers of righteousnesse.

In his booke De octo Dulcitij questionibu [...], the 6. question therof, he vttereth al this in as many words, & in his booke De cura pro mortuis gerenda, he writeth that some are sent, from the deade to the lyuing: as on the other side, Paule was rapt vp from the lyuing vnto Paradise: he addeth ther the example of Samuel being dead, which dyd fore­shewe to Saule, things, that afterwardes should come to passe. He sayth further, that this place may otherwise be vnderstanded, and that certaine faythful men haue ben of this Iudgement, that it was not Samuel, but that some spirit fit for such wicked practises, had taken vpon him his shape and similitude. And in other places, as we wil shew héereafter, he affirmeth that there is a fygure contayned in those wordes, bycause the name of the thing is giuen vnto the Image that dothe but represent the same: and that it was not Samuel that appeared, but some deuilysh spirit.

Other Fathers of the Church haue written nothing particularly of this storie, so far as I know, but in certen places of their workes, they teache generally that good spirites are not pulled backe into the earth by Magicall Art. Of Iustine and Gregorie I wil speake anone. In the very Papall decrées 26. question 5. chapter Nec mirum, The Popes decrees. it is written that it was not Samuell, but rather some wicked spirit that appeared to Saule: And that it were a great offence that a man should beléeue the playne words of the storie without some farther meaning, for how saith he could it come to passe, that a man from his byrth holie [Page 133] and iust in conuersation of life, should by Art Magicke be pulled out of his place? And if he were not so drawen a­gainst his will, then he must needes agree thereto: bothe whiche are alike absurde, to be imagined of a iust man. This is the Diuells legerd [...]mayne, to make shewe, as though he had power ouer good men, thereby the rather to deceyue many. He there farther addeth, that the Hystori­ographers do sette foorth both Saules mynde, and Sa­muels state, and also those things whiche were sayde and séene, omytting this, whether they were true or false. And other wordes followe, whiche who so lyst to sée more of that matter, may there reade.

But héer Nicolas Lyras iudgement (which in his com­mentaries on the books of the Kings, Lyra. mainteineth the con­trarie opinion) shoulde be little weighed and regarded of vs. Where he noteth, that the place by vs euen now alle­ged, is not written according to the censure of the Church though it be found in the Popes lawe, for otherwise saith he, they whiche ensued in latter tymes, woulde not haue written contrary to the same, for many of those thyngs concerning which men haue written otherwise in latter tymes, were neuerthelesse set foorth to the worlde, to be beléeued, as the very expresse and sound iudgement of the whole Christian Churche, bycause they were put in the Popes booke of Decretals.

CHAP. VIII. A Confutation of their argumentes, vvhich vvould haue Samuell himselfe to appeare.

WE wil now come to the Confutation of their Argu­ments, which mainteine, that very Samuel him­selfe appeared to the Sorcersse, for he that rightly ouerthroweth his aduersaries arguments, is supposed by the same meanes to confirme his own cause. The chéefest [Page 134] arguments which our aduersaries vse, is taken out of the 46. chapter of Ecclesiasticus, Eccle. 46. where these words are foūd. Samuel before his death made protestation before God, & before his anoynted, that he tooke from no man his sub­stance, no not so much as the value of a shoe, and no man could then reproue him. And after his deth he Prophesied and tolde the King of his ende. From the earth he lifte vp his voyce, and shewed that the wickednesse of the people should perish.

This place somewhat troubled S. Augustine, and other Godly Fathers. For if the Deuill onely appeared, and not Samuell, howe is it there sayde that he slept, that is, dyed, for the Deuill neyther sléepeth nor dieth. Héerevn­to I maye shape thys aunswere, that this booke is not to be numbred among the Canonical bokes of the olde Tes­tament, and that Doctrine in controuersies, cannot bée proued by the authoritie thereof, the whych Saincte Au­gustine, also confesseth in hys booke De cura pro mortuis agenda.

But howesoeuer that be credited as true or false, I an­swere them playnly, that Iesus the Sonne of Syraches intente was, to alleage the Storie literally, as the woordes lye, and not by reason to debate the matter, whether Samuell truely appeared or no. Hée spea­keth there according too the opynion of Saule and the Witche, whiche thought that Samuell hymselfe was raysed. Further they say, that hée whiche appeared vnto Saule, is sometymes expresly and in playne woordes called Samuell. And an vnséemely matter it were, making muche for the reproche of so greate a Prophete, if hys name hadde béene applyed vnto the Deuill. If say they, it hadde not béene Samuell, but some wicked Spirite, the Scripture woulde in some one woorde, or other haue noted the same.

[Page 135]To this Argument fyrst I aunswere, that euen in our common speache, it is an vsuall phrase by the figure Metonymia, to terme the Image by the name of the thyng, that it presenteth. So wée terme the Armes and Ensigne of a Noble man, by the name of that Lorde hymselfe, that giueth those Armes. We saye, this is Iulius Cesar, Nero, Saint Peter, Saint Paule, or here thou mayest sée the Cities of Tigurine, and Argentorat, also the Duke of Saringe, whereas in deed they are onely theyr Counterfeicts, or Armes, and Sig­nes of Honor.

In a Commedie or Tragedie, wée call thys manne Saule, that Samuel, an other Dauid, whereas they do but betoken and represent their Personages. So saythe Vergill, in his fyrst booke of Aeneidos: They wonder at Aeneas gyftes, and haue Iulius in admiration. And yet was it not Iulius or Ascanius, but Cupide feining himselfe to bée Iulius, whereby hée myght the eas [...]yer pearce the heart of the ignorant Quéene, with hys Darte of Loue.

Saynte Augustine in his seconde booke and nynth chap. De mirab [...]libus Scripturae, sayth, that holie Scripture dothe sometymes applye the verie names of things to the Images and similitudes of the same. Hée alleageth there this example, that the foule spirit is called Samuel bycause hée dyd falsely beare Saule in hande, that hée was Samuell: whyche fraude of the Deuill, coulde no ways turne too Samuels reproch. For who would say, that it should bée a reproche for an honest manne, if some knaue would terme hymselfe by his name, as if hée were hée himselfe.

The false Prophetes sayde, they were true Prophets, and Goddes Seruauntes, yea (which is more) they fained themselues too bée the verie Messias, the Sonne of God. And that Scripture doth not so muche as in one woorde make mention, that this was verie Samuell in déede, [Page 136] but rather some spirite, we must think that it so came to passe, for this cause, that all men by the Lawe of God might vnderstand, that Magike and enquirie of things at the dead, dyd much displease God. Saule himselfe before by the counsell and motion of Samuell, slewe all the Ma­gitians that he could any where finde. And God is not ac­customed in this wise to interprete Figuratiue speaches: for many of them are soone descried by suche as giue dili­gent héed to them. A vaine & superfluous speach it were, if a man wold say this is Peter, this is, that is the Image of Peter, whiche by a figure, is called by the name of Peter.

Furthermore, holie Scripture dothe vse to speake of things, rather according to the opinion and iudgement of men, than accordyng to the substance and true béeing which they haue in déede. So Iesus is called the Sonne of Ioseph, and Iosephe named his father, whereas not­withstanding, our Sauiour Chryst Iesus, was borne of a chast and vnspotted Uirgin, without any helpe of man. And yet neuerthelesse many of the Iewes, imagined, that he was the Sonne of Ioseph. In the 1. Cor. 1. the Gospel it selfe is named foolishnesse, 1. Cor. 1. bicause that men did account the great wisdom of God but as méere foolishnesse. So in the first epistle to the Corinthians .x. chap. the Scripture termeth them gods, 1. Cor. 10. which be nothing lesse thā so in dede. And that for this cause onely, for that the Heathen tooke them for Gods, Iere. 10. Psal. 96. and so dyd worshippe them. Euen so the Scripture doth terme the Deuil Samuel, bycause Saule thought him to [...]e Samuel in very déede.

An other reason they vse, that Samuel forshewed vnto [...] such things as afterwardes should come to passe: as that the Philistians should in ba [...]tayle ouerthrow hys [...], Whether the deuil for know of things to come. and he and his sonnes together be slaine. And all these thyngs com [...] to passe according to his Prophesie. And say they the Deuil knoweth not, neither can he fore­tell [Page 137] of things to come, sith it is onely in Gods power so to do: But as Christ in the eyght of Iohn saith, he is a lyer, Iohn. 8. & the father of lyes. Here vnto a man may easily answere: The Diuell knewe howe things stode with the Iewes, and the Philistines, he vnderstode euen the very secrete consultations, priuy practises, and warlike preparation on both sides. He sawe that the Israelits were slenderly ad­dressed vnto battaile, and vtterly daunted of courage. Be­sides this, Samuel had a little before thretned Saul with gods heauie wrath and vengeaunce, and that Dauid shold be aduaunced to the kingly throne wherby he might ease­ly gather what would ensue, and that Saule must nedes giue place to Dauid. And if the euent had bin otherwise, yet he knewe that Saule with this prophesie woulde be quite dismayde, and driuen to dispaire: which thing muste néedes well content and please Sathan, who layeth hys baits day and night to intrappe men.

The Diuell doth not presently vnderstande things to come, Which being doubtfully spoken may be vnderstode ei­ther of subuerting other kingdomes or losing his own and therefore he giueth doubtfull aunswers to such as séeke oracles of him: As when he saide, ‘Croesus perdet Halin transgres [...]us plurima regna.’

That is, Cresus passing ouer the riuer Halis shal ouer­turne many kingdomes. And yet oftentimes he gathereth one thing no otherwise than by an other. Hereof writeth Augustine in the 26.27. and 28. chapters of his booke De Anima. The Diuell is one which hath bin long beaten in experience, the which thing in all affaires and matters is of very great force. For olde and practised souldiours [...] by and by foresée to what issue things will come, but yong men, and suche as want experience do not forthwith espye out the euent of eche enterprise. Moreouer, the Diuels are very actiue, and can soone dispatch their matters. The marriners knowe when winds and stormes will arise. Husbandmen also are not destitute of their prognosticati­ons. The skilful astronomer can many yeares before ex­actly [Page 138] foretell when there will happen an Eclipse of the Sunne and Moone. The Phisitian by the critical dayes, pulse, and vrine, can lightly iudge whether his patient shal liue or no: builders sée before hand when an house wil fal, and a practised souldioure can straight wayes iudge who shall winne the victory. And what maruaile then may it be, if the Diuell an olde trained souldiour, can sometimes foreshew some certain thing? Shall we be of this minde, that so many yeares experience hathe broughte them no knowledge at all? Otherwhiles he telleth things which be true in déede, and yet to no other ende, but that he may therby purchase a certaine credite vnto his lying, to seduce the ignoraunt.

For euen that counterfeit Samuell, made wise, as if he had taken it in very ill parte, that Saule did so molest and disquiet him, and that he shold be forced to talke with him: he vseth farther the words as it were of Samuel him selfe. And hereof it commeth, that many gather, he was the true Samuell in déede. But what doth not Sathan deuise to deceyue men, and to force them vnto desperacion? Here I could alleage examples of suche as haue bin perswaded, that they sawe and heard this and that man, and moreo­uer knewe them perfectly by their spéeche: whereas they haue afterwards had euident intelligence, that they were at that time many miles distaunt from them. So craftie is the Diuell, and knoweth howe to worke these and ma­ny other feates.

There are farther, diuers places alleaged out of the auncient fathers that séeme too make for them, whyche affirme that true Samuell appeared vnto Saule. But these places wée haue béefore for the moste parte aun­sweared. For albeit Augustine in some places moue a doubte, whether it were the true Samuell or no, yet in certeine other places he lyketh and beste alloweth their opinion, who denye Samuell to haue appeared at [Page 139] all, takyng rather that kinde of speache, for tropicall and figuratiue.

Iustine the Martir, who is one of the most aunciente fathers, reasoning against Trypho a Iewe, Iustinus. writeth in his colloquio, that the couetouse sorceresse at Saules com­maundement raysed vp Samuels soule. And no man shoulde maruaile hereat, sith that the selfe same author dothe by and by adde, that he is of this iudgemente, that all the soules of Prophetes and iust menne are subiecte vnto suche power as a man may in very déede beléeue, to haue bin on thys gréedy and subtile Witche. But this none of the fathers will graunt him. Other Gréeke wri­ters also, whyche in their tender yeares applyed theyr mindes to Philosophie, and not to the studie of holy Scriptures, and afterwardes were conuerted to Christi­anitie, do sette foorthe in their writings certaine opini­ons whyche are not agreable to the word of God. Where­fore it néede not séeme a straunge thing to any manne, that Iustine the Martire in some pointes hadde hys erroures.

The same author in Responsionibus ad Orthodoxos, quest. 52. mainteineth the contrary assertion. For, sayth he, what soeuer things were done by that hungry witche, were in déede the workes of the Diuell, who dyd so da­sell the eyes of suche as beheld him, that it séemed vnto them, they sawe Samuell him selfe, when in very déede he was not there. But the truth of his words procéeded from God, who gaue the Diuell power to appeare vnto the sorceresse, and to declare vnto hir, that which shoulde afterwards come to passe. &c.

If any manne obiect that thys woorke is not ryghtly ascribed vnto Iustine, (for so muche as he dothe make mention of Origen, and Ireneus the Martire, where­as notwithstanding he hym selfe was martired be­fore them: And further, speaketh of the Manichees, [Page 140] who were in their ruffe long after this tyme. Herevnto wee answere, that yf this booke were not written by Iu­stine ▪ yet (as maye appeare) some other learned clerke wrote that woorke, whose authoritie might carie away as great credite as Iustines, [...]ith that the same doth fully agrée with holy Scripture. Furthermore we may set agaynste Iustine, other holy fathers, as Tertullian and Chrysostom, of whom wée haue before spoken, who haue by holy scrip­ture instructed vs, that it was not Samuel in deede which appeared vnto Saule. We will héereafter say somewhat of Gregorie, Gregorius. who no doubte was a learned and godly fa­ther, but yet too simple and light of beléefe.

And the fathers themselues denye, that a man shoulde subscribe vnto their opinion in oughte that they doo mayn­taine and aduouche without the warrant of Gods worde. The Popes out of Augustine haue written in their De­crées, Quest. 9. ca Noli, that a man should credite none of the fathers except he proued his saying out of holy scriptu­res. But in these days many cull nothing out of their boo­kes but erroures, and whatsoeuer they maynteyn by good testimonie of the holy scriptures, that they reiecte and dis­anull: in whiche poynt they doo fitly resemble those chyl­dren, who onely in things wicked and euill, imitate their good parentes: for good men also haue their faultes.

CHAP. IX. VVhether the Diuell haue povver to appeare vnder the shape of a faithfull man?

BUt thou doest demaund whether the Di­uell can represente the lykenesse of some faithfull man deceased? Hereof we néede not doubt at all. For in the seconde Corin. 11. Saincte Paule witnesseth, 2. Corin. 11. that Sathan transformeth hym selfe into the shape and fashion of an [Page 141] Angell of light. Sathan by nature is a spirit, and is there­fore tearmed an Angel, bicause God vseth to send him to bring that thing to passe which he thinketh best. So in the second of kings .22. chapter an euill Angell was sent forth to Ahabs destruction to be a lying spirit in the monthe of 400. false prophets. 1. Reg. 22. Thys was an Angell of erroure and darknesse: who yet in outward shewe could resemble a good Angell, that he mighte so guide the councell of Baals worshippers, who no doubt vaunted thē selues, as if they had bin gathered togither by Gods holy spirit. If Sathan be then so skilfull, can he not counterfaite and fayne him selfe to be some holy mā, by resembling his words, voice, gesture, and suche other things?

Amongst the Gentiles he hath done miraculous Actes, persuading them to thinke, that soules by arte Magike were called vp, and compelled to giue answere of secrete and hidden things that were to come. And therefore not only in publike, but also priuate affayres, if they semed to be any thing hard vnto them, they consulted with Magiti­ans and sorcerers, and had moreouer recourse somtimes vnto oracles.

Tertullian in hys booke De Anima mentioneth, Tertullian. that there were some euen in his dayes, whiche professed they could raise vp and reclaime soules from the hellishe habi­tation. And he calleth arte Magike, the second Idolatrie, in the which the Diuells do as well fayne them selues to be dead men, as they do in the other to be Gods. So do these suttle spirites lurke, and do many straunge things vnder the pretence of deade men. He addeth that Magike is thought to conuey soules out of Hell whiche lye there in rest, and to represent them vnto our sighte, by reason that it sheweth a vaine vision, and counterfeiteth the shape of a bodie. Neyther is it a harde matter for him to bleare and beguyle the outward eyes, who can easily darken and dazell the inwarde sight of the mynde. The serpents that [Page 142] were brought foorth by the inchaunters rods, séemed to the Egiptians to be bodies, but the truth of Moyses deuoured vp the Magitians lye. Simon also and Elimas the Magi­tians did many signes and wonders against the Apostles &c. Hée addeth, that euen in hys tyme those heretikes na­med properly Symonistes of Symon the Magitian, the first author of that sect, did with suche greate presumption aduaunce their arte, that they professed they coulde rayse from the dead, euen the soules of the Prophets. &c.

Lactantius in the .2. booke & .17. chapt. De origine erroris, writeth, Lactantius that euill angels lurking vnder the names of the dead, did wound and hurt the liuing, that is, they tooke vn­to themselues the names of Iupiter and Iuno, whome the heathēs tooke to be gods, or as we now say, they tooke vn­to them the names of S. Sebastian, Barbara, and others.

In the .7. boke and .13. chap. he sayth, that the Magitians with certayne inchauntmentes did call soules out of hell. Idem. But this may not so be vnderstode, that Lactantius was of this iudgement, that they by their wicked artes did bring the soules back again into their dead bodies: but that they did so vaunt and boast that they had raysed vp this & that soule. He also confuteth the opinion of the Ethnikes, pro­uing by the testimonie of the very Magitians, whom they highly reuerenced, y ^t the soule was immortall. These men affirmed and taught, that they did call vp soules from the dead, the which poynt euen those of the Gentiles beleeued, who notwithstanding thought, that the soule did streight­way die with the bodie.

Iustine the Martyr in the seconde Apologie whiche he wrote in the defence of Christians, hath these wordes: I will (sayth he) say the truth: In times past wicked angels through vayn visions deceyued women, and children, and with straunge and monstrous sightes made men afrayde, by whiche meanes they often wroong that oute of foolishe and rude persons, whiche by reason they coulde neuer get [Page 143] of them. And therefore not knowyng that these were the Diuels engins and policies tendyng to delude them, they by one consente termed the workers of these slye conuey­ances, by the name of Gods, assignyng to eache of them their propre names, as best pleased themselues. &c.

Afterwardes in the same Apologie hée exhorteth the heathens, that they would not deny mens soules after this lyfe to be indued with sense, but at the least way, woulde giue credite to their owne Necromancers, who teach that they call vp mens soules. Also let them beléeue those y ^t af­firm they haue ben vexed with spirits of dead men, which persons the cōmon people term furious & frantike bodies. In Augustin de ciuitate dei, many such things be cōteined.

Now what dreadfull, strange, and maruellous ceremo­nies they vsed when they went aboute by their Magicall artes to call vp the soules of the deade, a man may sée in the first booke of Lucan the Poet: where he setteth foorth howe Erictho, a famous Wytche in Thessalye, reuiued and restored a souldioure to lyfe againe, who was lately slayne before. Whiche acte he did at the requeste of Sex­tus Pompeius, that so he myght by him learne what wold be the issue of the battayle fought at Pharsalia.

This kind of Magike they proprely terme Necromancie or Psycomancie, which is wrought by raising vp the spiri­tes and soules of the dead. Of whiche there were dyuerse sortes. For sometyme appeared vnto menne the whole bodies of the dead, but at an other time onely ghostes and spirites: and often nothing was hearde, sauyng onely a certayne obscure voyce.

Plutarche in the lyfe of Cimon, (as hée is translated by Ioachimus Camerarius in the Preface on Plutarches bookes, De oraculis quae defecerint, & de conseruata figu­ra, & Delphis) writeth, that Pausanias, when he had ta­ken the Citie of Bizance, sente for Cleonice, a mayden of noble parentage, to haue vnhoneste companie with hir. [Page 144] Whome hir parentes partely by necessitie, and partely for feare, sente vnto him. But after that the Uirgin had once obtayned so muche of his wayghters in hys priuie chamber, that they shoulde at hir fyrst entraunce, put out the lyghtes, sh [...]e in the darke goyng softly towards Pau­sanias bedde, by the waye stumbled on the candlesticke, and ouerthrew it agaynste hir will, as hée laye asléepe in his bedde, who béeing troubled wyth the sodayne noyse, drewe a swoorde that laye by hym, and therewith slewe the virgin, as she had bin his enimie, whiche went priui­ly to sette vppon hym. But shée béeing thus slayne wyth that deadly stroake, woulde neuer after suffer Pausanias to take his quiet reste, but in a vision appearing vnto him in the nyghte season, denounced sentence of hatred against this noble captayn, in these wordes. ‘ [...].’ which is,

Answere to the lawe, for wrong is an euill thing vntoo all men. This heynous déede of Pausanias was very grée­uously taken of all his companions, who therfore vnder the conduction of captayne Cymo ▪ sette on him, and chased him out of Thracia. And thus hauyng lost the citie of Bi­z [...]nce, when (as it is reported) the sight continued in trou­bling him, hée fledde vnto Necyomantium, at Heraclea, where the soule of Cleonices béeing called vp, hée by in­treatie pacified hir displeasure. Shée didde there bothe present hir self vntoo hys syght, and also told hym, it shold shortly come to passe, that y ^e euill towards him shold cease, as soone as he came to Sparta. Héereby priuily intimating his death. &c. This Pausanias did at the first soberly and discreatly demeane him selfe, Ephori amon­gest the La­cedemonians w [...]r magistra­tes▪ who in certen cases were aboue Kings, vnto whome appeales were made from Kings: euen as amongest the Romaines, thei appealed from the Consuls to the Tribunes. but afterwardes béeing puf­fed vp with such victories as he had obteined, he ruled and raigned lyke a very Tyraunt. Wherefore when the Magistrates called Ephori, would haue committed him to pryson, he tooke Sanctuarie in a Temple, where he was [Page 145] shutte vp vntill he famished through hunger.

I might héere heap togither many such like Hystories, to proue euidently what this Samuel was. In other mat­ters also, if God licence him, the Deuill is not destitute of power, and howe craftie and ready he is for all assayes, experience doth well declare.

Furthermore graunt that, wherein the pith & strength of the question doth consist (which can neuer be proued by Scripture) that God did permit Samuel to return and to Prophesie of things to come after hys death, yet will it not thereof followe, that suche visions shoulde nowe be shewed also, or that those thyngs shoulde be out of hande credited and done which they commaund.

God in tymes past, did often in visible shape sende his Angels vnto men, but nowe we heare not that many are sent vnto men, neither in déed is the same necessarie. Whē the Apostles lyued héere, many notable miracles were doone, but nowe for certaine good causes, they cease and fal away, for whatsoeuer is necessarie for our Saluation, is expresly conteyned in the worde of God. These notes tou­ching Samuels appearing, may suffise.

CHAP. X. Moyses and Elias appeared in the Mounte vnto Chryst our Lorde: many haue ben raised from the dead both in body and soule, and therefore Soules after they are departed, may returne on earth againe.

IN like manner they obiecte vnto vs, Math. 17 Moses and Eli­as appeared. out of the 17. of Matthew, that Moses and Helias were séene in the Mount, (whiche is called by the olde Wryters Tabor,) with our Lord Iesus, by the Apostles whom he had chosen for the same purpose, and that they dyd speake with him. Luke telleth of what matters they [Page 146] cōmuned with him, to wit of his deth, y ^t is y ^e deth of y ^e crosse Thereupon they gather, that the soules of dead men may come againe into the earth & appeare vnto men: we haue graūted before y ^e God is able to send soules again into the earth, but that it is his will so to do, or that it is necessary especially at these days, is not yet proued. Moses & Helias apered not to al the Apostles but only to thrée, neither did they speake to those thrée, they brought no new Doctrine, they cōmaunded them not to build Churches in their ho­nor, or to do any such like thing, whether that their soules came alone, or their bodies: also sure it is, they were not sente to the Apostles, but to Chryst only.

It was very necessarie, y ^t they which shuld be Christes witnesses, shuld very wel vnderstand, that both y ^e Law & the Prophets, do bear record vnto our Sauiour Chryst, y ^t he shuld die for the world, & come again in the latter day, to raise vp the dead bodies, to glorifie them, & to carrie thē with him, into eternal blisse. And for this cause, God wold haue these two excellent Prophets séene of the Apostles.

Lazarus soule did not only appeare, but he came againe both in bodie & soule, Lazarus came agayne on earth. John. [...]1. as Iohn witnesseth in his 11. chap. he is as it were a sure token, of our true resurrection, which shall be in the last day, as also others, which our Sauiour Christ, y ^e Apostles, & in auncient time, the Prophets haue raysed from the dead. You shal neuer read that either La­zarus, or any other haue told wher they were while they were deade, or what kynde of being there is in the other world, for these things are not to be learned and knowen of the dead, but out of the word of God.

Matth. 27. At the resurec­tion of Christe many roase a­gayne.The like may be said to that which is in the 27. chap. of S. Matthew, that when Christ suffered on the Crosse, the graues wer opened, & afterwards on the day of his resur­rection, many dead bodies did arise, & appeared to many at Hierusalem. The soules of the dead did not only appeare, neither did they warne the liuing, or cōmaund them to do [Page 147] this or that for y ^e deads sake, to wit, either to pray for thē, or to go on pilgrimage to saints &c. But y ^e dead with their souls & bodies togither, came into the earth: for héerby god would shew, that he by his death hath ouercom & destroy­ed death to the faithful, & that at the last day their soules & bodies shall be knit togither, and liue with God for euer. Now what th [...]se holy men were that rose again, & whe­ther they remained any time in this present life, or died a­gain, or went with Christ into heauen, loke y ^e iudgement of S. Augustine in his .99. Epist. to Euodius, Augustine. & his 3. booke De mirabilibus scrip. ca. 13.

To these we may ioyn that which Ruffinus writeth in his ecclesiastical historie .1. boke 5. chap. and which Socrates repeteth in his first boke & 12. chap. touching Spiridion by­shop of Cyprus. He had a daughter called Irene, Spiridion rai­sed his daugh­ter. Ruffinus. with whō a certaine friend of hirs left gorgeous apparel, she being more wary than néeded, hyd it in the ground, & within a while died. Not long after cōmeth this man y ^t owed y ^e ap­parel, & hearing say y ^e maidē was dead, goeth to hir father whom somtimes he accuseth, & somtimes intreateth. The old father supposing this mās losse to be his own calami­tie, cōmeth to his daughters graue, & ther calleth vpō god, beseching him y ^t he would shew him before the time, y ^e re­surrection which is promised. And his hope was in vaine, for y ^e virgin being reuiued, apeared to hir father, & shewed the place wher she had hid the aparel, & so departed again.

I will not deny this thing to be true. For y ^e like historie hath Augustine in his 137. epist. A certain yong man which had an euil name accused Boniface, Augustines priest, y ^t he inticed him to filthinesse. Now whē y ^e matter could neither be proued, nor disproued by sufficient resons: both of them were bid to goe to y ^e graue of one Felix a Martyr, that by a miracle the truth might be known. They had not bin sent, vnlesse before this time also some secrete matters had bin knowne by this meanes: it may be well answeared, that they were good, or rather euill Angels which did appeare.

CHAP. XI. VVhether the holy Apostles thought they savve a mans Soule, vvhen Chryst sodenly appeared vnto them af­ter his Resurrection.

WE reade in the 24. Chapter of S. Lukes Gospell, Luke. 24. that two Disciples which retur­ned from Emaus to Hierusalem, tolde the Apostles, that they had séene Chryst aliue againe, and whyles they yet spake, the Lord stoode in the myddest of them, and sayd vnto them, peace be vnto you: but they being amased and afrayd, thought they sawe a spirit. &c.

Out of this some go about to proue, that the Apostles beléeued that spirits or soules did walke and appeare vnto men, Christs Disci­ples supposed they saw a ghost. and that they themselues did thinke they sawe the spirite of Chryst (as certaine of the olde Wryters doe ex­pounde it) or else some other mannes spirit.

This Argument may be answered two wayes. First if they thought they sawe a Soule, they thought a mysse. But they were no lesse deceyued with the common sorte nowe, than when they thought Chryst would rayse vppe an outward and earthly kingdome, in which they shoulde be chiefe. Secondly, it may be, that they supposed they sawe an euil or good Angell, Many kynd of spirites. for there are more kyndes of spirites than one. There is a spirit that created al thyngs, to wit, God the Father, the Sonne, and the Holie Ghost. Agayne there be spirites that be created, as good and euill Angels, as also the soules of men, which eyther are in the body, or by death seuered from the body, and abyde either in euerlasting lyfe, or in eternal damnation. As touching the state of Soules in Purgatorie, where they are prepa­red to the Heauenly iourney, and of Limbus puerorum, there is nothing extant in holie Scripture.

[Page 149]It is manifest in scripture that God appeared vnto the holy patriarches, to the prophets, to kings and others, in diuers visions and formes, and that he shewed hym selfe vnto them and spake with them. Iacob sawe a ladder reache from the earth vp to Heauen, and God leaning on it. Isaias sawe the Lord sitting vppon an high throne. Da­niell sawe an olde mā, sitting and his sonne comming vn­to him and receyuing all power of him.

Tertulliā and other holy fathers do teache, that y ^e sonne of God, which at the appointed time shoulde take vppon him humaine fleshe, didde appeare vnto the Patriarches in an angelicall shape.

When Iohn Baptist did baptise our sauioure in Ior­dan, the Holy ghost was séene in the shape of a doue. The holy scriptures in many places do testifie, that good An­gells haue oftentimes appeared to Gods ministers.

That euill spirits are often séene, and that at this day they shewe themselues in diuers formes, to inchaunters and coniurers, and to other men also, as well godly as wicked, both histories and daily experience doth witnesse.

Truely we reade not, that soules haue appered on this fashion. By these we may easly gather, that the Apostles, when they thought they sawe a spirit, did not beléeue they sawe a soule. Could they not thinke I pray you, they sawe an euill spirit? Or rather that they sawe a good spirit, or a good angel? For it may be shewed by many examples, that euen the faithfull haue bin troubled, and feared at the ap­pearing of good Angels.

In the eyght and tenth chapter of Daniel, Daniel. 8.10. we read that the Prophet fel into a sicknesse at the sight of Angels. The virgin Mary hirselfe was afrayde when she sawe the An­gell Gabriel. So was Zachary the priest, & many others.

In the 12. of y ^e Acts, we reade, that Herode killed Iames the Apostle with the sword, Actes. 12. and whē he sawe that it plea­sed the Iewes, he caught Peter also, and when he hadde [Page 150] put him in pryson, hée deliuered him to .16. Souldioures to be kepte, entending after the feast of Passeouer to kyll him. But the Angell of the Lorde led S. Peter out of the prison by night through the Souldiours watch, and sette him in the right way to the house of Mary, the mother of Iohn, whose surname was Marke (where many were ga­thered togither and prayed.) And when he had knocked at y ^e entrie doore, a maid came forth to harken, named Rhode. But when she knew Peters voice, she opened not the en­trie doore for gladnesse, but ran in and tolde howe Peter stood before the entrie, but they said vnto hir thou art mad: yet she affirmed constantly that it was so. Then said they it is his Angel, but Peter continued knocking, and when they had opened and saw him, they were astonied. In like maner, now also when the Apostles saw Christ, peraduē ­ture they thought they sawe a good Angel. For there are Angels giuen of God vnto men to keepe them. Of this matter ther is somwhat red in the .18. of S. Matthew, & in the 19. Psal. & we wil note somwhat more of it hereafter. Matth. 18. Psalme. 19.

The Gentiles also beléeued (as maye be gathered by their writings) that euery mā had a good & an euil Angel, and that the good Angel did stir men vp to vertue, & defend them, but that the euil Angell did hurt men wheresoeuer he could, and did prouoke them to wickednesse.

If our Elders, when they haue séen or heard any thing of one that hath ben traueling or dead, did say it is his spi­rit, it may be, they ment not his soule, but his Angel: for if when as spirits were seen now in this place, and by and by in an other place, they did thinke them to be soules (as in these latter tymes all men haue beléeued:) in this they were deceiued, as they haue ben in many other things al­so, for soules are by & by receyued, eyther into euerlasting ioye, or into eternall damnation.

If the Preachers and Teachers had done their duties, and had in this and other pointes of Christian Doctrine, [Page 151] rightly instructed the people committed to their charge, or at the least, if they had not forbidden them to reade the holy Scriptures, they would haue thought a right both of this, & other things which at this day are in controuersie.

CHAP XII. Concerning the holie Fathers, Councels, Bishops and cō ­mon people, vvhich say that soules do visibly appere.

THe authoritie of the holy fathers is obiected against vs, The holy fa­thers say that soules appeare. Ambrose. Augustine. as that which S. Ambrose wry­teth of S. Agnes, & S. Augustine of S. Felix, of which we haue spoken before. And that whiche Abdias hath in the life of the Apo­stles, that Thomas appeared after his deth & preched. S. Gregorie in his Dialogues, Gregorie. doth write diuers and wonderous things, among others he rehearseth ma­ny examples of the beade whiche appeared, and desired helpe of certayne Saintes, yea and of the Apostles them­selues, which haue visited some vpon their death beddes, a little before they departed, and many other suche like matters, which they that lyst may reade themselues. It is sayde that Hierome appeared to S. Augustine.

I will not in this place accuse the holie Fathers of va­nitie, yet this we must note, they say not they haue belée­ued that they whiche appeared, were the soules of deade men, but they spake after the common manner. As tou­ching S. Gregories Dialogues, I can not hyde, Many things fabulous in Gregories di­aloges. this (which many haue noted before me (that many things are con­teined in them that ar nothing tru, but altogether like old wiues tales. Not bicause y ^e holy father hath written these things of malice, but for that he being too too credulous, hath put many things into his bookes, rather vpon other mens report, than that he himselfe knew them certaine­ly to be true.

[Page 152]At this day also there are many honest and godlie men which haue this faulte, that they are too quicke of beléefe, and altogither ruled by others. They iudge other men by themselues, they would be ashamed to reporte any thing that were false, and thinke suche men in like manner to be affectioned, which doe abuse their simplicitie and good­nesse. Often times these men, through their too muche lightnesse of beleefe, fall into great daungers.

Moreouer, in that age wherin Gregorie liued, men be­gan to attribute muche to those apparances and visions. And at that time the true and sincere Doctrine began greatly to decay. Truly the time in which a man happens to lyue, is much to be regarded: he himselfe confessed that hys time was the latter tymes. Therefore the Scrip­tures shoulde haue béene more diligently haue lent vnto, neither should any thing haue béen retained that was not agreable vnto them. Some going about to excuse him, for that he hath stuffed his Dialogues full of myracles and wonders, say he dyd it to mollifie by those examples, the peruerse and hard heartes of the Longobardes, to the end they might embrace the true Religion, which they had so gréeuously persecuted. But that it is in no wise profitable to make knowen the true fayth, by these helpes, which are nothyng else but vayne tales, euen Viues himselfe, in his first booke De tradendis disciplinis doth acknowledge.

Some vrge vs with the authoritie of counsels, whiche haue allowed certain apparances of soules, Counsells ap­proue the ap­pearing of Soules. and haue suf­fered some bookes, whiche are extant of such apparitions, to be read for the edifying of the simple, and some agayne together with their visions, they haue cleane reiected.

It is reported that the Counsell of Constance, hath al­lowed this vision:

A certaine Deane when he had giuen ouer his Dean­rie, went into the Wildernesse to doe penaunce: after his deathe he appeared to his Byshop, and tolde him that [Page 153] the same houre in which he departed this life, there dyed thirty thousande men, among whome only his soule and S. Bernarde were made partakers of eternall saluation, and three went into purgatorie, and all the rest into end­lesse damnation. &c. Counsailes may erre. Matth. 24. They say that Councels & the churche cannot erre, bycause they are guided by the holy Ghost. Also in the 24. of Matthew, the Lord doth saye in the late dayes there shalbe signes and wonders that the very elect if it were possible might be seduced, therefore they cōclude those things which councels do say of suche apparitions, are to be beleued. Christs words ar not so to be vnderstode that the chosen can neuer be broughte into errors (for the contrary may be shewed by many examples) but that they do not abide in erroure, albeit some do very hardly get out of the same agayne. Tell me, I pray you, who they were that came togither in auncient Councels? were they not holy fathers? It is manifest that in many points they were at variaunce among themselues, and that they haue shewed by their contrary writings: yea and many times they ar cōtrary to themselues, and therfore they haue not alwayes thought aright. Sometime they send vs to the word of God, as to the most certayne rule and leauell of faith. There are examples ynow, by whiche it may be shewed, that the olde Councelles haue erred in some of their determinations. The Councell of Ariminum hath allowed the Arrians doctrine. The second Ephesin coun­cell did subscribe to Eutiches. The Councell holden at Car [...]hage, which Cipriā gathered, pronoūced flatly against the scriptures &c. What shall we say was done in later times? It is well ynough knowen by histories who hathe resisted Councels, and ruled them, and what hath bene chiefly handled in them for certayne hundred yeares: And what for the most parte hathe by and by followed after them, euen cruel warres and bloudy slaughters. If nowe those auncient Councels coulde erre, who will maruayle [Page 154] that they which haue assembled since haue erred? But as touching the apparitions, that I may (all other things o­mitted) talke only of them, tell me I pray you who should certifie the Councles, whether this or that vision were true or false? Certaynly no Councels can bring to passe, that the lyes whiche haue bin scatred abroade, shall nowe begin to be true tales, although they of the Councel haue saide they are true.

Popes haue ap­proued the ap­pearing of soules.It is euen as foolishe to say, the Pope (who wil be coun­ted aboue all Councels) hath confirmed this or that mi­racle to be true, which they say was wrought in some one monastery or other. How can the bishop of Rome being so far off, knowe any thing better than they which dwell in the same places? If the bishop hauing no other assuraunce than out of their words or writings, which perhaps go a­bout to erecte newe pilgrimages, and newe deuises to get money, confirme once that this or that soule was séene, it must straight way without any gaynsaying be beleued. But if any other men who haue with diligence sought out the truth of the matter, do testifie the contrary: al that they say must not be regarded. Consider (I beséeche you) of this matter. Before, all haue doubted whether the thing were so or no, but assoone as the Pope doth giue his ver­dicte, or some Church man do in his dreame sée it to be so, it is a heynouse matter afterwards to doubt of it. O tyme! O manners!

As touching other common and laye men as they terme them, Many affirme they haue sene soules. which say they haue séene one after his death, and haue heard and knowne him, and haue spoken with him: I easyly graunt they haue séene and heard some thing, and haue thought verily they were soules, and that they dyd speake with them. But it foloweth not therfore, that they were soules indéede, much lesse that any dead man hath ap­pered in body and soul vnto them. For at Domes day only the soules shall returne to their bodies agayne. Soules are [Page 155] spirits, but spirits are inuisible, wherefore they cannot so be séene, vnlesse they take some outward shape vpō them. But it can neuer be proued by the testimony of holy scrip­ture, that as good & euil Angels, so soules take some shapes vpon them. Besides this, it is most true that oftentimes y ^e shapes and formes of them whose soules are not yet sun­dred from their bodies by death (as when one lieth vpō his death bed) are no lesse séene than theirs which are already dead. Therfore it is not necessary that we beleue y ^e ghosts which are séene, to be soules. By these things you vnder­stād what is to be thought of the tale of Platina, Nauclerus, & others, which write y ^t a certeine Bishop sawe Pope Be­nedict the eyght (lately dead) in a solitary place sitting vp­on a blacke horse, & being demaunded why he was so cari­ed about with the blacke horse, he warned the bishop that he shold distribute the money which was giuen to y ^e vse of the pore (but nowe wickedly kept to other purposes) vnto those pore folks to whome of right it belōged. Other tales of like stampe are ryfe euery where.

CHAP. XIII. VVhether soules do returne agayne out of Purgatorie and the place vvhich they call Limbus puerorum.

THat soules, whiche are gon either to Heauen or to Hell, returne not thence, nor appeare agayne before the latter daye, perchaunce some menne woulde easely graunte: but they imagine there is a thirde place, whych is Purgatorie) oute of the whiche soules doe retourne vppon earthe. For as yet the laste sentence hath not pas­sed on them, and therfore as yet they maye bée helped, and therefore also they doe craue helpe, and shewe themselues vnto men. But wée haue proued before at large, bothe out of the scriptures, and also out of the wri­tings [Page 156] of the auncient fathers, that the soules of the faithful are saued, and that the soules of the vnbeleeuers are dam­ned immediatly without delay, and therefore there is no Purgatorie. Agaynst this, they alledge sundry argumen­tes amongst the whiche thys, albeit it be very common, yet is it the chéefest, when they say, that no man is saued excepte he be purged from all his sinnes, and that sinne cleaueth vnto vs euen vnto the graue. If wée saye that puritie and cleannesse consisteth not in our woorkes, or in the paynes which we endure, but that God through faith in his sonne Iesus Christe (who is our only redemption, iustification, satisfaction, and raunsom for our sinnes) doth iustifie vs: they streyght aunsweare, that our faith is vn­perfecte, and that the moste godly men complayne when they departe hence, of the weakenesse of their fayth. And therefore that God dothe not take vp suche kynde of men straightwayes into heauen, nor yet bycause they are not vtterly voyde of fayth, thrust them presently downe into hell. And therfore, that there is a middle place betwene bothe, whiche is called Purgatorie, in which the soules are purified from the imperfection whiche remayned in them at the time of their death, and out of the which they are de­liuered by the merits of the liuing, and by large pardons. Is not this as muche as to attribute that vnto our owne paines and to external fyre, whiche ought only to be ascri­bed vnto the death of Christ? Doth not Christe teache vs y ^t if at any time we féele any weakenesse of faith, we shold crye out with the Apostles: Lorde increase our faith? Doth God disdaine to heare the prayers of his faithfull people in the extremitie of death? Christ sayth, he that is washed hath no néede saue to washe his féete, but he is cleane eue­ry whitte: Hée wyll saue vs, not for the woorthinesse of our faythe, but by his méere grace onely. He dooth bestow these things amongst vs, as if some ryche man did fréely giue meate and drinke vnto others, wherof some of them [Page 157] receyueth it in woodden, some in earthen, and some in sil­uer or golden vessels: or as if a Prince did distribute vn­to euery one a piece of golde, and some receyue it with a féeble hande, and some with a strong and lustie hande. He that hath the weake hande receyueth money as wel as he that hath the strong hande. Saincte Paule exhorteth the Thessalonians in his firste Epistle and fourthe Chapter, 1. Thessa. 4. that they mourne not for the dead as the Gentiles doo. If there had bene a fyer of Purgatorie, as they haue falsely imagined, hée coulde not haue bene angrie with them, al­though they had taken their frendes departure somewhat impaciently. &c. Other argumentes whiche are broughte for the confirmation of Purgatorie, are of late so confu­ted by many godly and learned men, that it is maruel our aduersaries will so often repete them.

But before I leaue this matter, I will here insert this historie folowing. A certaine Germain béeing accused by the Inquisitours of heresie (as they terme it) that amon­gest his companions he denyed Purgatorie, contrarie to the common consent of the Catholike Churche, made his answeare thus: If our parishe Priest (quod he) whome I credite very muche, preache vnto vs true doctrine in the Pulpet, eyther there is no Purgatorie at all, or else it is cleane emptie. For he oftentymes sayeth, that Turkes, Iewes, heretikes, and wicked men goe not into Purga­torie, but straight into Hell fyer, from whence they shall neuer bée delyuered: Then that by Pardons whyche are euery where solde for money, many soules are resto­red to their first perfection: And moreouer, that the Masse is of suche force, that there is not one soong in al the world by whiche one soule at the least is not deliuered out of the flames of Purgatorie. If these things (quod he) be true, (for I wil not go about to refell that whiche master Par­son hath sayde) I will stande in this my opinion. For you do all complayne, that the number of the Catholykes is [Page 158] very small, the greater parte of men béeing deuided into sundry se [...]tes, and the multitude of Epicures dayly increa­sing. Then are all mennes pursses many times drawne drie by pardoners, which for money sell their indulgences, that by them the soules of men may be deliuered out of the torments of purgatorie. Furthermore, there is no village but there are a great many Masses soong in it, before any one husbandeman dyeth. What followeth then, but that there is eyther no Purgatorie, or one vtterly voyde and emptie? When the Inquisitours (who knewe very well that their men commonly taught such doctrine) herd these things, they were amazed, and taking aduise togither, they all berated him for occupying his heade aboute questions nothing appertaining vnto him, which they commaunded him to leaue vnto diuines, and to folow his owne busines.

There was in our countrey an honest and sober man, who before the light of the Gospel began to appeare, vsed this dilemma: Dilemma, is a kinde of argu­ment or reaso­ning, which e­uery way con­uinceth him vnto whome it is spoken. The bishop of Rome either hath authoritie to bring soules out of the paynes of Purgatorie, or else he hath no authoritie: If he haue that power, and will not vse it, excepte hee receyue money, hée can not escape the faulte of crueltie and couetousenesse: But if hée haue no suche authoritie, surely it is great villanie to robbe so ma­nye widdowes and fatherlesse chyldren, and so arrogant­ly to boast hymselfe of aucthoritie whyche hée hathe not. And if there be no Purgatorie (as by the holy Scriptures it is playnly gathered there is not) surely then mennes soules can neyther returne from thence, nor offer them­selues to be séene of men.

Nowe as touching the fourthe place, namely Limbus puerorum, Limbus pue­rorum. (in the which innocent chyldren, as they call them, are sayde to bée) Papistes themselues scante dare affirme, that they return again and appeare vnto men, and craue their helpe: for they teache, that if they depart with­out baptisme, they shall neuer enioy the sight of God, and [Page 159] for that cause they may not be buried in the same church­yard with other christians. Merciful God! how many god­ly matrones hath this false deuise miserably vexed? I call it a false deuise, for that they bring nothing out of the holy Scriptures wherby to proue this poynt of doctrine. The Scriptures do not attribute so muche vnto externall bap­tisme, whiche is by water. Was the condition of infants better in the olde testament than in the new? You do not reade that the olde fathers, supposed that infantes whych dyed before the eyght day, and therefore were not circum­cised, should be separated from the sight of God for euer. Dauid the king and prophet said he shold folow his sonne, whome God had called out of this lyfe before he was cir­cumcised. But it was not Dauids meaning that he should go into a place where he should be depriued of the sight of God for euer. But it appertaineth not much vnto our pur­pose to dispute any further hereof. Thus haue I nowe answered the chéefest argumentes of our aduersaries, whereby they woulde proue the soules of good and euill men, to offer them selues to be séene sometimes of them that liue, after their departure by death from their bodies.

CHAP. XIIII. VVhat those things are vvhiche men see and heare: and fyrst that good Angels do somtimes appeare.

BUt thou wilte saye, I doe not yet clearely and plainly vnderstand what maner of things those are, (wherof (as it is sayd before) Historiogra­phers, holy fathers, and others make mention: as that holy Apostles, bishopps, martires, confessors, vir­gins, and many other which died long ago, appered vnto certeine men lying at the point of death, gaue them war­ning, aunsweared vnto certeine questions, commaunded them to do this or that thing: and that some thing is seene [Page 160] and heard at certeine times, whiche not only affirmeth it selfe to be this or that soule, but also sheweth howe it may be succored, and afterwardes retourning agayne, giueth great thanks vnto them of whome it hath receyued such a benefite: that the husband being dead, came in the nighte vnto his wife nowe a widdowe, and that seldome times a­ny notable thing hathe happened, whiche was not fore­shewed vnto some man by certain signes and tokens. You will say, I heare and vnderstād very wel that these things are not mens soules, which continually remayne in theyr appoynted places, I pray you then what are they? To con­clude in fewe words: If it be not a vayne persuasion pro­céeding through weakenesse of the senses through feare, or some suche like cause, or if it be not deceyte of men, or some naturall thing, wherof we haue spoken much in the firste parte, it is either a good or euill Angell, or some other forewarning sent by God, concerning the which we will speake more orderly and fully hereafter. Our sauioure witnesseth in the gospell, Angells ap­peare. Matth. 18. that children haue their good an­gells: and we reade in the 18. of Matthew, that the Lorde sayde: Take héede ye contemne not one of these litle ones: for I saye vnto you, that their Angels in Heauen do al­wayes behold the face of my father whiche is in Heauen. Which words are not so to be taken, as though they were neuer sent downe into the earth, but the Lorde here spea­keth after the manner of men. For as seruaunts stande before their maisters to fulfill their commaundement, e­uen so are the Angels prest and ready to serue God. E­say the 63. Esay. 63. The Angell of his face, that is, whiche standeth ready in his sight, preserued them. And further they which often stand in presence of their lorde, are acceptable vnto them and priuy to their secrets. Out of this place of Math. Saincte Herome in his Cōmentaries, and other fathers do conclude, that God doth assigne vnto euery soule assoone as he createth him his peculiar Angell, which taketh care [Page 161] of him. But whether that euery one of the elect haue hys proper Angell, or many Angels be appoynted vnto him, it is not expresly sette foorth, yet this is most sure and cer­tayne, that God hath giuen his Angels in charge to haue regard and care ouer vs. Daniel witnesseth in his tenth chapter, that Angels haue also charge of Kingdomes, Daniel. 10. by whom God kéepeth and protecteth them, and hindreth the wicked counsels of the deuill. It may be proued by many places of the Scripture, that all Christian men haue not only one Angell, but also many, whome God imployeth to their seruice. In the .34. Psalm it is sayde, the Angell of the Lorde pitcheth his tentes rounde about them whiche feare the Lorde, and helpeth them: Psal. 34. which ought not to be doubted but that it is also at this daye, albeit we sée them not. We reade that they appearing in sundrye shapes, haue admonished menne, haue comforted them, defended them, deliuered them from daunger, and also punished the wicked. Touching this matter, there are plentifull examples, whiche are not néedefull to be repeated in this place. Somtimes they haue eyther appeared in sléep, or in manner of visions, and sometimes they haue per­fourmed their office, by some internall operations: as when a mans mynde foresheweth him, that a thing shall so happen, and after it happeneth so in d [...]ede, which thyng I suppose is doone by God, through the ministerie of An­gels. Angels for the most part take vpon them the shapes of men, wherein they appeare. And so it may be, that saint Felix, and Sainte Agnes, and other whiche haue appeared vnto honest and godly men, were the Angels of God. An­gels haue appeared not only one at a time, Whole armies of Angels. Cōstantinople preserued by the appearing of angels. but also whole Armies & Hostes, of them, as vnto Iacob the Patriarch, and Heliseus the Prophete. It is read in the Ecclesiasti­call historie written by Socrates and Sozomenus, that Archadius the Emperor receyued Gaina, with all his Ar­mie of Souldiours into the Citie of Constantinople, to de­fende [Page 162] it, but this traitour went about to get the rule of the Citie into his owne handes, and therefore he sente a bande of men to fire the Emperours Pallace, whiche so­denly espied a great Host of Angels, of large stature, ar­med like vnto Souldiours, wherevppon they gaue ouer their enterpryse offiering. Then sent he others who re­ported the verie same: At the last he went himself, & saw it to be so, and so left his purpose: and thus God by a miracu­lous meanes, preserued the Citie and Churche of Con­stantinople from the craftie suttletie of the tyrant.

Whereas Saynte Augustine in hys booke De cura pro mortuis agenda, Augustine Chapter .10. writeth, that deade men, haue appeared vnto the lyuing in dreames, or any other meanes whatsoeuer, shewing them where their bodies lay vnburied, and requiring them to burie them. There hée supposeth, that these are the woorkes of Angels by the dispensation of Goddes prouidence, vsing vnto good pur­pose, bothe good and euill Angels, according to the vn­searchable depthe of his iudgementes. He saythe not that soules appeare in sléepe, but the similitude of soules. Hée addeth further, if the soules of the deade had any thing to do with matters of the lyuing, & that we myght talke with them as often as wée lyst in our sléepe, hys mother no nyght woulde leaue him, who to lyue with him followed him both by Sea and by land, suche loue bare she towards hir Sonne.

CHAP. XV. That sometimes, yea and for the most part, euill Angels do appeare.

COntrarywise euil Angels are hurtful and enimies vnto men, they follow them eue­rie where, to the ende they may withdraw them from true worshipping of God, and from faythe in hys onely Sonne Iesu Chryst, vnto sundrie other thyngs. These appeare in diuers shapes: for if the Deuill (as Paule doth witnesse) transfourmeth hymselfe into an Angel of light, Paule. no lesse may he take the shape of a Prophete, an Apostle, Euangeliste, Byshoppe, and Martyr, and appeare in their lykenesse: or so bewitche vs, that wée verily suppose we heare or sée them in verie déede. Hée taketh on hym to tell of things to come, whether hée hit them ryghte or wrong. Hée affirmeth that he is this or that soule, that he maye be delyuered by this or that meanes, that by these means he may purchase credite and authoritie, vnto those things whiche haue no grounde of Scripture.

By meanes of false myracles, he decréeth newe Holly­dayes, Pilgrimages, Chappels, and Aulters: by coniura­tions, blessings, and enchauntmentes, he attempteth to cure the Sicke, to make his dooings haue authoritie.

You shal reade maruellous straunge things in Arno­bius, Lactantius, and other holie Fathers, who wrote a­gaynst the Gentiles and their supersticion, after what sorte Deuils haue deluded the myserable Gentiles, and haue entrapped them in many errors. He ioyned and hid himselfe in their Idols, he spake thorough them from one place to an other, he made them to moue, and dyd such straunge miracles, that verie lame menne leauing their stilts wheron they leaned in the Temples of their Idols, [Page 164] returned home to their houses, without any helpe or stay of them, but especially in the Temple of Aesculapius (who was counted the Patron of Phisicke) many of these kynd of myracles are reported to haue happened. Wher­fore there is no cause, why the Papistes at thys daye, shoulde so insolently glorie of the lyke myracles, by the which they go about to proue their intercessiō of Saints, and such like trumperie.

CHAP. XVI. Of vvondrous Monsters, and suche like.

NOw as concerning other straunge things, wée must hereafter searche what nature they are of: as when one dieth that ther is somewhat séene, or some great noyse is so­denly hearde, but especially y ^e many signes and wonders happen before the deathe of greate Princes. It is wel knowen by histories, what sig­nes went before the deathe of Iulius Caesar, amongest the whiche, a greate noyse was hearde in the night time, in very many places farre and néere.

As concerning other Emperors, and Kings, and other great mennes deathes, we reade that some certaine fore­warnings were hearde or séene, wée must also consider what those straunge things are, which for the most parte happen before the innouations of kingdomes, before bat­tailes, seditions, and subuersions of Cities.

I say flatly, euen as I sayde before concerning spirits: if they be not vayne persuasions, or naturall thyngs, then are they forewarnings of God, whiche are sent, eyther by good Angels, or by some other meanes vnknowen vnto vs, that we might vnderstande that all these things hap­pen not by aduenture, without the wil & pleasure of God, [Page 165] but that life and deathe, peace and warre, the alteration of Religion, the exchaunge of Empires, and of other things, are in his power, that we might thereby learne to feare him, and to call vppon his name. In the meane season Sathan also fayneth and worketh many thyngs to terryfie men, and to plant superstition in their hartes. But that all thyngs are not doone by Sathan, héereby we maye vnderstande: It chaunceth that one is thrust thorowe and slayne by one wyth whome hée neuer was at variance, but hath euer vsed him as hys friende, some man is drowned, or falleth down from some highe place, or otherwise is miserably slayne, an euill spirite can haue no foreknowledge héereof (for there are no naturall sig­nes, or coniectures going before them, as there are in dis­eases) yet notwithstanding, some signes and rare casu­alties fall out before. Héereof doe I gather, that these things are wrought by God, who onely knoweth that they shal come to passe, and they are not onely admonish­mentes vnto them, whome they especially concerne, but also vnto them whiche heare them, and are present at the doing of them.

There was a certayne Magistrate within the liberties of Tigurine, not long before I wrote this, whom certaine of his friendes taried for to breake their fast with him be­fore he tooke his iourney, and thus waighting, they sup­posed they heard a knyfe falling from the vpper parte, or floore of the stewe, wherein they were, yet sawe they no­thing, and sodenly as they cōmuned togither of this stra­unge wonder, they thought they heard it agayne. In the meane while commeth the Magistrate, vnto whome they declare what had happened, and as they had skant ended their talke, the knyfe fell agayne the thirde time, in the hearing of the Magistrate, who before doubted very much of the matter. And therefore taking occasion héereby, hée began to exhorte them, that whereas within fewe dayes [Page 166] after a greate mariage shoulde be kepte in the same place, they should all endeuoure to maintayne peace, & obserue sobrietie, least perchaunce through quarelling & murther, it should be a bloudy mariage. After he taking his iourney & within a day or twayne dispatching his businesse, as he was returning towards his Castle, (his horsse falling in­to a ryuer, which was sodenly encreased with rayne) after hée had long striued with the water, at the last died myse­rably.

And that the Deuill dothe delude men wyth straunge happes, héereof I gather, that if any be taken with grée­uous sickenesse, so that not onely the Phisition, but also the sicke themselues dispaire of their owne healthe, in the nighte tym [...] there is heard a noyse as if one were ma­king a coffin or chest to lay one in, or were burying a dead body: that suppose I to be an illusion of the Deuil, for hée thinketh verily the diseased wil die, whom God by means of godly and earnest prayers, dothe restore agayne to his former health.

Where as Plinie writeth that rauens are of such sharp senses, Plinie. that they wil flye thrée or foure dayes before, vnto the place where carryon wil afterwardes be, it is altogy­ther vaine & fabulous. If this were graunted, it were no obsurditie to say, that y ^e deuil hath a knowledge of things to come, yea euen where there are no naturall causes. &c. Moreouer he may by Gods permission, if warres and mu­tinies be towardes, stirre the instrumentes of warre, and al other kynde of munition as it lyeth in the Armorie, he can make a noyse & reare a clamour & crie, as it were of a great Armie in the ayre, and play as it were on a Drum, and do other such things, whiche al Hystoriographers af­firme with one voyce, haue oftentimes chaunced.

CHAP. XVII. That it is no hard thing for the Deuill to appeare in di­uers shapes, and to bring to passe straunge things.

BUt it is no difficult matter for the deuil to appeare in diuers shapes, not only of those which are aliue, but also of deade m [...]nne, (whereof I spake also before, when I en­treated of Samuels appearing) yea, and (whiche is a lesse matter) in the fourme of beastes and birdes. &c. as to appeare in the likenesse of a blacke Dog, a horsse, an Owle, and also to bring incre­dible things to passe, it is a thing most manifest: for he may through long and great experience, vnderstande the effectes & force of naturall things, as of herbes, stones. &c. and by meanes héereof woorke maruellous matters. And then he is a suttle and quick spirit, which can redyly take things in hande, whiche in eache thing is of no small weight. By his quicknesse, & by his knowledge in natu­rall things, he may easily deceyue the eye sight, and other senses of man, and hide those things which are before our face, and conuey other things into their places. Whereof the holy Scriptures, and histories, & continual experience beareth record. Howe dyd the wicked spirit handle Iob? what dyd he not bring to passe in shorte space? What strange workes of an euil spirit did Bileam bring to passe? did he not purchase a famouse name by his Magical arts? what wonderful great miracles dyd Pharaos Sorcerers? Did not Simon Magus so be witch the Samaritanes wyth his vnlawfull Artes, that he would say he was the great vertue of God? Touching this coniurer, the olde Fathers write many things, as Iereneus in his first book and tenth chapter. Eusebius in his second booke & thirtéenth chapter. [Page 168] Egesipppus writeth in his third booke and second chapter of the destruction of Hierusalem, that this Symon came to Rome, and there set himselfe against Peter, boasting that he could flye vp into Heauen, and that hée came at the day appoynted vnto the Mounte Capitoline, where leaping from the rocke, he flew a good while not without the gret admiration of the people, who nowe began to credite his wordes, but sodenly he fell downe and brake his leg, and after being carried vnto Aritia, there died.

Iohannes Tritenhemius Abbot of Spanheimium, writeth in his Cronicles concerning the Monasterie of Hirsgraue of the order of S. Bennet, in the yeare of our Lorde .970. that Peter and Baianus, the two Sonnes of one Simon a Monke, ruled ouer the Bulgarians, wherof the one name­ly Baianus was throughly séen in the Arte of Necroman­cie, and thereby wrought many myracles. He chaunged himselfe into a Wolfe so often as he list, or into the like­nesse of an other beast, or in such sorte as he could not be discerned of any man, and many other straunge things he could do, and dyd, whereby he brought men into great admiration.

And after in the yeare .876. he writeth, that there was a certaine Iewe named Sedechias, sometimes philosopher and physition vnto Lewes the Emperour, who being very cunning in sorcerie, did straunge miracles and wonderfull sleyghts before the Princes, and before all other men. For he brought it to passe by his cunning, that he séemed to de­uoure an armed man with his horsse, and all his harnesse, and also a carte loaden with hay, together with the horsse and carter. He cut off mens heads, their handes and féete, which he set in a basyn before al the lookers on to behold, with the bloud running about the basen: which by and by he would put againe vpon the places whence they séemed to haue ben cut off, without any hurte to the parties. Hée was séene and hearde of all men to exercise huntyng and [Page 169] running, and suche lyke things in the aire and cloudes, as men are accustomed to exercise vpon the earth. He practi­sed so many and diuers deceytes, that all men maruelled and were astonished out of measure.

In the yeare of our Lord .1323. when Frederike Duke of Austrich who was chosen Emperor against Lewes, as the same author witnesseth, was vanquished in a great battail betwéene Ottinga and Mo [...]nd [...]rfus, and deliuered into the handes of Lewes, who sent him away into a strong castell to be safely kept: It chaunced shortly after, that a coniu­rer going vnto his brother Lupoldus in Austriche, pro­mised, that by the helpe of a spirite, he would within the compasse of an houre, deliuer Frederike safe and sounde out of captiuitie, if he would promise him and giue him a worthy reward for his paines. The Duke aunsweared him: if thou wilt (quoth he) do as thou makest promise, I wil worthily reward thée. So y ^e Magitian with the Duke entring his circle of coniuration in an houre moste conue­nient, calleth the Spirit whiche was accustomed to obey his commaundement. Whome, when he appeared in the likenesse of a man, he commaunded by the vertue of hys coniurations, that he should spedyly bring vnto him into Austriche Duke Frederike deliuered safely out of prison. Unto whome the spirit aunswearing, said, If the captiue Duke will come with me, I will willingly obey thy com­maundement. This sayde, the spirite flyeth awaye into Bauarie, and taking vppon him the forme of a Pilgrime, he entreth into the prison where the Duke was kepte pri­soner: whome as soone as he sawe, the Spirite whyche was sente as messanger vnto him, sayde: If thou wilt be deliuered out of captiuitie, mount thee vp vpon this horse, and I will bring thée safe and sounde without any hu [...]te into Austriche vnto Duke Lupoldus thy brother. Unto whome the Duke sayde: Who art thou? The Spirite aunswered: Aske not who I am, bicause it appertayneth [Page 170] nothing to the purpose, but get thée vp on the horse which [...] I offer thée, and I will bring thée safe and sound, and frée­ly deliuered into Austrich. Which when the Duke heard, he was taken with a certaine horror, and feare, being o­therwise a hardy knight: and when he had blessed him selfe with the signe of the holy crosse, the Spirit sodainly vani­shed away with the blacke horse, whiche he had proffered him, and retourned emptie agayne vnto him that sent him: of whome béeing rebuked bicause he had not brought the prisoner, he declared al y ^e matter vnto him in order. Duke Fredericke at the last being deliuered out of prison, confes­sed that it had so happened vnto him in his captiuitie the very same day they named. This historie is also to be sene in the Chronicles of the Heluetians.

There are also coniurers founde euen at this day, who bragge of themselues that they can so by inchauntments saddle an horse, that in a fewe houres they will dispatch a very long iourney. God at the last wil chasten these men with deserued punishment. What straunge things are re­ported of one Faustus a German, which he did in these our dayes by inchauntments?

I will speake nothing at this time, of those olde sorce­rers, Apollonius and others, of whom the histories report straunge and incredible things. Hagges, witches and in­chaunters are sayde to hurte men and cattell, if they do but touche them or stroake thē, they do horrible things wherof there are whole bookes extant. Iugglers and tumblers, by nimblenesse do many things, they will bid one eate meat [...], which when they spit out agayne, they cast forth ordure and such like. Magitians, iugglers, inchanters, and Necro­manciers, are no other than seruants of the Diuel: do you not thinke their mayster reserueth some cunning vnto him selfe?

Howbeit this is not to bée dissembled, y ^t the Diuel doth glory of many things whiche in déede he cannot performe: [Page 171] as that he saith, that he raiseth y ^e dead out of their graues. &c. He may in very déede by Gods sufferaunce, shewe the shapes of them vnto men, but he hath no suche power ouer the dead bodies.

CHAP. XVIII. Diuels doe sometimes bid men doe those things vvhich are good, and auoide things that are euill: sometimes they tell truth, and for vvhat cause.

IF those spirits whiche séeke helpe at mens hands be not soules, but Diuels, many will say, why then do they persuade men vnto good things, exhorte them vnto vertue, and call them from vice. For they saye, Iudge vprightely, take héede of thefte and extortion, restore goodes vniustely gotten vnto their ow­ners, beware of periurie, surfets, and drunkennesse, en­uie and hatred, lying and deceite, pray earnestly, come to Churche often &c.

The Dyuell is not pleased when wée doo good, and a­uoide euill: nothing woulde gréeue him more, than that we should liue according to the prescripte woorde of God. Therefore they are not Diuels which bid vs do good, and eschue euill.

Moreouer, those Spirites speake truthe, but the Dy­uell is a lyer, and is called by Christe, the father of lyes. Therefore we may not say that they are diuellishe Spirits.

Unto this argument I aunswere thus: he dothe thys for his owne aduantage. If he should shewe him selfe so, as he is by nature, he should little proffite. That whiche he dothe, he doth it to this ende, that he may purchase cre­dite vnto his words, and that he might the better thrust o­ther things vpon men, and bring and driue them into sun­dry [Page 172] erroures, whereby they forsaking the worde of God might giue eare vnto Spirits. Did not the seruaunts of vncleane [...]pirits, I meane false Prophets, come in times past vnder shéepes skinnes, and fayned themselues [...]o ten­der the peoples commoditie, whereas in very déede in the meane space they sought after another thing, that is, that when they had obteined great authoritie, they might pill and poule other men, and fill their owne bags with golde and siluer? Do not all heretickes yet at this day say, they are sent frō God, and that we must eschewe wickednesse, and seeke after vertue. Diddest thou neuer heare y ^• théeues trauelling by the way with those on whose company they light, haue talked of liuing honestly, and of the punishmēt of wicked men, and the reward of good men, to the ende that after they might take the aduantage of thē vnwares? Whereas the Diuell hathe fayned him selfe to be other­wise than he is, it hath brought forth innumerable errors, superstitions, and false worshippings in the Churche of God. For Bishops in proces of time neglected the worde of God, they would accepte the Diuell and receiue him as an Angell of light, when he came not in a blacke and hor­rible, but a plesaunt and acceptable forme. He speaketh some good things, that he may intermedle euil things ther­with, he speaketh truth, that he may scatter abroade lyes, and roote them in mens hearts. So Sinon in Vergill min­gled falsehode with truth, that he might the better entrap the Troians.

Sathan dothe imitate craftie gamsters, who suffer a plaine and simple yong man to winne a while of them, that afterwards being gréedy to play, they may lurche him of all his golde and siluer. He followeth them which once or twise iustly repay vnto their creditoures suche money as they haue borowed, kéeping their promise duely, that af­terwards they may obteine a great summe of them, and then deceyue them.

[Page 173]The diuell sometimes vttereth y ^e truth, that his words may haue the more credite, and that he may the more easely beguile them. He that woulde vtter euill wares, doth not only sette them foorth in wordes, but doth also so trim and decke them, that they seeme excellent good, wher­by they are the more salable: this arte also the diuell kno­weth, for he painteth out his stuffe that he may obt [...]de it vnto other men in the stead of good ware. Ambrose. S. Ambrose wri­teth in his Cōmentaries vpon the first epistle to the Thes­salonians, and fift chap. expounding these words: Qu [...]n [...]he not the Spirit. Despise not prophecying. Examin all things, and kepe that which is good. Euill spirits are wont to speake good things craftely, as it were by imitation, and amongst those they priuily insinuate wicked things, that by means of those things which are good, euill things may be admit­ted, and bycause they are supposed the words of one spirit, they may not be discerned a sunder, but by that whych is lawfull, an vnlawfull thing may be commended by au­thoritie of the name, and not by reason of vertue &c.

Herevnto apperteine those words whiche we reade in S. Chrisostomes second sermon De Lazara. Why the diuel doth some­times tell truth There he she­weth that many simple men haue bin in this erroure, that they haue thought the soules of those which were slayne by some violent death did become Diuels. He sayth fur­ther that the Diuell hathe persuaded many witches, and such as serue him being in this erroure, that they shoulde kill the tēder bodies of many yong men, hoping they shold become Diuels, and do them seruice. And by and by he addeth: But these things are not true, no, I say, they are not. What is it then that Diuels say? I am the soule of suche a Monke? Uerely I beleue it not, euen for thys, that Diuells do aduoutche it: for they deceyue their auditours. Wherefore Paule also commaundeth them to silence al­beit they speake truth, lest taking occasion by truth, they mingle lyes therwith, and so purchase them selues cre­dite. [Page 174] For when they had sayd: These men are the seruants of the most high God, shewing vnto you the way of salua­tion: Acts. 16. The Apostle not content herewith, cōmaunded the prophecying spirite vnto silence, and to come foorth of the mayd. And yet what harme speake they? These men are the seruantes of the moste high God. But bycause the most parte of simple men haue not vnderstanding alwayes to iudge of those things whiche are vttered by Diuels, he at once excludeth them from all credite. Ma [...]ke. 1. Luke. 4. Thou art (saith he) of the number of infamous spirites, it belongeth not to thee to speake fréely, hold thy peace, kepe silence, it is not thy of­fice to preache. This is the authoritie of the Apostles: why takest thou vppon thée that which appertayneth not vnto thee, hold thy peace, be thou infamous. So also did Christe sharply rebuke the diuels saying vnto him: we knowe thée who thou art, therein prescribing vnto vs a lawe, that we shoulde in no wise trust the diuell, albeit he tell the truth.

Sith we know these things, let vs in no wise beléeue the diuell, nay rather if he say any thyng that is truth, let vs fl [...]e from him and shunne him. For it is not lawful ex­actly to learne sounde and holsome doctrine of diuels, but out of the holy Scriptures.

That you may therfore know that it can in no wise be, that a soule once departed out of the body can come vnder the tyrannie of the diuell, heare what sainct Paule sayth: For he that is dead is iustified from sinne, that is, he sin­neth no more. For if the diuel can do no hurt vnto the soule whyle it is in the body, it is euidente, hée can not hurt it when it is departed out of the body. &c. By all these things it is playne, what manner of things those are which are heard & séene.

CHAP. 1. God by the appearing of Spirits doth exercise the faith­full, and punishe the vnbeleeuers.

IT followeth nowe hereafter to be intreated of, why God suffreth spi­rites, ghostes, and horri­ble sightes to appeare. &c. & also why he dothe per­mitte other straunge and miraculous thynges to happen: And further­more howe men oughte to behaue them selues when they sée any suche thyngs.

GOD doth suffer Spirites to appeare vnto his electe vnto a good ende, but vnto the reprobate they appeare as a punishemente. Causes why God suffereth spirits to apere. And as all other things tourne to the beste vntoo the Faythefull, euen so doo these also: for yf they bée good Spirites, whiche appeare vnto menne, warnyng, and defendyng them, thereby do they gather the care, prouidence, and Fatherly affection of GOD towardes them. But in case they bée euyll Spyrites, [Page 176] (as for the most part they are) the faithfull are moued by occasion of them vnto true repentaunce. They looke dili­gently vnto themselues so long as they liue, least the eni­mie of mankynde, who is ready at all assayes, and lyeth always in waight, should bring them into mischiefe, and take further vauntage to vexe and hurte them. God also by these meanes dothe exercise and trie their faith and pa­cience, to the end they continue in his woord, & receyue no­thing contrary to y ^e same, haue it neuer so fayre a shewe, nor do any manner of thing agaynst his worde, although those spirites doe not streightwayes cease to vexe them. God dothe also suffer them to be exercised with haunting of spirites, for this cause, that they shold be the more hum­ble and lowely. For in the second Epistle to the Corinth. and .xij. chap. Paul sayth: And least I shold be exalted out of measure, through the excellencie of reuelatiōs, ther was giuen vnto mée vnquietnesse through the fleshe, euen the messanger of Sathan to buffet me, bicause I shold not be exalted out of measure. For this thing besought I y ^e Lord thrice, that it mighte depart from me. And he sayd vnto me: My grace is sufficiēt for thée, for my strength is made perfect through weakenesse. Except God did shut vp the waye before vs with certaine stops and [...]ets, we shold not know our selues, we shoulde not vnderstande wherof we stand in néed, we shold not so earnestly pray vnto God, to deliuer vs from euill, to strengthen our fayth, and to giue vs pacience, and other necessarie things. Neither should we be touched with compassion of other mennes miserie which are vexed with spirits: but we woulde rather say, that they can not tell what they speake, and that they ima­gine many vayne feares. Moreouer, if other vnderstande that godly men are for their exercise vexed by spirits, they become more pacient when soeuer they are sicke, or other­wise troubled, acknowledging theyr owne harmes to be but small in comparison of other mens. For nothing is [Page 177] more greuouse, than when a manne is tormented by the Diuel.

Nowe as touching infidells, they are constrayned, Seing of spi­rits to the wicked is a pu­nishment. will they or nill they, to confesse, that there are diuels, for there are many which would neuer be persuaded, there are good or euill Angels or spirits, except sometimes they had expe­rience therof in déede. God suffreth these things to chasten them. For so muche as they will giue no place vnto truth, but are wilfully deceyued, it is good reason they be taught by diuelishe illusions what they must do, or leaue vndone, and that they be illuded by euill spirits, after some other meanes.

Thus we reade in the .13. chapter of Deuteronomie: Deut. 13. if there arise among you a prophet or a dreamer of dreames, and giue thée a signe and wonder, and that signe or wonder that he hath saide come to passe, and then say, let vs go af­ter straunge Gods, which thou hast not knowne, and lette vs serue them: hearkē not thou vnto the words of that pro­phet or dreamer of dreames. For the Lorde thy God pro­ueth you, to wit whether ye loue the Lord your God with all your soule. Ye shall walke after the Lorde your God and feare him, kepe his commandements, and hearken vn­to his voice, serue him and cleaue vnto him. And he addeth further, that the same Prophete or dreamer shall dye the death.

By these words we do not only sée that God doth suffer suche leude fellowes to worke maruellous things, but also to what ende and purpose he permitteth it, that is, to trye his faithfull, how constant they be, and how faithful­ly they would beleue in him, if at any time spirits do come and foretell things to happen hereafter. Our sauioure Christ saith in the thirde chapter of Saincte Iohn: Iohn. 3. This is the condemnation, that light is come into the world, and men loued darknesse more than light, bicause their déedes were euill: for euery one that doth euill, hateth the light, [Page 178] neyther commeth he to the light, least his déedes shoulde be reproued. &c. By the which woordes our Sauiour she­weth the cause why the worlde is condemned, whiche is, bycause they receyue not the lyght of the woorde of God, or Christe himselfe, who is the light of the worlde, sette foorth vnto vs in his woorde: but rather shut their eyes a­gaynst the cleare light, preferring darkenesse, that is, er­rours, superstition, and wickednesse, before the woord of God. If God then condemne and reiecte the vnthankfull worlde, Iohn. 5. what maruell is it, if he vexe them with spirites and vayne apparitions? Chryst sayth in the fyfth of Iohn, I come in my Fathers name, and you receyue me not: yf an other come in his owne name, you receyue him. Christe laboured for their health and saluation: this they woulde not acknowledge, but refused him: therfore was it the iust iudgement of God, that they shold receyue others, that hunted after their owne cōmoditie and profite: suche as were Theudas, Iudas of Galilee, and many other false doctours, and seditious seducers. Wherefore if any refuse to giue eare to Christe and his ministers, it is by the iust iudgemente of God, that they hearken vnto Spirites, and suche like things. Saincte Paule in the seconde to the Thessalonians and seconde chapter writeth of Antichrist, 2. Thessa. 2. that he shoulde exercise greate tyrannie in the Churche of God, and sheweth agaynst whome, and for what cause God will suffer him so to do, saying: Among them that perishe: bicause they recyued not the loue of the truth that they might be saued. And therefore God shall sende them strong delusions, that they shoulde beléeue lyes, that all they myght be damned, whiche beléeue not the truth, but had pleasure in vnrighteousnesse. And in the fourth chap­ter of his seconde Epistle to Timothe, 2. Timoth. 4. he earnestly besée­cheth his scholer to be diligent in preaching dayly. He gi­ueth this reason: for the tyme will come, when they shall not suffer holsome doctrine: but after their owne lustes [Page 179] shall they (whose eares itche,) get them an heape of tea­chers, and shall withdraw their eares from the truth, and shalbe turned vnto fables. Now we sée the cause why god dothe suffer seducers, false teachers, and wicked spirites, to deceyue men in the place of true doctours: which is for that eyther they vtterly despise his woorde or little esteme it, and can not abide godly and constant preachers.

Touching which matter, Examples of the wicked punished by de­lusiōs of spirits Pharao. Exodus. Samuel. wée will alleage a fewe ex­amples. Pharao contemned God and his seruants, Moy­ses and Aaron, wherfore God blynded his eyes, that he gaue himself to be ruled by his Magi or wyse men, and at the last perished miserably in the red Sea.

Saule woulde not giue eare vnto Samuell, who bare a ryght hart and good affection towardes his king: he lo­ued him not (as by reason he shoulde haue done) but ha [...]ed him, and all other that loued him right wel, for he contem­ned the woord of God. Wherfore it came to passe, that be­ing in extreme daunger, he sought help of a witch to reare Samuel frō the dead, y ^t he might now vse his aduise, whō he despised béeing aliue, & disdayned to heare him. This woman reareth one, who is no otherwise called Samuel, than when false gods are called gods, when in very déede they are not gods, but wood and stones, or rather (as Paul sayth) .1. Corin. 10. very diuels. 1. Cor. 10. This counterfait Samuel giueth him neither comforte nor counsell, but driueth him to vtter desperation. The same hapned vnto Saul whiche chaunceth vnto those stubborne children, whiche despise their parēts, contemne their counsel, & wold gladly wishe their death, & at the last grow vnto y ^• point, that they wold willingly take in hād a great iourney on cōdition it might be graunted them to heare them giue their last counsell.

An other example herof. Achab king of Israel, Achab. & Iezabel his wife had many godly prophets, amōgst whō Elias was a man indued with the gif [...]e of shewing & working mira­cles. But they did not only contēne those prophets, but also [Page 180] cruelly murdered so many of them as they could catche. Yet amongst the rest, they especially laboured to intrap Elias, who was exceading zelouse. The Baalamites were in greate fauoure with the king: but especially with the Quéene, as hir chief dearlings. And when the time appro­ched, that Achab shoulde suffer due and worthye punishe­ment for his Idolatrie and wickednesse, wherein he had long time liued, [...]. Reg. 22. he entred councell with his kinsman Io­saphat, that they ioyning their powers togither might re­couer agayne the citie of Ramoth Gilead, whiche the Assi­rians had taken from hym. Iosaphat allowed well this deuise, notwythstanding hée woulde in any wyse aske counsayle herein of GOD. Achab therefore gathereth togither a councell of .400. priests of Baall, who all with one voice, exhorted him to goe on with his enterprise, assu­ring him of most certeyne victorie. One of them named Sedechias, was so vainly bold, that putting hornes of yron on his head, he sayde: with these hornes shalt thou pushe the Assirians. But Iosaphat suspecting the matter, asked if there were any one Prophet of God to be found, of whom they might séeke councell. Achab answeared: There is (quoth he) yet a certeine man by whom we might enquire of the Lorde, but I hate him, for he doth not prophecie good vnto me, but euill, his name is Micheas. Iosaphat thought good in any wise to heare him. Wherfore the king present­ly sent for him by one of his chamberlaines. And thus the messanger spake vnto him. All the Prophets with one voice, prophecie good lucke vnto the king, I pray thée ther­fore, that thou speake nothing to the contrary. When he was nowe brought before the two kings sitting in their thrones, clad with sumptuous apparell, and before the o­ther Prophets, which stoode in their presence, king Achab asked him, whether they should make warres against Ra­moth Gilead, or no? Unto whom he scoffingly answered: go (saith he) thou shalt haue prosperous successe. The king [Page 181] who by the manner of his vtterance, vnderstoode he spake not in earnest, instantly required hym to tell hym the truth. Whervppon he sayde: that he had séene all Israell dispersed in the mountaines, as shepe without a shepherd, and that the Lorde had sayde: These men haue no Lord, let euery one returne home to his owne house in safetie. Then sayde Achab, did I not tell thée, that this fellowe doth prophecie me no good? The Prophete went on, say­ing: heare the word of God: I sawe the Lord sitting in his seate of maiestie, and all the host of Heauen stand about him on his righte hande, and on his lefte hande. And the Lorde sayde, who shall entice Achab that he may go and fall at Ramoth Gilead. And one sayde on this manner, and an other sayde on that manner. Then there came foorth a spirit, and stoode before the Lorde and sayde, I will entice him. And the Lorde sayde vnto him, wherewith? And he sayde, I will go out and be a false Spirit in the mouth of all his Prophets. Then he sayde, thou shalt en­tise him, and shalt also preuaile: go foorth and do so. Nowe therefore behold, the Lorde hath put a lying Spirit in the mouth of all these thy Prophets, and the Lorde hathe ap­pointed euill agaynst thée. Then Sedechias came nere and smote Micheas on the chéeke, and sayde: when went the spirit of the Lorde from me, to speake vnto thée? And Mi­cheas prophecied what should happen also vnto him. So the king commaunded him to be cast into prison, and to be fed with bread and water vntil he returned frō y ^e warres. Then sayde Micheas, if thou returne in peace, the Lorde hathe not spoken by me: and therewith he willed all the people to hearken what he spake. Notwithstanding the kings went forewarde with their enterprise, and pre­pared themselues, and led foorth their armes against their enimies. Achab was slayne in the battaile: Iosaphat be­cause he ioyned him selfe with the wicked was in very great daunger &c.

[Page 182]I haue handled thys historie somewhat at large, that we might vnderstand, howe God by his iust iudgement sendeth spirits vnto those which despise his word, where­by they may be beguiled and deceyued.

The very same happened vnto the Christians after the Apostles tyme. For when the word of God began to be lesse estemed than it shoulde haue bin, and men prefer­red their owne affections before the hearing thereof: and when as they would incurre no manner of daunger, for the defence of their faith, and of the truth, but accounted of all religions alike, God so punished them that nowe they began to giue eare vnto false teachers, whiche fra­med them selues vnto theyr veine affections, they lear­ned of images, whom they called lay mennes bookes, they kissed these mens boanes, and shrined them in golde (if happely they were their boanes) whose doctrine before they disdained to receyue: they gaue credite vnto false ap­paritions and diuelishe visions: and so suffered they wor­thy punishment for their greate ingratitude. Euen as yong men, which will not be ruled by their maisters, are after compelled to obey other men with great shame: so also happened it vnto those men: for they fell dayly more and more from the word of God, in so muche that when they had once lost the truthe, some ranne one waye, and some an other to fynde a meanes for the remission of their sins: and one man beleued this spirite, an other that, which no man can deny.

The like chaunced vnto the Gentiles in times past, as it appereth by the first chap. to the Romans, & also by their own writings. Roma. 1. They worshipped many gods, many mira­cles were shewed amongst them: they had many visiōs of gods, and many oracles: which when y ^e Apostles began to preach, Athanasius. al cessed. S. Athanasius in his booke De humanitate verbi. Fol. 55. & 64. writeth, that in auncient time ther were oracles at Delphos in Beeotta, Lycia, & other places whiche [Page 183] he nameth: but nowe since Chryste is preached euery where vnto all men, this madnesse hath ceassed &c. In the like manner writeth Lactantius and others. But in these our daies, since we haue refused mens traditions and willingly imbraced the doctrine of the Gospell, all appea­rings of Soules and Spirites haue quite vanished away.

Who (I pray you) heareth now of any soule or Spirit, which doth wander, and as they call it, craue mens deuo­tions? Those rumblings of Spirits in the night are now muche more seldome heard than they haue bin in times past.

CHAP. II. VVhat the cause is that in these our dayes so fevve spirits are seen or heard.

THe clere light of Gods worde driueth away al such spirits, which vse to worke their feates in the darke. The cleare light approching, the shaddowe and darknes vanisheth. The prince of darknesse shunneth light, and hath nothing to do where men worship God the father, only through Iesu Christ, beleuing only on him, and committing them selues wholy vnto his protection. If men esteme the word of God, and haue it in price, he will in no wise suffer them to be so ouerséene and deceyued, as they are whiche do all things without the warrant of his word.

Here I cannot ouerpasse with silence a certeine mer­ry iest: when once there chanced to bée talke in a cer­tayne place of visions and Spirits, a certayne professor of the Gospell sayd vnto a Papist in this maner: You ought (quoth he) euen by thys to gather, that our religion is true and youres false, for that since the Gospell was prea­ched vnto vs, very fewe spirits haue ben sene of any man. [Page 184] To whome the other made aunswere by waye of reaso­ning called violentum: Nay (sayth hée) hereby ye may ga­ther, that your religion is naught, and oures good: for the diuell assaulteth those, whome he feareth will shortly re­uolte from him.

A storie of S. Benedict, seing many diuels in a monastery and fewe in the market.It is not much vnlike which Aeneas Siluius (who was afterwardes made Pope, called Pius. 2.) reciteth in his Hi­storie of the Councell of Basill, out of the lyfe of holy Be­nedict, father of the Monkes called after his name. Hée sometymes visityng a certayne Monasterie of holy men, espyed an infinite route of diuels, who as it were fighting with the holy fathers, labored to disturbe the good workes which they went about. And he foorthwith going to a faire full of marchandise and buying and selling, saw there but one diuell, and he also idle and sad, sitting vppon a watch­toure, wherat saint Benedict maruelling, that he saw the place whiche was holy and dedicate to prayer, full of dy­uels, and that he founde the prophane place which was oc­cupied with periurie and other offences, garded but with one Diuell: hée coniures the same Diuell to declare and shewe vnto him the true cause therof: who streight answe­red him, that it was néedefull the holy place shoulde be as­saulted by many diuels, but those whiche sinned of their voluntarie accorde, had no néede to bée deceyued by the Diuell.

But I aske thée thys question O thou Papist, myghte not the Gentils in ancient tyme haue obiected the same to the Christians, when they demaunded of them why their Oracles ceassed? and why there were so fewe Uisions? If those Spirites or bugges be Diuels, why doe you then saye and beléeue that they are the soules of dead menne, whiche desyre helpe of you? I wyll shewe you the ve­rye true cause why those visyons are nowe so seldome ty­mes séene: forsoothe bycause the Dyuell perceyueth, that wée vnderstande hys subtleties and craft, therefore hée [Page 185] hunteth after other men, and seeketh to deceyue them. As for example, when thou wilt cramp some man by the toes in the night time (as sometimes pleasant fellowes vse to do, to recreate themselues when they trauel) and so draw him out of his bed, if thou perceyue he be acquainted with thy sleyght, by and by thou leauest him, and goest vnto an other which is fast asleep, and cannot perceiue the deceyt.

There be other causes also why these things happen nowe more seldome. If any man deceiue thée once, twice, or thrice, afterwardes thou openest thy eyes, and espiest what he doth and what he goeth about: so when we haue béene often beguiled with false apparations, we will not easily be persuaded, if any man tel vs that a soule, or spirit hath appeared (as the prouerb saith.) Moreouer whereas nowe adayes fewe stand in feare of spirites, A burnt childe dreads fire. many might be easily found, who would séeke them, feele them, yea and also handle them. This is wel known, & therfore no man will gladly put on a visour, or otherwise counterfeit him­selfe to be a ghost. A man may soone persuade a childe that ther is is a black man, a tall woman, which wil put chyl­dren that crie in their budget. &c. but after they are come to maturitie of yeares, they will no more be feared with visours and such like persuasions: they will laugh at thy follie, if afterwards thou go about to make them so afraid. Euen so when we were children in the Scriptures, that is, when we vnderstood them not, we might be easily se­duced to beleeue many things: But nowe that we reade them in all manner of tongs, and do dayly profit in them, we do not suffer our selues to be so mocked, neither do we beléeue euery vaine apparition. How many sightes of spi­rites did the knauerie of the Monkes of Berna driue a­way, after it was once detected? Things are set vp in the fieldes to feare awaye the birdes, whiche at the last also they perceyue to be but trifles, and are not dryuen away any longer with suche toyes. What maruel is it then, if [Page 186] after so great a shipwracke of godlynesse and truth, men albeit they are simple, do at the last open their eyes.

CHAP. III. VVhy God doth suffer straunge noyses, or extraordinarie rumblings to be heard before some notable alterati­ons or othervvise.

IN that there happeneth certayne straunge things before the death of men, and also be­fore notable alterations, and destructions of countries, as maruellous crackes, & ter­rible roaring, surely it turneth to good vnto the iust, & to further damnation to the wic­ked. For by these means God sheweth that nothing com­meth to passe by chaūce, or by aduenture, but that the life and deth, the prosperous or vnfortunate estate of al men, is in the power and hand of God. It is nothing so as the Epicures affirme, that God hath no regard whether any man lyue, or be borne, or do well or euill, or otherwise, or whether common welthes do florish, or be made wast. Chryst himselfe techeth vs, that not so much as a sparrow falleth vnto the ground without the wil of God. Salomon & Daniel say, that the hearts of kings are in Gods hands, and that he appoynteth or deposeth kings at his pleasure. Wherfore if we happely do heare any noises or such like, they ought rather to put vs in good comfort, than to make vs afrayd. And againe, God héereby admonisheth vs, that we be not idle and secure, for he hath in al ages stirred vp his seruants not only with words, but also with rare and strange apparitions. The very Gentiles accounted these myraculous things, as the admonitions and warnings of their gods, as it may be séen euery wher, in ther histories. And albeit it be very likely, that most of these things hap­pen by the deuils procuremēt, yet neuerthelesse, we héer­in perceiue Almightie God his fatherly care, loue, & pre­seruation of vs against y ^e deuises of the deuil. For albeit y ^e [Page 187] deuil take no rest, but is alwayes in redynesse to destroy vs, yet can he not hurt vs, so long as God kepeth watch & defendeth vs. The wicked who despise the preaching of Gods worde, are sore terrified with these things, in so much that they not knowing whether to turne thēselues, are constrained to confesse, that god doth gouern al mens actions, & that there are good and euil spirites. Otherwise they coulde in no case be repressed, but that they woulde do greater mischiefe vnto the faithful, except God by these meanes dyd cast feare vppon them, and as it were with a snaffle or brydle, did hale and drawe them backe.

CHAP. IIII. After vvhat sort they should behaue themselues, vvhiche se good or euil spirits, or mete vvith other strange ad­uentures: and first hovve Ievves and Gentiles behaued themselues in the like cases.

THat we may rightly vnderstand how we ought to behaue our selues, if any thing eyther good or euill, appeare vnto vs, we wil first declare how the gen­tiles and Iewes vsed themselues in like cases. Amongest the Gentiles, What the Gentiles did when they savve spi­rite. not only those wandring spirits beare men in hande y ^t they were mens soules, but also shewed what were good and expedient for them to doe for their sake, to wit, that they should do sacrifices for their soules, obserue their obsequies, burie their bodies, erect Temples, make holydayes, and such like stuffe. Suetonius writeth, that the Emperor Caligule his body was priuily cōueyed into the gardens called Lamiam, Suetonius. and there with a hastie fire being but halfe consumed, was cast into a pit, and couered with a little earth. But afterwards, whē his sisters returned frō exile, it was taken vp, & thorowly burnt, & afterward so­lemnly buried. But before they had so doon, the gardē kée­pers were very much troubled with appearing of spirits. And moreouer, no man could passe any night in the same house where he was slayne, without some great feare vn­til such time as the house was vtterly destroyed with fire.

[Page 188]We read also in other writers, that the ghostes of them which wer not orderly buried, or whose accustomed rites and ceremonies in the time of warres were omitted, dyd appeare eyther to their friendes or vnto others, complay­ning & intreating that their funerals, & all other ceremo­nies mighte be obserued for their sake: whereof came the hearses, Septimae Tricessimae Anniuersaria. wéekemyndes, monthmindes, and anniuersa­ries, whereof we reade many things in the Ethnike wri­ters, and many things are recyted out of the olde Poets, and in Lilius Giraldus, Lilius Giral­dus. in his booke De sepultura, and also in Polid. Virgilius de Inuentione rerum. lib. 6 cap. 10. We haue shewed before in the seconde parte and first Chapter, that some haue desired others, that they might be buried after that they were dead. Cicero. Cicero writeth in his 1. boke De legi­bus, that Romulus the first founder of Rome, walking af­ter his death not farre from Atticus house, appeared vnto Iulius Proculus, and tolde him that hée was nowe a god, and that his name was Quirinus, and therewith com­maunded that there shoulde be a Temple erected and de­dicated vnto him in the same place.

Ouid. Ouide writeth lib. 4. Fastorum, that Remus apeared in the night time vnto Faustulus, and to his wife Accia Lau­rentia, somtime his Nurse, complayning vnto them of his miserable death, and desiring them to make laboure that the same day wherein he was slayne, might be accounted amongst their holydayes. The people of Rome (as Ouide witnesseth lib. 2. Fastorum) kept a feast in the moneth of Februarie called Feralia, in the whiche they did sacrifice vnto the infernall Goddes, and those whose duties it was to celebrate the funerals of their Auncesters, carried di­shes of meat to their sepulchers. Wherof Festus and Var­ro called the same feast by the name of Feralia. Feralia. These dishes of meate were set vpon a stone, at the time of these sacrifices: for the which cause, as Seruius sayth, they were called Silicernium, by the whiche worde some will haue a [Page 189] certaine feast signified, which is bestowed vpon old men. Donatus sayth, that Silicernium is a supper, which is made to the infernall Gods, bycause Eam silentes cernant, that is, the deade soules do receyue it, or bycause those that doe serue it, do onely cernere, see it, and not tast thereof. &c. There were also certaine holie feastes called Par [...]ntalia, in the which meate was caried to the Sepulchers, Parentalia▪ for the soules of Parents and Auncestours before deceased And albeit they suppose, that soules were pleased with small gyftes, as of mylke, wyne, and suche like, whereof men­tion is made in Ouid, yet notwithstanding they also kyl­led sacrifices, wherof some suppose that Feralia toke their name à feriendis pecudibus, of killing shéepe. Unto their sa­crifices they also added prayers, and kindled lights. Whē in tymes past the Romains being troubled with warres, had let passe the feast of Parentalia, they therefore suppo­sed (that the infernall Goddes being for the same cause angrie) there arose storms and pestilence, and that soules rysing out of their graues, did wander with pittifull com­plaintes about the graues, and by the highway sides, and in the fieldes. This feaste endured by the space of fiftéene dayes, in the whiche maried women lay not with their husbandes, neyther those whiche were mariageable dyd marrie, and the Images of their Goddes were couered. The soules of them that were deade, when they came too the meate, they wandred about the graues, and were fed (as they thought) with the banquet.

In the Moneth of May, there was holden a feast in the night time, which at the beginning they called Remuria, and afterwardes Lemuria. Lemuria. This did not differ much from the feast called Feralia, whiche was instituted to pacifie soules. Touching the originall of them, and the rytes be­longing therto, looke Ouid in his lib. 5. fastorum. Ouid. One who tooke on him to pacifie the soules arose in the night verie late, he went barefooted, and washed himselfe ouer wyth [Page 190] fresh springing water, and then taking beanes whiche he had rolled in his mouth, he threw them behind his backe, and saide, that with them he dyd redéeme himselfe, and af­ter beating on a péece of brasse, he prayed the soules to de­part from thence: which thing if they had done nine times, they thought they hadde ended their holie seruice. These were celebrated by the space of thrée dayes. The sacrifices which are done for the infernall Gods are called Jnferiae.

We read in Lucan of the soules of Sylla and Marius, which were purged by sacrifice. We shewed before how Athanagoras cōmaunded the bones which wer digged vp in the entrie of his house at Athens, to be orderly buried agayne. &c.

Touching the Iewes behaui­our.The auncient Iewes had an expresse commaundemēt of God, not to be any thing moued with the miracles of false Prophetes, and God in plaine wordes forbad them, not to seeke coūcel of dead bodies. Saule in the beginning of hys raigne, while he yet gaue himself vnto godlinesse, vtterly destroyed all coniurers and witches. I doe not re­member that I haue euer heard or read, howe the Iewes behaued themselues when any spirits appeared vnto thē: yet I doubt not but that they are supersticious aswell in these things, as in all others.

CHAP. V. Hovv Christian men ought to behaue themselues vvhen they see spirites, and first that they ought to haue a good courage, and to be stedfast in fayth.

HOwe Christian men oughte to behaue them­selues in this behalfe, it is fully and amply de­clared in the holie Scriptures, in like manner as all other things are, which appertaine vn­to our saluation. To wit, that first we ought to be of good [Page 191] courage without feare, being assured & constante in true faith.

For if they be good Angels which shew themselues vn­to vs, then are they sent vnto vs from God, to a good ende and purpose. But if they be wycked and euyll, they can do vs no harme be they neuer so desirous, excepte God giue them leaue thereto. If it be nothing but a vayne imagina­tion that we haue, or an idle sight obiected vnto our eyes, surely it is great follie to be any thing afraid. In déed it is naturall vnto vs, to be amazed with feare when we sée suche things: for verie godly menne, as we read both in the olde and newe Testament, were stricken with excée­ding feare when they sawe good Angels, but yet a man must pul vp his heart againe. When Chrystes Disciples sawe their Maister walking vpon the water, and appro­ching neare the shippe, they thought they sawe a spirite, and they were astonished, and cryed out through feare. But the Lorde sayde vnto them, be of good comforte, it is I, be not afraide.

The lyke is reade in the foure and twentie Chapter of Saint Luke, Luke. 24. when he appeared vnto them after hys resurrection, and saw that they were maruellously afraid. Matthew the 10. Feare not saythe Chryst, Matth. 10. those whiche slay the body, but cannot kyll the soule, but rather stande in awe of him, who can cast both bodie and soule into hell fire. The Deuil would like it wel, if we would alwayes stand in feare of him.

Be not dismayde, although thou heare some spirit stir and make a noyse, for in case hée rumble onely to make thée afrayde, care not for him, but lette hym rumble so long as he wyll, for if hée sée thée wythout feare, hée wyll soone depart from thée. And if thou thinke good, thou mayst boldly say vnto him, get thée hencewith a myschiefe thou wicked Deuil, thou hast nothing to do with me, who haue sette my onely beléefe in Christ Iesu my Sauiour. [Page 192] I am owner of this house, and not thou, vnto whome ther is an other place apoynted. &c. If hée perceyue y ^t ther is no feare or dreade of him, and that his bustling is not estée­med, he will not continue long time. I will make thys matter manifest with a similitude, which is wel knowne. There be certaine men, whiche if they thinke other men stande in feare of them, they make wise to drawe their sworde, and sometymes too they drawe it, and strike the stones therewith, chafing and swearing lustily: But if they knowe their aduersaries haue a good courage, and that (if néede require) they will fight it out stoutly, they will quickely put vp their sworde into their skabberde. In lyke manner, if the Deuill sée thou art of a good sto­macke, and wel armed with Gods worde, he wil soone seeke after others whome he may mocke with feare.

But if it please God to exercise thée by the Deuill for a certayne tyme, as hée dyd sometime Iob, thou must pa­ciently suffer all things whiche he layeth vppon thée, and that willingly for Goddes commaundement sake. And knowe thou well, that he cannot thus much hurt, neither thy goods, nor body, nor soule without the permission and sufferaunce of Almightie God: if God giue him leaue to plague thy bodie, thinke with thy selfe howe so euer it be doone, that God hath so doone for thy profitte and com­moditie, who also sendeth gréeuous sicknesses vppon o­ther men, by other meanes and instruments, or else doth exercise them with other kyndes of calamities. Be there­fore strong and constant in faythe, yet lette euery one be­ware of boldnesse, temeritie, and headdie rashnesse.

Christ hath cō quered the De­uill. Luke. 11. Iohn. 12▪16.Let it comfort thée that thou knowest Chryst hath con­quered the Deuil, as he himselfe teacheth in the eleuenth chapter of Luke, by the example of a strong mā at armes. In the 12. & .16. of Iohn he saith: the Prince of this worlde shalbe cast out of the doores, that is to say, out of the harts of them which cleaue to the word of God, and are not in [Page 193] loue with the worlde, wherof he is prince & ruler. For he hath power ouer such, which doo gréedily loue the worlde.

In the fyrst of Iohn the third chapter, it is sayde: The sonne of man appeared, that is, came into the worlde for that cause, that he might destroy the woorkes of the diuel. 1. Iohn. 3. There are many miracles in the gospell which shew that Christ cast out diuels. Albeit God for a tyme do suffer the diuel in many things, yet hath he apointed him his bounds, which he may not passe. And he dooth not suffer the fayth­full to be tempted any more of him than they are able to endure. He giueth his grace plentuously vnto them, vp­on whome he layeth great afflictions.

Wée ought not to maruel if spirits somtymes be séen or heard. For as sainct Peter sayth: The diuel is conuersant a­mong men. Sathan raungeth euery where, in houses, fieldes, water and fyre: and yet he is not alwayes espied of men, neyther can he so be, except God giue him leaue to shewe himselfe. In that that we doe al­ways sée him (for he being of an inuisible nature, taketh on him diuers shapes) or heare him, wée haue to thank the goodnesse of almightie God: for otherwise we should not be in rest one moment of tyme. But if sometime wicked spirites méete with vs in a visible forme by the wil of god, or do otherwise trouble and disquiet our houses, we must not think therfore y ^t they were neuer in our house before.

CHAP. VI. It behoueth them vvhich are vexed vvith spirits, to pray especially, and to giue themselues to fasting, sobrietie, vvatching, and vpright and godly liuing.

NOw bicause good angels appeare vnto vs more seldome in this oure tyme (for there is a very great difference of men liuing vnder the newe testament from them that liue vnder the olde, vnto whom God many and oftentymes sente his angels) [Page 198] and that euill Angels very often appeare, we ought the rather to committe our selues more diligently to the tui­tion of almightie God, both when we go to bed, and also when we arise agayne.

Our sauioure amongst all other things taught vs to pray to this purpose: Deliuer vs from euill. And moreouer he saith in the .17. chapter of Matthew, that some kind of diuels are not driuen away by any other kind of meanes than fasting and praying. As touching those which suppose that diuels ought to be cast out with coniurations, and exe­crable curssings, I wil entreat in the end of this my booke. Watch & pray, least ye fall into temptation Matthew .26. And in the 22. of Luke, Christ sayth vnto Peter, Sathan hath desired to sifte you euen as corne, but I haue prayed that thy faith faile not. And euē at this present also he ma­keth intercession for vs sitting at the right hand of his hea­uenly father.

The auncient fathers in olde tyme, called vppon God in all theyr daungers and troubles, whereof it were a néedelesse matter to aduouche many examples. It is al­so very profytable and good to craue the Prayers of the whole congregation, when soeuer we are vexed with euill spirits and vayne fantasies. For wée knowe righte well that the prayers of the Church haue bin very proffitable and effectuall vnto others, and that the godly in their di­stresses haue euermore desired them.

It is Gods pleasure, that the faithfull should succoure one an other with their good prayers. Howbeit that the Saints after their departure from hence, shoulde pray for vs, or that we shoulde in any wise desire theyr pray­ers, surely there is no commaundement of God, or any example thereof in the holy scriptures.

Moreouer, the Apostles teache vs to withstande the crafte and subtiltie of the Diuel by this meanes. Saincte Paule to the Ephesians the 6. chapter, and Peter in hys [Page 199] firste Epistle and fifthe chapter saythe: Ephe. 6. 1. Pet. 5. Be ye sober and watche, for your aduersarie the Diuel, as a roaring Ly­on walketh about, séeking whome he may deuoure: whom resiste stedfast in faith &c.

When men are secure and negligente, We must figh [...] against the di­uel with good life. wholly gi­uen vnto pleasures, and as it were drowned in drunken­nesse in surfettyng, couetousnesse, adulterie, and suche o­ther wickednesse, then hathe the Diuell place to shewe him selfe. Wherefore we ought to giue our selues to watching, praying, fasting, and godly liuyng: we must heare the worde of God often and gladly, we must de­sire too reade and talke of hym contynually, that wée may thereby put from vs those diuelishe illusions and sightes.

If thou haue any publike office or charge, do it faithful­ly: restore thy goodes euill gotten, either vnto their true owners, or else imploy them to some good and godly ende. If men care neither for God, nor his worde, it is no mar­uell if vayne sightes appeare vnto them. For God suffe­reth such things to happen vnto them, to humble them and to make them knowe themselues.

It is an horrible thing, y ^t there are some which giue ouer themselues to the diuel, bicause he shold not tormēt them: they ought rather to waigh with them selues, that if they so do, they shall be perpetually tormented of euil spirits, except they truely repent and turne agayn vnto God.

CHAP. VII. That spirits vvhich vse to appeare, ought to be iustly sus­pected: and that vve maye not talke vvith them, nor enquire any thing of them.

WE ought not without greate cause to suspecte all Spirites, and other apparitions. For albeit God dothe vse the helpe and seruice of good Angels, [Page 196] for the preseruation of his electe, yet notwithstanding in these our dayes they appeare vnto vs very seldome. For things are nowe farre otherwyse since Christes comming into the worlde, than they were before in auncient tyme. Although perchaunce thou thinke thou haste séene a good aungell, yet doo not easily and vnaduisedly giue him cre­dite. If the euent of the matter declare afterwarde, that it was a good aungell, whiche gaue thée notable warning of some matter, or deliuered thée oute of some greate daun­gers: giue God thankes that he hath delte so fatherly and mercyfully with thée, and hathe suche care ouer thée, and endeuour to frame thy selfe to his good will and pleasure. But if thou sée an angell whiche flattereth and speaketh thée faire, suche a one as th [...]se are whiche craue thy helpe, (as thou hast heard before) in no wise credite their words. Men which blaunche and flatter with vs, are always sus­picious, why then shoulde not suche spirites be suspected? Enter into no communication with suche spirites, neither aske them what thou must giue, or what thou must doo, or what shal happen hereafter. Aske them not who they are, or why they haue presented them selues to bée séene or hearde. For if they be good, they will lyke it well, that thou wilte heare nothing but the woorde of God: but yf they be wicked, they wyll endeuour to deceyue thée with lying. When the Angell in the first chapter of Matthew instructed Ioseph in a dreame, he by and by alleaged te­stimonie out of the Prophet. If it be so, that we must not beléeue an angell comming from Heauen, who can iust­ly blame vs, Matth 1. if we giue no credite to spirites and suspiti­ous dreames? Althoughe Chryste and his Apostles had the full power to shewe miracles, yet did they establishe and confirme their doctrine by the holy Scriptures.

When Almightie God himselfe had enquired of Adam in Paradyse, touching the breaking of his commaunde­ment, and that he had layd the fault vppon his wyfe Eua, [Page 197] and she had put it ouer to the Serpente, whiche caused hir to eate of the forbidden fruite, God woulde not demaund of the Serpente, that is, of the Dyuell, (whiche had vsed him as instrument) why he had so doone, for he knew right well that he was a lyer. Except Eue had talked with the Serpent, she had neuer transgressed Gods commaunde­ment.

If Spirites of their owne accorde woulde gladly tell vs many thinges: yet wée must not giue eare vnto them, muche lesse ought we to coniure them to tell vs the truth. God commaunded in his lawe, (as we haue oftentymes sayde before) that no man shoulde enquire any thing of the dead.

God himselfe sent his faithfull seruants, the Prophets, Apostles, Euangelists, God hath al­waies geuen vs teachers. and especially his only begotten sonne Christ Iesu our Lord and sauioure into the worlde, by whome he truly & plentifully taught his faithfull ser­uants what they ought to beleue, to do, to leaue vndone, & what kind of worshipping did best please him, with many other suche things. By them he enformed vs concerning great and weightie affaires, whiche should happen in his Churche, and in kingdomes, euen vnto that blessed day wherin Christ shall iudge the world, and shall call togi­ther hys generall councell, and shall pronounce finall sentence vppon them who haue done well or yll, and wherein he shall make a diuision and separation betwene the good and euill.

Christe himselfe after his Resurrection did not imme­diatly ascende into heauen, but aboade a why [...]e in earth, appearyng vnto his Disciples and others, least we should at any tyme say: Who euer came agayne to tell vs what estate is to be looked for in the other worlde?

Moreouer, God hath pre­serued the scriptures. God among suche greate and long persecu­tions, wherin many profytable bookes haue perished, hath miraculously preserued the holy Scriptures for oure pro­fite, [Page 194] euen vnto this day, and hereafter will preserue them in despite of all impious and wicked men.

God hath in­stituted the holy ministerie.He hath also ordeyned the ministerie of the worde, that vnto the ende of the worlde, there shoulde be some men, whiche bothe by lyuely voyce, and also by their wri­tings, shoulde interprete his woorde, and enfourme o­thers of his will and pleasure. His woorde is a shining lanterne, whiche shineth in this darke worlde, whiche is full of errours, Psalme. 119. Iohn. 8. as we reade Psalm. 119. And our sauiour sayth in the eyght chapter of saint Iohn, that he is the light of the worlde, whome if any man follow, he walketh not in darknesse.

This standeth as a sure grounde: wherfore no other re­uelations are to be looked for, neyther by miracles from heauen, nor by wandring spirites or soules, as the com­mon people mysterme them. But lette vs imagine, that they are the wandring spirites of deade bodies, then is it necessarie, that they be the soules, eyther of faithful men, or of infidels. If they be the soules of the faithful, they will say with God the father concerning his sonne Christe Ie­sus, Heare him. But if they be the soules of Infidels and of wicked men, who I pray you, will vouchsafe to heare them, or beléeue any thing they say? Mor [...]ouer those things whiche these counterfayte soules doo speake, eyther agrée with the holy Scriptures, or else are contrary vnto them. If they are agréeable, then are they to be receyued, not bi­cause spirites speake them, but bicause they are compry­sed in the woorde of God. But in case they are repugnant to the woorde of God, they ought in no wyse to be recey­ued, albeit an angell from heauen vtter them. Thou wilt not beléeue a man of thy familiar acquaintaunce, other­wyse worthy of credite, who sounde of bodye and soule, nowe liueth togither with thée, if hée affirme any thyng whiche thou knowest to be contrary to the holy Scriptu­res: why then wouldest thou beléeue a spirite which thou [Page 195] doest not know? In ciuill causes the euidence or witnesse of deade men is reiected, why then in causes of religion shold we giue eare to the testimonie of runagate and wan­dring spirites.

It is no harde or difficulte matter for the Lorde oure God to sende his angels vntoo vs, whome otherwyse hée vseth for oure profite, and by them to instructe vs in the Fayth: but it hathe pleased him to appoynte the matter otherwyse.

Wée reade in the tenth chapter of the Actes, that by an angell he commaunded Cornelius to sende for Peter, Acts. 10. that he might instruct him in the fayth. He myghte haue com­maunded the Angell to teache Cornelius, but he folowed an orderly meanes. It shal be best for vs therfore to stand to the holy Scriptures simply, and that all appearing of spirites, as also all dreames and reuelations be tried by the holy scriptures, as vpon a touchstone, and so to admit nothing but that whiche is set foorthe in the holy Scriptu­res: for excepte wée go thus warely to woorke, there is greate daunger least wée bée deceyued. If the aunciente Fathers had so doone, they had not estrayed so farre from the Apostles simplicitie.

S. Augustine in his thirde booke and .6. chapter, writing agaynste the letters of Petilianus sayeth thus: S. Augustin [...] coun [...]ell. If concer­ning Christe, or any other thing, whiche appertayneth to fayth and euerlasting lyfe, (I will not say, we: Scripture to be only bele­ued. for com­paryng with him that sayde: Albéeit that wée) but sim­ply, where as he goyng on, sayd: If an Angell from Hea­uen shall teache you any thyng besydes that whiche you haue receyued in Scriptures conteyning the law and the Gospell, bée he accursed.

S. Chrysostom vpon the Epistle to the Galathians the firste chapter: Chrisostomes aduise. Abraham (sayeth he) when he was desired to send Lazarus, sayd: They haue Moyses & the prophets, if they will not heare them, they will not giue eare vnto [Page 200] them which rise from the dead. And when he bringeth in Christ vttering these words, he sheweth howe he woulde haue the holy scriptures more worthy of credite than any raised from the dead. S. Paule (when I name Paule, I name likewise Christ, for he stirred vp his mind) preferreth the Scriptures before Angels descending from Heauen, and that for very iust cause. For albeit Angels are great, yet are they seruants and ministers. For all holy scriptures were not commaunded to be written and sent vnto vs by seruants, but by almightie God y ^e lord of all things. Thus write these two holy fathers.

All things ne­cessarie to sal­uation are conteined in the scriptures.What things soeuer are necessarie for vs to knowe are conteined in y ^e holy scriptures: those things which are not expressed in them, we muste not curiously enquire of, as things profitable for our saluation. Who wil therfore say against the commaundement of God, that these things are to be sought and learned of dead men, and by diuelishe vi­sions? These things which are secrete and hidden, we shal thorowly sée when we come to eternall life. May not god, if we be not content with his holy word, say that vnto vs, which sometimes he spake by the mouth of Helias vnto the messangers of king Ochosias. Is there no god in Israell, that you now go to Accaron to aske councell of Belsabub? Yea Thomas Aquinas denieth that diuels are to be heard, which deceyue simple menne, feyning them selues to be the Soules of dead men: and by that coloure especially terrifie menne, whiche some tymes also happened vnto the Gentiles.

If it were certayne and sure that the Diuel coulde not appeare and deceyue menne, and also shewe greate and straunge miracles, then perchaunce some men would thinke that we shoulde giue eare vnto suche Spirits: but nowe we sée the contrary happen. An euill spirite cloa­keth his erroures vnder the coloure of diuine seruice, and vnder the pretence of religiō, he endeuoreth to ouerthrowe [Page 201] religion. For as S. Hierom sayth, Hierom. the Deuill sheweth not himself with al his deceites, that he may be known what he is. And therefore it behoueth vs to be very circumspect and warie.

Moreouer, Miracles are seales of the worde. myracles are onely testimonies and seales of the word, neither may any thing be approued by them, whiche is repugnant to the worde of God. All miracles which lead vs away from our creator vnto creatures, & do attribute that vnto our works which is only due vnto the merites of Chryste: and to be shorte, all those whiche in­duce vs any wayes into errour, are to be eschued. If we must néedes beléeue these appearing soules, no man could be assured of his estate: for newe things shoulde be conti­nually deuised, as we sée playnely it happened in the olde time. Therefore we must let passe all manner of spirits, and embrace true religion, and therein constantly abide.

CHAP. VIII. Testimonies out of holie Scripture, and one example vvhereby it is proued, that such kynde of apparitions are not to be credited, and that vve ought to be verie circumspect in them.

THat wée ought not by and by to beléeue all things whiche we heare, not onely experi­ence and many common Prouerbes, but also the holie Scriptures teach vs, especi­ally in cases concerning our saluation, tou­ching the which thing we wil alledge only a fewe places and examples.

When Christ first sent abroad his Disciples to preach the Gospell, he sayd vnto them. Matthew .10. Mat. 10. Be yée wise as serpentes, and simple as Doues, beware of men: howe muche more than ought we to take héede of diuels? Christ prophecieth in the 24. of Matthew, Matth. [...]4. that many false techers [Page 202] shall come in the latter dayes, and shall shewe straunge myracles to confirme their erroures, and therefore hée commaundeth the faythfull, to be héedefull and circum­spect, and not without cause hée addeth: Beholde I haue tolde you before. Saynte Paule to the Galathians the firste Chapter, sayth in great eanest vnto them, that if an Angell come from Heauen, and preache vnto them any other Gospell, hée shoulde be accursed. Euen so, if at thys tyme spirites appeare, and doe vtter any thyng repug­nant to the Doctrine of the Apostles and Prophetes, they are to be reiected. The Apostle in hys firste Epistle and fourth Chapter to Timothie, dothe prophecie of false tea­chers which shoulde come, 1. Timo. 4. and saythe, the spirite speaketh euidently, that in the latter times some shall departe from the faythe, and shall gyue héed vnto spirites of errour and doctrines of Deuils, whiche speake lyes through hypocri­sie, and haue their consciences burned with an hote yron, forbydding to marrie, and cōmaunding to absteyne from meates whiche God hath created to be receyued with gy­uing thanks of them whiche beléeue, and knowe the truth. &c. By the woorde (spirite) are vnderstoode false teachers, whiche vaunt themselues of the spirite of God: But what cause is there, why it maye not be vnderstoode of suche wandring spirites, whiche haue induced men to take in hande many things? In the seconde Epistle to the Thessalonians, and the seconde Chapter, when certayne affirmed the latter daye to be presente at hande, 2. Thes. 2. Paule foretelleth them, that there shall be a defection, and that Antichrist shall first come, saying: Nowe we beséech you brethren by the comming of our Lorde Iesus Chryste, by our assembling vnto hym, that yée be not sodenly moued from your intent, nor troubled, neyther by spirite, nor by word, nor by letter as it were from vs, as though the day of Christ were at hande. Let no man deceyue you by any meanes. &c. Which wordes truely in my iudgement may [Page 203] also be verie aptly vnderstood of those wandering spirits. Saint Iohn sayth in hys first Epistle and fourth chapter: 1. Iohn. 4. Dearly béeloued, beléeue not euery spirit, but trie the spi­rits whether they are of God: for many false Prophetes are gone out into the world. Héereby shall yée knowe the spirit of God. Euery spirit that cōfesseth y ^t Iesus Christ is come in the flesh, is of God, and euery spirite whiche con­fesseth not, that Iesus Chryst is come in the flesh, is not of God. &c. Héere he speaketh not of spirites which falsly af­firme themselues to be mens soules, but of those teachers whiche boaste of themselues that they haue the spirite of God. But in case we must not beléeue them being aliue, much lesse ought we to credite them when they are dead. And albeit that neyther Chryste nor hys Apostles, had so diligently giuen vs warning, not to suffer our selues to be seduced with myracles, and with the talke of spirites, yet notwithstanding, dayly experience teacheth vs to be cir­cumspect and warie in these cases. For as soone as false teachers sée that they haue no testimonie of Scripture to defende themselues withall, by and by they turne them­selues to spirits and visions, whereby they may confirme their Doctrine, which thing hath opened a large window to many erroures. To what inconuenience Ambition, couetounesse, & enuie hath brought many of y ^e clergie, it is both well knowne by many examples, and it hath also as it were by the waye béene before declared. Haue not the orders of Monkes striued amongest themselues for the preheminence? haue not they inuented newe miracles, haue they not counterfeited Gods, Pilgrimages, Saintes & spirits? The holy Vir­gin did not by and by beleeue the appearing of the Angell. The holy Uirgin is a famouse & notable exāple that we shuld not rashly beléeue euery spirit. For at what time y ^e Angel Gabriel apeared vnto hir in a visible shape, & saluted hir, shewing hir before of the Incarnation of the Sonne of God, she thought with hir selfe, what maner of salutation y ^t shuld be, how this thing could come to passe, [Page 204] séeing she had knowen no man. Then at the last being enfourmed of the means by the Angel, she sayd: Behold y ^e handmayde of the Lorde, be it vnto me according to thy word. Why then should we beléeue euery spirite, especi­ally those which teach things quite contrarie to the word of God.

CHAP. IX. After vvhat sorte the faithfull in the primitiue Churche, vsed themselues vvhen they mette vvith spirites.

I Haue declared out of the word of God, how good and godly men ought to behaue them­selues, when soeuer any spirites appeare vnto thē. And truely y ^e auncient Christians behaued themselues after this sorte. For they were couragious & without feare, they gaue themselues to godlynesse, and all good workes, they diligently auoyded all things which were displeasing vn­to God: and they were also verie circumspect, not to at­tribute too much vnto spirites and visions.

The signe of the Crosse. Tertullian.It was a cōmon custome amongst thē, to blesse them­selues with the signe of the Crosse, when they met with these things, which many also vse at this day. Tertullian writeth in his booke De corona militis, that the auncient Christians did many times marke their foreheades with the signe of the Crosse. S. Hierom exhorteth Demetriades, that he often crosse his foreheade, Hierom. least that the destroyer of Egipt finde any place therein. Origen also, Epiphanius, Chrisostome, Origen. &c. Athanasius. and Augustine, write many things of the vertue of the holie Crosse. S. Athanasius writeth in hys booke de Humanitate verbi, eiusque corporali aduentu fol. 67. In times past (sayth he) the deuils by vaine shewes, and mockerie, ensnared men, abiding somtimes in wels, som­time in ryuers, in stones, and woods, and so by craftie de­ceytes, brought vnwise men into sottishnesse. But nowe [Page 205] since Gods worde hath appeared vnto vs, suche sightes and vaine fantasies haue surceased. Fol. 56. and .72. and in other places also he handleth the same matter.

Lanctantius writeth of the same in his fourth boke Di­uinarum Institutionum 26. chapter, and also thorowout the 27. Chapter. He saythe that the deuill can haue no accesse vnto those, nor any wayes hurte them, whiche signe their foreheades with the crosse. He addeth moreouer, that the Christians vsed this ceremonie in olde time, in casting out deuils and healing diseases

Not for that they ascribed such efficacie and force to the externall signe of the crosse, Whether the bare signe of the Crosse haue any force (for that were supersticious) but vnto the crosse, that is, to the merytes of Chryste, whose worthinesse and excellencie they called withall to their remembrance. Touching the holy Apostles, or A­postolike Churches, we reade not, that they euer vsed the signe of the crosse, in expelling deuils, in curing diseases, or in any other thing. God spared the Iewes in Egipt, whiche marked the doore postes with the bloude of the Lambe: not that Lambes bloude is able to deliuer men from death, but it was a figure of the bloud and passion of Christ Iesus. And the Iewes sprinkled not bloud of their owne good deuotion, as they terme it, but by the commaū ­dement of God. The holy fathers by the ceremonie that they signed themselues wyth the crosse, mente to testifie their confidence in the crosse, that is, in the deth of Christ Iesus, which abandoneth all euill and mischiefe. The de­uill neuer a whit feareth the crosse, wherewith we signe our selues, nor yet those pieces & fragmentes of Christes crosse, which are shewed for reliques, but he trembleth at the power and force of Chrystes death, by the whiche he was conquered and ouerthrowen. If any man attribute too muche vnto ceremonies, he cannot be excused from su­persticion, which worthily deserueth blame:

We read more in the auncient wryters, that they vsed [Page 206] exorcismes, Coniurations against deuils. or coniurations in the primatiu [...] Churche a­gainst Deuils.

You may read in Tertullian in his booke De anima, that vncleane spirites haue often times deceyued men, Tertullian▪ haue taken on them the persones of others, and haue fayned themselues to be the soules of dead men, that men should not beléeue that all soules descended into Hell (what is to be vnderstood by the worde Hell, I haue shewed be­fore) and so to bring the beleefe of the latter Iudgemente of the resurrection of the dead, into doubt and question.

Moreouer, we reade that the olde Fathers haue caste Deuils out of menne, and out of suche places wherein by their rumbling, they haue put many in horrible feare. Such an historie of S. Iohn is in Abdias Babylonius, for the holy Apostles, and many godly menne after them, were indued with this grace from God, that they coulde cast out vncleane spirites: whiche gyft continued a long season in the Church, to the great profite of the faythfull, but afterwardes it ceased as other miracles dyd also. It maketh vnto this purpose, that Tertullian writeth hys Apologetico fol. 858. and 159.

Thus we haue sufficiently séene after what sorte the holy fathers and auncient christians behaued themselues when any spirits appeared vnto them.

CHAP. X. That sundrie kyndes of superstition haue crept in, vvhere by men haue attempted to driue avvay spirites.

IN proces of tyme, Supersticions encreased more and more. Paule complayneth, that in his time Antechrist began to practise his mi­sterie of iniquitie, 2. Thes. 2. and that many opinions and sectes began to spring vp. Saint Iohn writeth that in his time, 1. Iohn. 4. there were many Antechristes. What [Page 207] maruel is it then, if afterwards, yea and that verie quick­ly diuers errours croape into the Churche, and multiply­ed excéedingly?

Sainte Augustine in his 22. booke De ciuitate Dei, Augustine. and eyghte Chapter, after that he hadde recited certayne myracles, which were therefore shewed that men might beleeue in Chryst, he se [...]teth foorthe thys historie. Hesperi­us a man of good worshippe and calling amongest vs, hath a piece of land in the territorie of Fussalum called Cubedi, in the whiche perceyuing by the languishing of his cattell and seruantes, that his house was infected with the force and rage of euyll spirites, he desired our fellow Priestes, (I being then absent,) that some one of them would take the paines to go thither, that the spirit by his good prayers might giue place: one of them went thither, and there of­fred the sacrifice of the body of Chryst, praying very ear­nestly, that the same disquieting of spirites myght cease, and by and by God had compassion, and it ceased. He had giuen him of a friende of his, some parte of holie lande brought from Hierusalem, where Chryste being buried, rose againe the thirde daye: that earth he hung vp in hys chamber, least any euil might happē vnto him. But when his house was deliuered frō that trouble, he deuised wyth himselfe what he might do with the saide earth, which for reuerence sake, he woulde not kéepe any longer in his chamber. &c. Héereby it is manyfest, that superstition be­gan immediatly, and (as it hapneth always) grewe bigger with great increase, as if one shoulde roll foorthe snowe clodded togyther, or as when huge lumpes of snow begin to fal down from the Alpes ▪ al things on euery side are fil­led with snowe. Shortly after menne began to praye, and offer sacrifice for dead mennes soules, yea and that wyth a good intention, as it may euidently appeare in many of the auncient fathers.

[Page 208]Afterwards when Byshops & parish Priestes, did not onely not correct olde supersticions, but also vppon a good meaning increase thē, at the last they grew to an infinite number. For when spirits appeared, men called not vpon God through Chryst only, but also vpon Saintes, forget­ting that which Saint Paule saithe to the Romaines the tenth. (For I will let passe at this tyme all other argu­mentes,) how shall they call vppon him in whome they haue not beléeued? The Papistes themselues cannot de­ny, but that we must beleeue onely in God, and therefore he only is to be worshipped through his Sonne.

The Aue Ma­rie i [...] no praierSome write that it is a soueraigne remedie to driue a­way deuils, if we praye Aue Maria. Where by the way it is to be noted, that the same salutation of the Angell is no prayer, but onely a gréeting, and hystoricall narration, to wit, howe the Archangell Gabriell tolde the Uirgin Marie before of the Incarnation of Chryst. But I praye thée weigh the sense of the words, and whether thou wilt or no, thou must néedes say that these wordes conteine in them neither asking, nor thankesgiuing, whiche are the partes of prayer. Whē the Angell came vnto hir, he salu­ted hir saying, [...]. i. salue, that is, God spéede, or re­ioyce (for as Festus sayth, the Gréeke and the Latin word haue one signification.) Then he addeth further, full of grace, which is to be vnderstoode passiuely, as they terme it in the scholes) for bycause God bestowed his grace vp­on hir: for so the Angell himselfe expoundeth it, when hee saythe afterwardes, that she had found grace, that is, that God is mercifull and louing towardes hir. Those words may not be so vnderstood, as if she were the fountayne of grace (as some haue expounded it) and that she hath grace of hir selfe, and bestoweth it vpon such as call vppon hir, or speake vnto hir with the salutation of the Angel. For neyther the Gréeke worde, nor any other places of the Scriptures admit this sense. The Apostle saythe to the [Page 209] Ephesians the firste chapter, that God hath made vs hys faithfull seruants deare by his grace through his beloued, Epes. 1. that is, through Iesus Christ. In the whiche saying, the same word is put, whiche the Angell vsed in saluting the holy virgine. It is written in the firste chapter of saincte Iohns Gospell in playne words, that Iohn Baptiste bare witnesse of Christ with a loude voice, and saide, Iohn. [...]. that we all haue receiued of his fulnesse, grace for grace. For the lawe was giuen by Moses, but grace and truth sprang vp by Christ. Many other suche places I omitte for breuities sake. The virgin Mary hir selfe saith, the Lord hath done maruellous things vnto me. She setteth foorth the grace of God, giuen vnto hir from God, without any of hir de­serts. For he neuer bestowed greater grace on any womā. And there is a very great difference betwene him that cō ­ferreth grace, and them whiche receiue or obteine grace. Grace is only to be sought at his hands, who giueth grace, and not of them which them selues receiue grace. A fewe yeares past, all men besought the virgin for helpe, hoping for more grace and succour of hir than of Christ him selfe. The Angell addeth further: Blessed art thou amōgst wo­men, that is, God hathe conferred more grace vnto thee, than vnto any other woman. The words which are ioyned herevnto, Blessed is the frute of thy wombe, are not the words of the Angell, but of hir cousin Elizabeth, who also saluted hir. Unto these words some religious men added, Iesus Christ amen. Therefore the Angell vttered not all those words of the Aue Marie (as it may manifestly be ga­thered out of the very text of Saincte Luke chapter .1.) not bycause we deny these words to be good and holy, for the text saith of Elizabeth, that she was full of the holy ghost: but that which the Angell spake not, is not to be attributed vnto hir. You shall not finde in any allowed authors that in the time of the apostles and many dayes after, this grée­ting was accounted as a prayer, or that any godly men did [Page 210] salute, and call vpon the holy virgin. Which thing I write not, bicause I would bereue the holy Uirgin of hir honor, but least that against hir will, wée giue hir that honour which is only due to God the Father, and to his sonne Ie­su Christ. For he is our onely mediatour and redéemer. 1. Timoth. 2. 1. Timo. 2. Otherwise the Aue Marie, and other such pla­ces of holy Scripture full of consolation and comfort, tou­ching the humanitie of Christ, his punishment, death, and merites are to be often read, and diligentely considered: neither are the Scriptures to be pulled out of the handes of the laye people, in whiche they may sée all these things with their owne eyes. In déede I denie not but Spirites haue many tymes vanished away vpon the saying of Aue Marie, but it was so doone, that men myght therby be con­firmed in their superstition.

But these men procéeding further, did coniure or con­secrate water with certain peculiar ceremonies, Holy water. and kept it in vessels in their churches, houses, and elsewhere: a­mongest many other vertues, ascribing this force vnto it, that it chaseth away spirites and vayne sights. They also consecrated salte, and taught, that whether soeuer it were cast, it draue away spirits, and all deceytes of the diuel, yea and the diuel himselfe also. Moreouer, they coniured with certain ceremonies and words, candles, palme, herbs, and other creatures, to driue awaye fantasies (as they terme them.) They layde these and such lyke things, as also the relikes of Saintes, in those places wheras Spirits had ben séene or heard. They also beare men in hande, that greate belles and sancebelles by their noyse frayed spirites out of the ayre. All these things are founde more at large in the Papists bookes whiche are written of the consecration of suche things, and are publikely extant. If belles be roong on S. Iohns day, or S. Agathes day, they say it is a most excellent remedie against spirits. Some vsed to burn a bū ­dell of consecrated herbes, that with the smoke therof they [Page 211] mighte thase away diuels. Many haue their peculiar and straunge blessings agaynst spirites. There haue bene also many holy rites instituted by the cōmaundement of wan­dring soules, as Masses for the dead, vigils, prayers, and twelue months minds: as though the soules of godly men, being deliuered from all trouble, were not immediately translated into eternall rest. And it is also plain by reding the Poets and Historiographers, that the Gentiles had their sacrifices for the dead, as their rites called Nouendia­lia, which were obserued the ninth day, and their yearely feastes. &c. Howbeit those counterfait ghostes craued no­thing so earnestly, as that many Masses might be song for their sakes, for they bare men in hand, that those had great and maruellous force to redeme them out of Purgatorie.

Iohn Tritenhemius writeth in his Chronicles of the Monasterie of Hirsgauium, about the yeare of our Lorde 1098. Henricus the fourth then being Emperoure, that at such tyme as the order of the Cistertians first began, The order of Cistertians. there appeared many dayes and nights, not far from the citie of Wormes, great troupes of horsmen and footmen, as if they were now going foorth to battail, running now here & now there in troupes, & that about .ix. of the clock at night they returned again to the hill nere at hand, out of y ^e which they vsed to come forth. At last a certain monke of the abbey of Limpurge which stode not far from y ^e hil whēce they issued associating certain other vnto him, came on a certain night to y ^e place of the hil, & blissing himself w ^t the sign of the holy crosse, adiured them in y ^e name of the holy and vnsepara­ble Trinitie, as they came out of the hill, to declare vnto him who they were: vnto whom one of the company made answer: we ar (quod he) no vain things, neither yet liuing souldiers, but y ^e soules of earthly mē, seruing in this world vnder our prince, who not lōg since was slain in this place. The armour, furniture, & horses whiche were vnto vs in­strumentes of sinne while we liued, are euen nowe after oure death, certayne signes and tokens of tormentes. [Page 212] Whatsoeuer ye sée aboute vs, is all firie vnto vs, although you nothing discerne our fyre. When the Monks enquired whether they might be holpen by men, the spirit aunswe­red: we may (saith he) be holpen by fasting and prayers: but chiefly by the oblation of the body and bloud of Christ, which thing we beseche you to do for vs. As soone as he had so sayd, all the whole route of spirits cried thrée times with one voice: pray for vs, pray for vs, pray for vs. And sodainly withall, they séemed to be all resolued into fyre, yea and the hill it selfe, as if it had bin on fyre [...]ast forth as it were a great crashing and rushing of trées. They had in Churches a peculiar order of them whome they called Ex­orcistes, or coniurers, whose duetie was to coniure and driue awaye Diuels, Exorcists. but they were not so indued with that gifte, as the auncient Christians were, and therefore they did but vaunt and boast of themselues.

Afterwards certaine Monks and priests well séene in Magicall sciences (for they were neuer without such trim men) toke vpon them to coniure and driue away euill spi­rits out of houses into wods & desert places. They wroght maruellouse & straunge things, and they sayd that a spirit in the name of saincts, and by the vertue of their coniuring and charecters, was constrayned to giue place whether he would or not. In dede the Diuel giueth place, but he doth it as enimies do, which by flying chuse a more fitte place to fight in, or more apte to embushe them selues. That which Sathan doth, he doth it willingly and of his owne accorde, that he might withdrawe men from trusting in God only, and driue them hedlong into Idolatrie. Christ and his disciples cast out Diuels, but they were loth and vnwilling to departe. Moreouer they vsed to hang saincte Iohns Gospell about their necks, and caried about wyth them hallowed waxe inclosed in a purse, which they call an Agnus Dei. There are certaine bookes abroade, espe­cially one written by Iacobus de Clusa a Carthusian, con­cerning [Page 213] the appearing of soules separated from their bo­dies, wherin amongst other things we reade, after what sorte men should prepare them selues, when any Spirits appeare, how they shall behaue them selues in comming to them, in departing from them, in the place where they appeare, and what questions are to be proposed vnto thē: touching whiche things I spake before, in the second parte of this booke and second chapter, where if you list you may finde them.

I haue heard men which haue confessed themselues to haue bin so superstitious, that when the priest lifted vp the host (as they call it) in saying masse, they woulde pre­sently wipe their face with their hands, bycause they were persuaded, that it was good to stop all spirits from méeting with them in a visible forme.

But tell me I pray thée who soeuer thou art which do­est so, by what places of scripture canst thou cōfirme those ceremonies? Where doth Christ and his disciples teache vs to expell the Diuell (which is a Spirit, and therefore without any body) by bodyly things? shewe but one exam­ple, that they haue cast forthe the Diuell by this way or meanes. If you bring out of the bookes of Tobie, that the harte and liuer of the fish being layed on the coales, droue away the Diuell with the smell, we say that the same booke is not accounted amongst the canonicall scriptures: and moreouer that the same Diuell was rather vanqui­shed by the prayers of Tobias and his wife, than by any fumigation. Did Chryste ordayne the holye Supper to thys ende, that thereby Deuils shoulde be caste out? Al­beit that an euill Spirite doo fayne to giue place, bycause of these thynges, yet he bringeth to passe in the meane season, that Superstition is more déepely rooted in the heartes of menne.

CHAP. XI. That spirits are not to be driuen avvay by cursing and banning.

HEre I cannot ouerpasse, that certeine doo vainly persuade them selues, that Spirits may easily be driuen away with cursing & banning, for that (as they say) Spirits ap­proche néere vnto such as pray, and do more egerly disturbe and vexe them. Our Lord Iesus Chryste who can best tell how we should fight against the crafte and subtiltie of the Diuell, teacheth vs in many places to pray continually, he biddeth vs to pray in the Lords pray­er, that we may be deliuered from euil, calling Sathan by the figure [...]: Euill it selfe, bicause he excelleth therein. Nothing can be more acceptable and pleasing to the Diuel, than when any man vseth cursing and banning. He feyneth that he is hereby driuen away, but in y ^e meane season he crepeth inuisibly into their bosoms. If you liste ye may driue away the Diuel, in saying that he hathe no place with you, but his place is in Hell, and that he hathe nothing to do with those whiche put their only trust and confidence in Christ Iesus. For in the eyght chapter to the Romans in the beginning, Roma. 8. it is sayde: Nowe there is no condemna [...]ion vnto them, that are grafted in Christe Iesu, who walke not according to the fleshe, but according to the spirit. A man may commaund the diuel to departe from him without any cursing or banning. And that is al­so to be blamed that certaine wicked and rashe men talke very beastly, and filthily with spirits, if they appere at any time vnto them.

Some others, when spirits appeare vnto them, will by and by set on thē, & driue them away with naked swords: and sometimes throwe them out of the windowes, not cō ­sidering with themselues, that spirites are nothing hurte [Page 215] with weapons. In the Grecian histories we reade, that a certayne Lacedemonian passing by a sepulchre in the night season, when a spirit séemed to appeare vnto him, ran to­wardes it thinking to run it through with his speare: say­ing: whether flyest thou O thou soul wich shalt twice dye? Surely it is praise worthy when a mā me [...]ing with a spi­rite is not afrayde, but yet boldnesse and rashnesse can not be commended. If thy enimy, albeit he be very weake be not to be despised, muche lesse ought an enimy so mighty & so crafty, to be neglected. There haue bin some who when they would haue striken a Spirit with their sword, haue thought they haue striken the fetherbed, the Diuel so moc­ked them. Others supposing they had throwen a spirit out of the window, by and by thought they heard shingles fal­ling and ratling amongst the trées.

It is reported that there haue bin some, who supposing with their weapons to hurte spirites, haue wounded them selues, for their armes and other members of theyr body haue neuer serued thē after. We must not vse a materiall sword against spirits and vayne shewes (for it profyteth nothing) but we must vse the sword of the Spirit. They which will strike spirits and ghosts with a sword, in dede [...], that is, fight with their owne shadow. In the booke of Iob the diuell is signified by Leuiathan, which ca­reth not for y ^e speare, for he apeareth in diuers shapes, & cā not be put to flight with pikes. The diuel is a spirit, he hath not boanes & fleshe, but he only taketh on him a shape for a time. But in case spirits which haue bodies do wāder (y ^t is, cōiurers, priests, whores & whoremōgers, which faine thē selues to be spirits▪) there cā be no better cōiuratiō inuēted thā to bang thē wel w ^t a cudgel. For thou shalt not so much preuaile w ^t this kind of diuels with words as with stripes.

Hytherto I haue shewed howe they ought to behaue themselues which méete with spirits. As touching them which neuer heard or sawe any thing (for there be many [Page 216] which neuer chaunced on such things) let them be thank­full vnto God for so greate a benefite, let them not be rash and bolde, nor desirous to sée suche thyngs, but rather let them praye vnto God for them whyche are vexed wyth suche euyls. Let them not doo, as they many tymes vse whiche were neuer greatly sicke: for they féele not other mens griefes, and therfore they thinke they are little sick, or that they counterfaite their sicknesse, vntill suche tyme as they them selues fall into some greate and dangerous disease: euen so God can cause them to see spirites, which neuer sawe any before, that afterwardes they may be the more touched with other mens gréefs, and diligently pray for them.

CHAP. XII. After vvhat sort vve ought to behaue oure selues, vvhen vve heare straunge crackes, or vvhen other forevvar­nings happen.

BUt nowe as concernyng other matters, as in case any straunge crackes and noyses be heard, or any rare and maruellous things happen be­fore the alteration of kingdomes (whiche wée spake of before) what shall we then doo? Surely we must not attribute too much vnto such things, for they somtimes yea and most commonly chaunce by the disceyte of the di­uell, who hath a great pleasure to haue men muse nighte and daye on suche matters, and to imagine before theyr eyes and myndes many horrible things, that therby they may fall into some gréeuous sickenesse, and neuer bée at rest. When such things happen in déede, they ought to put vs in mynd, that we casting from vs al these things which displease God, should wholly consecrate oure selues vnto God, and so frame our selues, that at what houre soeuer he come, and please to call vs out of this lyfe, we shoulde [Page 217] be ready for him euen as he himselfe teacheth vs, and also endure patiently all vnfortunate chaunces, howe many soeuer happen vnto vs, knowing that they come not by chaunce, but by the prouidence of God.

Plutarch, albeit he be an Heathen writer, is of a sounde iudgement (as me séemeth) cōcerning Monsters and won­ders. For wryting of Alexander the great, Plutarches Christian opi­nion. in his booke De vitis he saythe, that there happened certaine prognostica­tions before his death, which sometimes Alexander [...]ared not for, but contemned them, and contrariwise somtimes hée tooke smal and tryfling things, as signes of euil lucke.

He addeth further howe daungerous a thing it is, to dispise tokens and signes sente from God vnto men, and on the other side, howe pernitious and hurtfull it is to be afrayde of euery trifle, for as in all other things, so is ther a measure to be obserued herein. The same opinion is he of, touching other wonders and miracles. For ye maye read in the life of Camillus, that when he being Captaine, had taken and destroyed the Veians, he made a solemne vowe, to translate the Image of Iuno vnto Rome. And therefore hée commaunded certayne men to take vppe the Image: he offred sacrifice vnto the Goddesse, and be­sought hir that shée would voutsafe to followe him, and to be fauorable vnto the Romaines, as other Goddes were which nowe dwelt at Rome. The Image made hym an­swere that she would go with him. He also wryteth that those men which noted and recorded these things, reporte other such straunge matters, as that Images dyd sweat, that they gaue great groanes, that they turned away their faces, or hanged downe their heades: he sayth, that men which lyued before his time, gathered many suche exam­ples togyther, and that he himselfe hath heard many mar­uellous things of men lyuing in his time, which were not by and by to be neglected and contemned: and yet mannes infirmitie is suche, that it cannot attribute eyther too [Page 218] muche or to little, vnto those things without great daun­ger, for men obserue no mesure, but are either too supersti­cious and attribute ouer much to suche matters, or else do vtterly reiect and contemne them. And therefore the sa­fest waye is, to be aduised and to kéepe a meane in suche affaires. Valerius Max­imus. Valerius Maximus confesseth in his firste booke, that the verie Gentiles themselues hadde many miracles and wonders happening among them in great suspition, and that not without iust cause. True wonders ought to stirre vs vp from sléepe. A couragious horsse goeth well inoughe of his owne accorde, and yet if you doe but make signe vnto him with a wande, or put spurre vnto him, hée wil be more redyer & quicker. Euen so must we go in the way that leadeth vnto Heauen so long as we liue, but in case we sée any foretokens, or some great alteration s [...]eme to hang ouer vs, we ought to be the more stirred vppe, to giue our selues to prayer, and to exercise godlynesse. The Gentiles if at any tyme such forewarnings were shewed vnto them from Heauen, dyd institute certayne solemne prayers and processions to pacifie their Gods: howe much rather oughte all Christian Princes and Magistrates, Doctoures and Preachers of our tyme, to bende them­selues wholly herein, when so euer plagues hang ouer our heades, that all men generally and particularly shew forth true repentance?

The conclusiō.Hitherto (I truste) we haue sufficiently shewed what we maye thinke, concerning visions and appearing of spi­rites, and other straunge things which haue greate affini­tie and likenesse vnto them. And that in tymes past, Doc­tours wrote and taught farre otherwise concerning them than the verie truth it selfe was, we haue also shewed the causes thereof. It might be also declared in many words, that the like hath happened in other poyntes of Christian doctrine, yea and many excellent learned and godly men, haue at large opened the same in their bookes whiche are [Page 219] nowe extant concerning such matters.

And that I maye conclude this my booke, I shall be­séeche all those, for the glorie of God, that shall happen to reade it, that in case they thinke I haue strayed from the rule of the worde of God, they woulde fréely and friendly admonishe me thereof, but if they knowe it be agreeable to the worde of God (as I trust it is) that then they suffer not themselues to be ruled and mocked of iugling Mon­kes and Priestes, but rather gyue God thankes for that greate and vnspeakable benefite, whereby he dothe dayly delyuer them out of greate errours and feares, and dothe continually more and more bring his truthe to lyght: le [...] them not so lose the raignes to their affections, that they reiect the truth which they haue once acknowledged.

The Senate and people of Rome as stories witnesse, graunted libertie to the people of Cappadocia, when the stocke and issue of their Kings was vtterly extincte, to be frée, and Lordes of themselues for euer after. But the Nobilitie consulting on the matter, refusing libertie whiche they coulde in no wise disgest, desired to haue a King. The Romaines wondering heereat, gaue them leaue to choose whome they would to be their King. Let not vs bée suche fooles, but rather let vs embrace the li­bertie of our soules, whych God doth dayly offer vnto vs by hys worde.

Many Noble nations fighting couragiously, haue put themselues in present daunger of life, to obtayne and kéepe this sweete externall libertie. Howe muche more ought we Christians to fight agaynst the suttletie and de­ceyt of the Deuill, least the libertie of our soules, whyche is muche more precious than the other, shoulde be oppres­sed by diuers errours and supersticions.

Men setting in darkenesse, desire the light verie ear­nestly. Let not vs therefore cast away light fréely offered vnto vs by God in his Scriptures. We haue nothing [Page 220] here in earth more deare vnto vs, than the libertie of our soules and consciences. Let vs not then (as Paule sayth,) with hol [...] truth in vnrighteousnesse, lette euery man of what age soeuer he be, weigh with hymselfe howe fraile and brittle this lyfe is which God hath giuen vnto vs, and that we muste depart from hence, sooner then wée thinke for, and render an account to the iust Iudge, of our fayth, w [...]rdes, and déedes.

Glorie and prayse be vnto Almightie God for euer and euer, and I beséech him to voutsafe to stretche forthe hys hande, to deliuer all suche as are still entangled in superstition and errours, and to graunt those whome he hath delyuered hys Heauen­ly grace, that they be always thank­ful for so great a benefite, least they be wrapped againe in the same mis­chiefe.